he seems to part with his own right in it and sets it over to his Church If God so loved us What then The inference we should think were more natural Then we must love him again But God parts with his interest bestows it on his children Then ought we to love one another 1 Ioh. iv 11. He requires us to exhibit it to his Church 1. In signum amoris then 't is best tryed Every man will love God it is best discovered in our love to his Church 2. In fructum amoris the fruit of our charity cannot reach to him As David desiring to shew love to Ionathan even after his death inquires out Mephibosheth or any of his children that they might enjoy what Ionathan could not Quod homini proficit Deo servit saith Tertullian Then charity is most serviceable to God when it is profitable to his Church The Church that is commended especially to our love and charity As S. Bernard observes of Christs provision for his Mother at his death he commended her to S. Iohn his loving disciple and in terms of love Behold thy Mother and Behold thy Son so in the disposition that 's the principal affection to which Christ commits it Art thou a Minister conceive Christs voice from his Cross to thee Behold thy Mother behold thy Son This was the Preface to S. Peter's charge Peter lovest thou me then feed my flock Of both which Speeches to S. Peter and S. Iohn Aquinas conceits that answerable to their affection so was their commission Saint Peter loved Christum mysticum in membris Christ in his members to him therefore the Church was by name commended Saint Iohn loved Christum personalem Christ in his person to him therefore he committed the care of his Mother Love is the affection that 's principally required This we see typified in Aarons brest-plate the names of the Israelites they were ingraven and set upon the holy Pectoral not upon his shoulders onely for care and burden but upon his breast the seat of love they must be dear and tender to him It is a sin in any man to be void of Charity but it is an hainous impiety in a Priest It had been cruelty in any Jew not to regard his brother's wounded and bleeding body but for a Levite and a Priest to pass by and neglect the body nay the soul of their brother without charity and compassion what sin more abominable Without this gift all other graces they are fruitless and unprofitable sine hac nihil sum saith the Apostle not minor or parvus but nihil sum Had I all Languages even to the tongues of Angles had I all Miracles to remove Mountains had I all Patience even to the enduring of Martyrdom Quale crimen saith Cyprian quod nè Mariyrio quidem potest expiari sine hac nihil sum And cum hac omnia sum Charity bears all believes all hopes all Strange The act of Charity is onely to love Elicit suum actum imperat omnem As a spring in a clock sets all the wheeles going or the Primum mobile in Heaven carries all the Spheres with it Art thou to Prophesy Charitâ—… cogit saith the Apostle The love of Christ constrains Hast thou Languages they are unprofitable in themselves divided from Charity Charity directs and unites them together Ex una lingua factae sunt multae hoc superbia fecit ex multis facta est una hoc charitas facit Aug. Saint Iames speaking of malicious tongues saith They are set on fire of Hell and they set on fire the whole course of nature in strife and confusion so these gifts of tongues being set on fire by charity as by fire from Heaven they set on fire the whole course of nature in grace and conversion Not as if Charity were absolutely necessary as if none but a Convert could convert others Tongues and Miracles as we see in Iudas they may do good but not so kindly as when love imployes them As S. Augustine observes of Christ's Miracles they prevailed the more with his Auditours because they were not onely signa potentiae but fructus amoris They were miracula salutaria helpful and beneficial Had they been nociva as Moses his were in Egypt they would have bred hatred and terrour driven men farther from him or had they been innocua to remove Mountains to fly in the air they would have wrought wonder and astonishment but they were salutaria healing and feeding and raising from the dead these were beneficial and provoked love and affection As the Prophet when he laid his staff upon the child which was signum potentiae it never fetch'd life but the embracing of his arms that was fructus amoris that warm'd and enliven'd him Miracles and languages they may do good but not so kindly Much more Prophesying though divided from Charity hath its use and profit for the conversion of others To this purpose S. Augustine alluding to that of S. Paul Some preach Christ of good will others on by-respects Quidam saith he non castè praedicant Christum tamen his auditis fideles nascuntur As in natural generation so likewise in spiritual Quidam ad concubitum ingrediuntur non voluntate generandi sed luxuriandi libidiâ—…e in lust not in love and desire of posterity and yet they beget children ex fâ—…cunditate seminum non ex turpitudine vitiorum The seed of the word it hath vim plasticam prolificam a power of regenerating though dispensed and applied by one not-converted Let the seed be good that is sown in the furrows it skils not what the hand be that scatters it abroad Pastores mali saith S. Augustine against the Donatists bad Shepherds may feed the flock in good Pastures Prophecy without Charity hath a