Twenty-Five Sermons, Sermon 10

Twenty-Five Sermons · Sermon 10

p. 379A ABSERMON ON

PHILIP. i. 27.

OnelyOnly let your conversation be, as it becometh the Gospel of Christ, that whether I come and see you, or else be absent, I may hear of your affairs, that ye stand fast in one spirit, with one mind, striving together for the faith of the Gospel.

THE Context is an affectionate Protestation of S. Paul's love to the Philippians. He assures Dthem of his love to them, and of his care for them. The Apostle was even now in an holy ardency of spirit, rapt up into Heaven, longing to be dissolved and to be with Christ, Verse 23. Yet see his charity and love to Christs Church; when he thinks of them, he checks and abates his former desire. For the furtherance of Gods people, and for the promoting of their salvation, he is content, yea willing, and desirous to keep out of Heaven, to forbear those joyes; and preferrs their spiritual Ewelfare, before his own present happiness, and salvation, Verse 24.

See what an high pitch of Piety and Grace, S. Paul hath attained unto. A little to insist upon the Context. Ye may observe p. 380many remarkable evidences, and degrees of his piety in Athis passage of Scripture.

1. He hath attained to a strong assurance of his future happiness, and bliss; he knows his dissolution shall be a translation of him into a blessed condition; death shall prove to him a great advantage, Verse 21. To die, is gain to him. It is an high improvement of piety to attain to this Christian Confidence, and Assurance. No doubt, it cost S. Paul much pains and labour to work his heart to this holy confidence, to be perswaded, that death (which a worldly man accounts the utmost loss) should bring to him the greatest gain.

There are, who talk of their assurance of Salvation; but it is to be feared, In many 'tis but imaginary, a groundless presumption; in others, it is but intellectual and notional, inferred and gathered haply by way of argument and discourse, and so goes no further then a speculative Conclusion. But this of Saint Paul, 'tis cordial, and affectionate, and experimental, the fruit of many prayers, and holy endeavours. And such an Assurance is rare to be found. 'Tis that hidden Manna, which few taste of; Osculum Spiritus Sancti, that Kiss of love and peace, which God bestows on his devout and dearest Favourites. It costs a Cgreat deal of searching, and religious labouring, e're we can find it. Nesciunt quantis gemitibus, & lachrymis constet, saith S. Aug. Happy are they, who after long seeking, can at length attain to it. Ye see S. Paul hath found it. That's the first.

2. A second pitch of Piety in S. Paul, is not onelyonly that he hath attained to a bare contentment, but a great willingness, yea more then so, an earnest longing to die, and to be dissolved, Vers. 23. That's a further, and higher degree and growth of piety. It argues much strength of faith, a great prevailing of grace, to sigh and groan in our selves till we be dissolved. This DS. Paul professes of himself, and such as he was, Rom. viii. 23. We that have the first-fruits of the Spirit, we groan within our selves, waiting for the adoption; the redemption of our bodies. And so again, 2 Cor. v. 8. We are confident, and willing rather to be absent from the body, and to be present with the Lord. It is well with us, we think, if we can with much ado work our selves to any tolerable contentment to die, and to leave the World. We account it a great Mastery over our selves, if, after much strugling, and resisting, we at length submit to that necessity, and yield to death. But Paul is not here barely content Eto die, but longs for that blessed hour, judges it best of all to be dissolved, and to be with Christ, Verse 23. O, when shall I appear before the presence of God, 2 Cor. v. In this we groan earnestly, desiring to be cloathed with our house which is from heaven. S. Aug. p. 381tells us of Christians of the weaker, and more imperfect sort; ASuch (saith he) desire and long to live; but yet are content to die, it God see it fit: But other more grown and spiritual Christians (and such an one was blessed Paul) though they be content to live, yet they wish, and desire, and long to die. The former, have mortem in patientia, vitam in desiderio, they die patiently, but would live willingly; the other, as S. Paul here, they have vitam in patientia, & mortem in desiderio; this life, it is the matter of their patience, but a blessed death is the matter of their desire. That's the second.

3. See here, in Saint Paul, an higher degree, and growth of BPiety;

1. Having gained this great Confidence, and assurance of Heaven; And,

2. His soul panting and longing for the enjoyment of it; yet, that he may do God more service, and promote the spiritual estate and welfare of his Church, he can be content to delay those enjoyments, to forbear his salvation, to keep out of Heaven, to be serviceable to the Church. Desiderat requiem, sed non recusat laborem. He could wish he were at rest; but yet for all that, he is willing to labour still, and to travel in his Ministery. CAnd what that was, ye may easily guess.

In those times to be a faithful Preacher of the Gospel, was to be no less then a Martyr. Well, S. Paul hath counted the cost, forecast the worst; Pains, Poverty, Persecutions, he can endure them all for the love of Christ, and for the good of his Church. He chooses to suffer all sorts of miseries, and afflictions, so he may be serviceable to Christ, useful to his Church, rather then to leave that holy Work undone, and to enter into Heaven. Saint Augustine makes it a tryal of our love to God, if, when God should put the offer to our choice, Live as ye list, satisfie every Dlust, deny your self nothing, I will never punish you for it, Sed non videbis faciem mea…, onelyonly you shall not see my face; if we refuse that offer of outward enjoyments, that we may be partakers of that blessed Vision, 'tis a good argument of our love to God. Here is a greater tryal of S. Pauls love to Christ; Wilt thou presently enjoy me in Heaven, or still serve me on Earth? Wilt thou for my sake keep out of Heaven? Nay, more then so, undergo Pains, suffer Persecutions, for my Churches good? Yes, S. Paul accepts of this employment on Earth, and will forbear his preferment in Heaven. O Paul! Egreat is thy love to Christ, and to his Church. Thus S. Chrysostom, and S. Bernard, express this choice of S. Paul: As if a poor Woman should stand at the door of some great Palace, wherein are all kinds of Pleasures and Delights; and being without, p. 382cold, and hungry, should be offered her self to come in, but to Aleave her Children without in the cold, there to lie in want and misery; though she would fain be within, yet she refuses that offer, chooses to stay still in the cold to tend her Children, then to part with them, and enter in. So Paul here, had rather stay out of Heaven, then forsake those Babes in Christ, whom he had begot to the Gospel. Not onelyonly, as Moses, he chose rather to suffer affliction with the people of God, then to enjoy the pleasures of sin; but, rather then to enjoy the happiness of Heaven. Nay, see the fervency of his love to the people of God, Rom. ix. 3. He could wish himself Anathema, separated and accursed Bfrom Christ for ever, for his brethrens sake, that he might gain them to God; not onelyonly forbear Heaven for a season, but forgo it for ever, that others may gain it.

4. This he desires and this he hopes for, still to be continued to them for the furtherance of their faith. And yet that being liable to uncertainty, Saint Paul not knowing how long God would hold him to this work, imploy him in this service; uncertainty of life, that's one hazard, he was in deaths often; and then many vexations, and distractions intervening in his Apostolical Function, the care of all the Churches lying upon him; CSee here a fourth pitch of Piety, his great care, and solicitude he hath of their well-doing, and growing in grace, however God disposes of him by life or death, yet his desires are, that they should do well: This would be his main comfort and crown of rejoycing, to see being present, to hear being absent, that they grow in grace, and that his labours amongst them might not prove in vain. OnelyOnly let your conversation be as becometh the Gospel of Christ, that whether I come and see you, or else be absent, I may hear of your affairs, that ye stand fast in one spirit, with one mind, striving together for the faith of the DGospel.

The Words then which I have read unto you, are S. Paul's Apostolical, and fatherly Charge, and Caveat to the Philippians. In it observe these three particulars;

1. Is the weight and greatness of this Charge; the Caveat he gives to them is very ponderous; that's implied in this emphatical word, foreign, onelyonly.

2. Is the extent and largeness of that Charge; it hath no stint, or limitation, it reaches to all seasons, and occasions;

1. His presence, and abode with them.

2. His absence, or being from them, Whether I come and see you, or else be absent.

3. Is the Charge it self, and that's manifold; It consists of a threefold Injunction, which he lays upon them:

p. 3831. Is Sancta conversatio; an holy and Christian-like conversation; ALet your conversation be as becometh the Gospel of Christ.

2. Is Sancta concordia; unanimity, and concord, and the spirit of peace: That in all their affairs, they should stand in one spirit, and in one mind.

3. Is Sancta constantia; an holy resolution, and constancy, and courage for the truth, striving together for the faith of the Gospel.

1. In themselves, Holiness.

2. Amongst themselves, Peace.

3. Against the enemies of the Gospel, Courage, and Resolution.

First, Here is considerable, the weight, and greatness of this charge which he gives them; OnelyOnly; As if he should say, 'Tis foreign, as he elsewhere speaks, 'tis the main and chief charge I lay upon you; the upshot and summ of all my Exhortations; let this saying sink deep into your hearts, mind this, and remember it above all things, that your conversation be Christian-like, suitable to the Gospel, live in peace, and concord, contend earnestly for the faith which is committed to you. And Cthen the strength, and Emphasis of this word will appear to you in these two expressions;

1. OnelyOnly; 'tis Summum votum meum; Of all my desires, this is the chief; of all my prayers, and studies, and requests, this is the main, and summ of them all, That you live as Christians. Observe the true spirit of Paul, and such as he was; the spiritual good, and growth in grace of them that are committed to them, is their main desire and care, the height of their wishes. S. Paul preferred their well-doing, before the care and thoughts for himself. He had even now spoken of his own life and death; Dbut he breaks off that discourse with this more serious exhortation. As if he should say, Let God dispose of me as he pleaseth; that which goes nearest my heart, and doth take up my thoughts, is, that you may prosper, and grow in grace; and this hath been the temper, or rather the zeal of all Gods faithfull Prophets and servants. Moses, how did his spirit burn in him for his peoples good? Blot me out of thy Book; onelyonly be gracious unto thy people, do not cast them off. He had rather God should destroy him then them. S. Chrysostom saith, That speech of Moses was a greater wonder then all the miracles he wrought in Egypt. It Ewas much in David, to say, Spare these Sheep, and let thine hand be upon Me; they were Innocents, he was the Offender; but in Moses his speech, the people were the offenders, he was most innocent, and yet he prays, Destroy me, but spare them. So Samuel, though p. 384unkindly, and ungratefully dealt withall by the people, yet, God Aforbid, saith he, that I should cease praying for you. The Prophet Ieremiah was so earnest with God for the Jews, that God is fain to forbid his importunity; Pray not for this people. The Apostle S. Iohn professeth, it was his greatest comfort, to see his Disciples thrive in grace. I have no greater joy, then to hear that my children walk in the truth, Epist. iii. 4. S. Peter, how doth he make it his main care, to further the salvation of the people of God? 2 Pet. i. 12. I will not be negligent to put you in remembrance of these things, Vers. 13. As long as I am in this Tabernacle, I will stirr you up: Nay, I will endeavour, that after my absence, Byou may remember these things; Like another Elias, who prepared an Epistle before his departure out of this world, to be sent to the King of Iudah, who should reign afterwards, 2 Chron. xxi. 12. It adds to the joys of Gods servants in heaven, that their people are proficient in the ways of piety. And it seems by the Apostle, it abates of their comfort, if their people miscarry. That they may give an account of you with joy, and not with grief. Heb. xiii. 17. Why so? If they have done their duties, though the people miscarry, yet they shall be rewarded: the Physician hath Chis Fee, though the sick man dies. True, true; but yet sorry he is, that he could not recover him. Above all, S. Paul is most abundant in these gracious expressions. How earnestly doth he pray for the Churches, to whom he writes? Ephes. i. 16. I cease not to give thanks for you, making mention of you in my prayers. Again, Ephes. iii. 14. For you I bow my knees, to the Father of our Lord Iesus Christ, Phil. i. 9. I pray that your love may abound more and more, Coloss. i. 9. I cease not to pray for you, and to desire that you may walk worthy of the Lord, 1 Thes. iii. 12. The Lord increase you, and make you to abound in love. And again, Now the very God of Dpeace sanctifie you throughout. Indeed, this care for the Church, took up Paul's heart, and life; he forgat all other things in respect of that;

1. It was the aim and intendment of all his pains and labours. We do all things for your edification, 2 Cor. xii. 19.

2. It was the summ of all his cares; The care of all the Churches lay upon him, 2 Cor. xi.

3. It was the summ of all his desires; Phil. i. 8. God is my record, how greatly I long after you in the bowels of Iesus Christ.

4. It was the matter of all his joy; Phil. iv. 1. My brethren, dearly beloved, and longed for, my joy and crown.

5. It was the matter of all his sorrow. The disorderly conversation of some Christians, wrung tears from his eyes; p. 385I tell you weeping, they are enemies to the Cross of Christ, APhil. iii. 18.

6. It was the end of all his sufferings; I endure all things for the Elects sake, that they may obtain salvation, with eternal glory, 2 Tim. ii. 10.

7. It was his very life to him, to see them do well; Now we live, if ye stand fast in the Lord, 1 Thes. iii. 8.

8. It was the matter of all his thankfulness; What thanks can we render unto God for all the joy wherewith we joy for your sakes before God, Vers. 9. That's the first expression of this OnelyOnly, 'tis Votum Apostoli;

2. This Emphatical word, foreign, OnelyOnly, admits of another expression, it notes Summum officium populi; the greatness of the duty which he charges upon them; which is an holy, and Gospellike life, and conversation. Take it in these three Expressions;

1. This duty, it is Summè necessarium; 'tis a duty of the greatest necessity, which he doth so earnestly call upon them for. Men lay not this load and weight of intreaty upon perfunctory services that are but of slight concernment; and more indifferent. Thus we find this manner of speech used in the Scripture: CBe not afraid, onelyonly believe, Mark v. And again, Luke viii. Believe onelyonly, and he shall be made whole. So, 1 Cor. vii. Let her marry to whom she will, onelyonly in the Lord. All these speeches are strict provisoes; and shew the duty enjoyned to be of great necessity. Such is the duty of the Text. An holy, and unblameable conversation, 'tis not slightly commended to us, but strictly enjoyned, and upon the most absolute necessity.

1. Take it negatively; without this duty, there is no hopes of heaven, Heb. xii. 14. Follow peace with all men, and holiness, without which, no man shall see the Lord; no salvation Dwithout it. Then,

2. Consider it positively; as without it no salvation, so upon it salvation is assured. 'Tis not a Sine quanon onelyonly, enough to hinder us from heaven, if wanting; but it is an effectual condition, upon performance of which, heaven is assured to us, Psal. l. 23. To him that orders his conversation aright, I will shew the salvation of God.

2. As 'tis Summè necessarium, so this, OnelyOnly, imports another notion; it shews the duty of the Text, 'tis Officium praecipuum; 'tis the onelyonly One. That's a signification of the greatest Eexcellency. As David speaks of the Sword of Goliah, There's none to that; such is this duty of an holy conversation. As it is of greatest necessity, so likewise it is of greatest excellency. 'Tis both a fundamental, and a finishing grace. It lies low in the p. 386foundation, there is the necessity of it; and then it is chief in the Ahead of the building, that's the excellency. 'Tis both a vital grace, and then it is a beautifying and adorning grace. It warms the heart, and it makes the face to shine. The Saints, saith David, They are the excellent of the earth, Psal. xvi. S. Augustine saith it of Charity, which is one part of holiness; Sure that's a rare grace, without which, all other graces are nothing; and by which, all other graces are made of some value. This grace, 'tis the assimilating grace, which makes us like unto Christ. In this S. Peter places our conformity to Christ, 1 Pet. i. 15. As he which hath called you is holy, so be ye holy in all manner of conversation. BThis S. Iohn calls a walking as Christ walked, 1 Iohn ii. 16. Walk as he walked. How is that? not as he walked on the waters, in a miraculous operation, but as he walked in the ways of piety, in all holy conversation; So to assimilate him.

3. This foreign, this OnelyOnly, carries another Emphasis with it; it shews the thing he exhorts to, is Summè desideratum, the main thing which he desires of them. 'Tis a form of expressing our chief desires and requests we make; it shews, what above all is most acceptable to us. As David, One thing have I desired of the Lord, which I will also require. Unicus, is put in Scripture for CSummè dilectus, the onelyonly One, for, the dearly beloved. Prov. iv. 3. I was my fathers Son, tender, and onelyonly beloved in the sight of my mother. So Cant. vi. 9. My Dove,—she is the onelyonly one of her mother.

Here then is the main return that S. Paul requires of all his love to them, his care for them, his labours amongst them, that their life be answerable to their holy Calling, and Profession. S. Paul's pains were great amongst them, teaching, exhorting, warning every man. What is the fruit of his labours that he expects from them? That they should express the power of his Dpreaching, in the piety of their conversation. What's the fruit of the Husband-mans labours, his ploughing, his tilling, manuring, sowing, but to see a fruitfull harvest, the fields crown'd with plenty, and the barns full with all manner of store? How doth the Prophet Isaiah bewail the loss of this fruit? Esai. xlix. 4. I have laboured in vain, I have spent my strength for nought. And the Prophet Micah mourns for this want of fruit, Chap. vii. 1. Wo is me, there is no cluster to cat, my soul desired the first ripe fruit.

We have done with the first Particular, the weight of this ECharge: OnelyOnly; Now follows,

Secondly, the Extent of this Charge, the compass that it takes; it reaches to all seasons and occasions; Whether I come to see you, or be absent; 'tis in his Presence; and in his Absence. p. 387It gives a scantling, and dimension to a double Duty.

1. Here is the dimension and scantling of S. Pauls care for them. He is not onelyonly studious of their good, while he is among them; but the necessary occasions of his absence are here supplied, with an earnest desire to hear well of them. Love, and the spirit of doing good, is full of care and forecast. Those whom God hath committed to our charge, should alwayes be in our thoughts: As S. Paul speaks, 2 Cor. vii. 3. You are in our hearts to live, and to dye with you. The High-Priest was to have all the names of the children of Israel engraven on his shoulders, and on his brest-plate, Exod. xxviii. Aaron must bear their names before Bthe Lord, upon his two shoulders, for a memorial, and upon his brest-plate;

1. Upon his shoulders, never to cast off that burthen; and,

2. Upon his brest-plate, that's the seat of love and affection.

Thus S. Paul expresses his continual watchfulness over the Colossians, chap. ii. 5. Though I be absent in the flesh, yet am I with you in the spirit; joying, and beholding your order, and the stedfastness of your faith in Christ. He had not onelyonly a spirit of Revelation, Cby which he was acquainted with all their affairs, but he was present in spirit by his continual thoughts of them, and care for them: Thus was he alwayes deeply affected with the Care of all the Churches. Is he present? He labours amongst them: Is he absent? He prays for them, thinks of them, writes to them. As S. Ambrose saith of Zachary; Zacharias, cum non potuit loqui, scripsit; when he could not speak, he wrote; So doth S. Paul to the Churches. His care expressed it self in this way of putting them in remembrance by writing. He wrote more Epistles, then all the Apostles. He seems to satisfie for what he had done against Dthe Churches. Before his Conversion, he procured, and carried letters against them for their Persecution, Acts ix. 2. Now, he is Spiritui Sancto ab Epistolis, The great Secretary of heaven, the great conveyer of heavenly Epistles to them. And as it is in the Ministerial Function, so it should be in all our other imployments. Love will be thus solicitous, both present and absent. As Iacob was for his sons, being absent, he sends to visit them: Go, I pray, see whether it be well with thy brethren, and bring me word again. See, he had a privy Monitor among them, that should inform him of all their miscarriages, Gen. xxxvii. See this care of EIob over his children; It may be, my sons have sinned, and blasphemed God in their hearts; he presently Sacrifices for them; Thus did Iob every day. That's the first dimension of S. Pauls care of them, both present, and absent.

p. 3882. Here is the dimension and scantling of the Philippians duty, Aand piety. S. Paul puts them in mind of it; that not onelyonly in his presence, when he is amongst them, then they should walk piously and religiously, but also when he is absent and remote from them, then also he expects to hear of their holy and orderly conversation. Gods Church must be like a well-order'd family, every one in his proper station, and doing his duty, though the eye of government be not always upon them.

How doth God upbraid the failing in this point, in the people of Israel? Exod. xxxii. 7. Moses was out of their sight but forty dayes, and presently they fall away.

1. How respectlessly do they speak of him? As for Moses, the man that brought us out of Egypt, we wot not what is become of him. That's all they care for him; gone he is, and fare him well. A poor requital for all his pains with them.

2. How foulely do they revolt from that Truth, which he had taught them? Make us new gods to go before us. A new Religion presently. O, what saith God to Moses? Go get thee down, thy people have turned aside quickly out of the way. It was the stain, and blemish, and reproach of Ioash the King of Iudah; Cas long as good Iehoiada the Priest lived and taught him, he walked in the ways of God, 2 Chron. xxiv. 2. but when Iehoiada died, Ioash his Religion died too, and he fell to Idolatry. While S. Paul himself preach'd in Galatia, O they were very forward and zealous; who but S. Paul? They esteemed him as an Angel, nay, as Christ Iesus. But if Paul discontinues from them, how suddenly are they bewitch'd into another Gospel? On the contrary, it was the Philippians honour, and just commendation, a worthy testimony S. Paul gives of them, You have obeyed, not onelyonly in presence, but much more in my absence, Phil. ii. 12.

This fickleness in our walking piously, and while some Paul is present; it argues, All our piety is either,

1. Counterfeit and hypocritical, all that we do is to gain a good opinion of S. Paul. This eye-devotion, 'tis like eyeservice that the Apostle speaks of, it comes not from sincerity. Sincerity will be true in absence, as well as in presence; Or 'tis,

2. Inforced Religion for awe and fear. S. Paul's presence carried some sway, Impiety durst not confront, and out-face him; but if Paul be gone, fear will let loose the reins to disorder. Metus, haud diuturni magister officii. Fear, 'tis a flincher, and will Esoon give over. As Pharaoh whilst Moses was present, armed with judgments, then he would conform, and promise fair; but when the judgment was over, and Moses his back turned, Pharaoh revolts again; Or,

p. 3893. If such Piety arise out of some love, and liking of AReligion, yet it is but superficial and groundless, it hath no bottom, or solid foundation. There is a kind of delight that men may take in the preaching of the word; there may be a great seeming forwardness, which indeed is but carnal, and with a by-respect unto some accessory thing, that accompanies the Word. As it was with Ezekiel, his eloquence took them, Chap. xxxiii. Son of man, l…, thou art unto them, as a very lovely song of one that hath a pleasant voice, and can play well on an instrument: for they hear thy words, but doe them not. They make no more reckoning of a Minister, then they do of a Minstrel, Ba fine voice, sweet airs, pleasant musick; but when the musick ceases, all is gone, our delight is at an end. Or,

4. This kind of Religion it is partial, and with respect to persons, and so holds no longer then those men continue with us whom we fancy, and esteem. As it was in Corinth; they pinn'd all their Religion upon their Preachers sleeves. Some were all for Paul, none to him; others for Apollo. Thus, contrary to S. Iames his exhortation, They have the faith of our Lord Iesus Christ in respect of persons; As one said of Calvin, that if Calvin preach'd at one Church, and S. Paul at another, he would Cnot leave Calvin to hear S. Paul. It is a good difference they put betwixt an humane and divine faith: An humane credulity, Credit Deo propter homines, believes what God saith for mans testimony; but a true Christian faith, Credit hominibus propter Deum, believes what the Preacher saith upon Gods testimony. 'Twas a good sign the Eunuch in the Acts was a well-grounded believer; though Philip were taken away, and he saw him no more, yet he went on his journey rejoycing.

So much of the extension of the Charge. Now follows,

Thirdly, The Charge it self. And in it the first injunction, Let Dyour Conversation be, as becometh the Gospel of Christ. And herein we have two things considerable;

1. Is the Matter, or Object of S. Paul's Direction; that's, their Conversation.

2. Is the Rule of Direction, by which our Conversation must be ordered; it must be, as becomes the Gospel.

First, That concerning which S. Paul gives this Charge, 'tis their Conversation; the ordering of that aright is the duty of the Text. And of it, take a threefold Consideration.

1. This Duty here injoyn'd, 'tis Officium progressivum; 'tis an Einjunction of an holy progress in the practice of Piety. By S. Paul preaching, they had already attained to the first work of Christianity, a saving Conversion, they had embraced the faith, he had laid the foundation of Religion among them; p. 390now he seconds his first pains with an earnest exhortation to a AChristian Progress. These two lessons must always go together;

1. The Doctrine of Conversion, Repentance towards God, and Faith towards our Lord Iesus Christ; but that's not all; we must learn,

2. The Doctrine of an holy Conversation.

'Tis to no purpose to lay the foundation of Piety, if we build not upon it; but, as the Apostle speaks, Heb. vi. We must be carried on to perfection. As in nature, 'tis not sufficient, that life is begun, or an infant born, but he must be nourish'd up to growth and strength; so in the course of our spiritual condition, 'tis not Bsufficient to be renew'd, and made Christians, but we must add to the first stock of grace, build upon the foundation; let piety have its perfect work. What saith S. Paul? Gal. v. 25. If we live in the spirit, let us also walk in the spirit. Abraham was glad when Isaac was born; but he made a feast, when Isaac was wean'd, Gen. xxi. Not onelyonly glad of his birth, but joyed at his growth, When he was wean'd from the milk, drawn from the breast, as Isaiah speaks, Isai. xxviii. 9.

2. This Duty here injoyned, 'tis Officium practicum; the ordering Cof our Conversation looks to practice. Indeed a practising Christian, is the onelyonly Christian. Christianity hath never its full work upon us, till it descends down from our heads into our hearts, and from thence breaks forth into our lives. Religion, 'tis Ars practica, not a matter of bare knowledge, and contemplation, but of doing, and practising. If ye know these things, blessed are ye, if ye do them, Ioh. xiii. It never fared well with the Church, when Religion was restrained onelyonly to the knowing, and understanding part; He who could move most questions, and answer them best, understand the deepest Mysteries, should Dbe counted the best Christian; No, saith Tertullian, Non magna loquimur, sed vivimus. Christianity, is not an art of disputing learnedly, or talking curiously, but of living holily. Thus S. Paul expresses it, Tit. iii. 8. This is a faithful saying, and these things I will that thou affirm constantly, that they which have believed in God, may be careful to maintain good works; these things are good and profitable to men; as if he should say, Without it, all your believing is vain, and unprofitable.

3. This Duty here, 'tis Officium comprehensivum. Conversation, 'tis a word of large Comprehension, betokens not some one Act, or Performance, but extends it self. to the whole ECarriage of a Christian. And so the Text inforces this Duty, that a Christian must be exact in all points. Religion must bear sway in all the passages, and turnings of his life. He must be good, every way good.

p. 3911. Christianity enjoyns him all kind of duties; duties to AGod, duties to Man, duties to Himself; makes him a servant to all; lays upon him the whole Law of holiness and righteousness, without the least dispensation or exemption from any.

2. It furnishes him with all kind of graces; it enlightens his understanding, sanctifies his heart, orders and composes and puts in tune all his affections. At his Conversion, the seeds of all graces are sown into him, and then it expects from him every good work. A good Christian, turn him to what duty you will, he hath skill to perform it: For the worship of God, he is prepared for that; he will pray devoutly, he will hear reverently, Bconverse with God spiritually. Turn him to man, he will submit obediently, deal and trade justly, converse innocently, help others charitably. In his work he will be diligent; in his recreations he will be sober; in prosperity humble, in affliction patient. He will be a good master, a faithfull servant, a good father, an obedient son, a loving husband; as S. Paul describes him, Ready to every good work. 'Tis not Christianity, to hit upon some one duty, and fail in all the rest; No, He must walk in all the commandments of God, without reproof. That's for the matter.

Secondly, Take notice of the Rule of Direction; according to which a Christian must order his conversation; it must be foreign, as becomes the Gospel of Christ. The Rule, 'tis high and transcendent. God intends a Christian should be an exact creature, and so propounds to him an eminent Rule. A Christian must not order his life after every inferiour square. Other Rules there be, which many set to themselves, but they are not suitable to the state of a Christian.

1. There is the licentious Libertine's Rule; and that is, Quod libet, licet; to live as he list, to do what is good in his own eyes; Dso he can satisfie himself, that's all he cares for.

2. There is the common mans Rule, that's Mos humanus; that's his square, to do as his neighbours do; live according to the custom of other men. This sways with the most. Vae torrenti consuetudinis humanae. O, this is as a mighty stream, bears down all before it. S. Paul calls it, A walking according to the course of this world, Ephes. ii. 2.

3. There is the civil mans Rule, that's Lex humana,; to be as honest as civility, and morality, and mans law enjoyns us, not to trespass against any Law of man; more then so, is more then Eneeds.

No, all these Rules are short, and defective; Mensura hominis est mensura Angeli, even in this sense also. Christianity sets us an higher pitch. We must live answerable to the Gospel of Christ, p. 392suitable, and agreeable to that holy Profession. Take the summ Aof it in these five Expressions;

1. A Christian must live, and order his conversation, Secundum praecepta Evangelii, according to the doctrine and commands of the Gospel. Mans law is too short; nay, Moses his Law, 'tis too dark; the Gospel doth clearly lay down the Law of holiness. The love of God, even to the loss of our lives; the love of our neighbours, even to the loving of our enemies; these are, for their clear propounding, Praecepta Evangelica, doctrines of the Gospel. So meekness, and patience, and bearing of the cross, they are in a special manner, Evangelical precepts. The two Disciples Bthought it enough to live as Elias did, and to seek for vengeance upon their enemies: No, Christ tells them, they are called to another spirit; the Spirit of the Gospel, is a spirit of meekness.

2. A Christian must live, Secundum beneficia Evangelii, answerable to the high prerogatives, and benefits of the Gospel. The benefit of Redemption, how should that oblige us? We are bought with a price. What use doth Paul make of that? Glorifie God in your bodies and souls which are his. Christ died for us, that they which live should not henceforth live unto themselves, but to him Cwhich died for them; 2 Cor. iv. 15. How doth Ieremiah upbraid the Jews? Ier. vii. 10. Will ye say, we are delivered, to commit all these abominations? Do ye thus requite the Lord, ye foolish people, and unwise? is not he thy father that hath bought thee? Deut. xxxii. Pater non tantum procreans, sed redimens. No, our Redemption, our holy Calling, and Vocation, calls unto holiness. Our Adoption, and being made not onelyonly servants, but Sons of God, they all require answerable conversation; it should beget in us S. Pauls resolution, Whether we live, we live unto the Lord; Whether we die, we die unto the Lord.

3. A Christian must live, Secundum auxilia Evangelii; answerable Dto those helps and supplies of grace, which the Gospel affords us. The Gospel, 'tis the ministration of the Spirit, it enables us to do what it requires of us. And a Christian is purposely intended by God to be to the praise of the glory of his grace, Ephes. i. And so again, We are his workmanship, created to good works, Ephes. ii. We are his workmanship, his choise masterpiece, wherein he would have the power of his grace to be most conspicuous. And, We are created to good works, that is, purpos'd and intended to abound in good works; and again, Created to them, that is, enabled, and fitted for them; as in the creation Eevery created thing was enabled to live after the kind. What saith S. Paul? I can do all things through Christ that strengthens me. 'Tis a shame for a Christian, not to exceed the scantling and abilities of other men. How doth S. Paul check the Corinthi… p. 393for their backwardness this way? Are ye not carnal, and walk like Amen? 1 Cor. iii. 3. whereas they should be spiritual, and walk like Christians.

4. A Christian must live, Secundum dignitatem Evangelii; so as may make for the dignity, and credit, and honour of the Gospel. The world judges of Religion by the lives of those, who do profess it; as is their conversation, accordingly do they account of their Religion. Wickedness in a Christian, 'tis blasphemy against God, 'tis as the sin of sacriledge; he robs God of the honour due to his Name. This is the aggravation of Davids sin, in the matter of Uriah, that he gave occasion to the enemies Bof the Lord to blaspheme, 2 Sam. xiii. 14. So likewise God charges it upon the Jews, Mal. ii. 11. Iudah hath profaned the holiness of the Lord. So S. Iames lays it to the charge of looseliving Christians, Iames ii. 7. Do they not blaspheme that worthy Name by which you are called? The sins of Christians are much more scandalous then of other men. They dishonour God, bring an evil report upon his holy Profession, shame the whole Church, and expose it to reproach. Thus S. Paul disswading the Corinthians from all uncleanness, reminds them of that near relation, that they have to God. What? know you not that your bodies Care members of Christ? And again, What, know not, that your bodies are Temples of the Holy Ghost? The members of Christ, they must not be polluted; the Temples of the Holy Ghost, they must not be profaned; nor must the Church of God be dishonoured by us. The lewd lives of Christians are reproaches to the whole Church, as Chrysostom observes it in the case of the incestuous Corinthian; S. Paul charges it upon the whole Church, 1 Cor. v. 1. 'Tis reported commonly that there is fornication among you. See, saith he, he burthens the whole Church with it: As a man coming into a room, wherein is some nastysmell, saith, The whole house stinks; Dso the whole Church heard ill, for that one man's sin. The honour and credit of the Gospel, is the grand motive that the Scripture uses, to call us to holiness, Ephes. iv. I beseech you walk worthy of the vocation to which you are called. Again, Ephes. v. Walk as children of light; and yet again, as becomes Saints, Ephes. v. Women must behave themselves, as becomes holiness, Tit. ii. 2. Wives must so live, that the word of God be not blasphemed. Tit. ii. 5. Servants must shew all good fidelity, that they may adorn the doctrine of God our Saviour in all things, Tit. ii. 10. S. Peter presses this motive upon all sorts of Christians, 1 Pet. ii. 12. Have your conversation Ehonest among the Gentiles, that they may by your good works which they shall behold, glorifie God in the day of visitation.

5. A Christian must live, Secundum spem Evangelii; suitably to the blessed hope, and expectation which the Gospel p. 394brings us; A Christian, as he is of an honourable birth by his regeneration, Aso he is begot to a lively hope of an heavenly inheritance; and so must live as one who hopes for heaven. Consider seriously of that glory that shall be revealed upon thee, think of thy throne, thy crown, thy white robes, and then argue with thy self in S. Peters language; What manner of persons ought we to be in all holy conversation and godliness. The Scripture is earnest in this enforcement: 2 Cor. vii. 1. Having these promises, dearly beloved, let us perfect holiness in the fear of God. And as S. Paul prest it upon others, so himself practis'd it; Our conversation is in heaven, from whence we look for a Saviour, Phil. iii. 20. Christians are to Bbe fellow-citizens with the Saints, of the houshold of God, of the society of Angels; live then we must, according to the law of our Countrey. When Samuel design'd Saul by his anointing, to be King over Israel, he bids him, give over seeking his fathers Asses; another heart, a Kingly spirit was presently shed upon him. How unworthy is it for the Heirs of Heaven, to mind nothing but earthly things? Such, saith the Father, are Fidei, & Spei suae praevaricatores; they falsify their faith, confute their hope, renounce their expectation of their heavenly inheritance. Let S. Iohn's exhortation be our conclusion; He that hath this hope in him, purifies Chimself, even as God is pure.

Estote non solum spe, sed conversatione coelestes, Leo.

foreign, Iust. Mart. p. 393. Quaest. 3. Respons.