power of converting but not so kindly As a Chirurgeon or Physician is more affectionately careful of his own body then of a stranger's life The one he doth Ex Arte to shew his skill the other In Affectu in Sympathy of affection The one preaches Ut lucretur famam for credit and ostentation the other Ut lucretur fratrem Thou hast gained thy brother saith our Saviour accounting every Christian as S. Paul did Onesiâ—…us his own bowels and esteeming S. Iames his reward the best encouragement Hast thou converted a sinner Know thou hast saved a soul from death and hast hid a multitude of sins That 's a second Inforcement Ut Ecclesiae habeat Charity improves all his gifts for the benefit of the Church 3. Ut Sibi habeat Charity makes them comfortable and profitable to his own soul. That 's the excellency of Charity above these other Graces Tongues without Prophecy edifie no man Prophecie without Charity edifies others helps not himself Charitas alios seipsum He saves himself and those that hear him Tongues without Prophecie like Nimrod they build a Babel they confound themselves and bring confusion to others Prophecie without Charity like Noah's workmen they
is of greatest excellency 'T is both a fundamental and a finishing grace It lies low in the foundation there is the necessity of it and then it is chief in the head of the building that 's the excellency 'T is 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 't is 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 This 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this Onely carries another Emphasis with it it shews the thing he exhorts to is Summè desideratum the main thing which he desires of them 'T is 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 Summè dilectus the onely One for the dearly beloved Prov. iv 3. I was my fathers Son tender and onely beloved in the sight of my mother So Cant. vi 9. My Dove she is the onely 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 preaching 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 Charge Onely 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 't is in his Presence and in his Absence It 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 onely 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 the 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 onely a spirit of Revelation by 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 the 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 Iob 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 2. Here is the dimension and scantling of the Philippians duty and piety S. Paul puts them in mind of it that not onely 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
first Iob a Patriarch 2. Iob a Gentile none of the lineage of Israel a stranger in the land of Vz he layes claim to the Redeemer he builds his Faith on Christs Resurrection Gentiles as well as Jews some in every Nation have their share and portion in Christs Resurrection Christ preached this Truth at his first Sermon at Nazareth Luke iv Naaman the Syrian and the Widow of Sareptha both of them Heathens yet God visited them and sent Salvation to them In both Stories they were remarkable types of the Resurrection Naaman's corrupt flesh restored as the flesh of a young child all whole and sound again The Widow of Sareptha's son rais'd from the dead again Two great signs of the Resurrection The great Prefiguration of Christs Resurrection was performed among the Heathen Ionah devoured by the Whale and after three dayes restored again That sign was done at Niniveh the head City of the Gentiles This mysterie of the Resurrection Christ himself preached to the Gentiles Ioh. xii When Greeks came to Christ and they were Gentiles he acquainted them with the Doctrine of his Resurrection If the Wheat-corn dye not it abides alone but if it dye it brings forth much fruit The first great Manifestation of his Resurrection to all his Disciples it was in Galilee of the Gentiles Go into Galilee there you shall see me From Galilee this preaching began How that God raised up Christ the third day Acts x. 'T is the foundation of our hope we are Sinners of the Gentiles So that Gentiles as well as Jews Iob as well as Moses are admitted into the fellowship of his Redemption and Resurrection 3. Iob a Just man highly commended for his Sanctity and Piety yet see he layes hold upon this as his onely claim That Christ is his Redeemer from death and destruction Not onely notorious sinners but the chiefest Saints stand in need of a Saviour must trust to a Redeemer desire to be partakers in his Resurrection 1. That they are Saints they owe it unto him They are the children of God because they are children of the Resurrection Luke xx 36. 2. And when they are Saints yet so short is their Sanctity so full of failings that the best of them all must shelter themselves under his Redemption Their own garments do defile them saith Iob. Their garments that 's their virtues that beautifie and adorn them yet these cast a soil and defilement upon them S. Paul disclaims his own perfection and righteousness desires to know Christ and the power of his resurrection Our Sanctification 't is not our fundamental Title to Heaven but our Redemption Gloriabor non quia justus sed quia redemptus saith Bernard Our first resurrection from sin is so lame and imperfect that the second death might still lay hold on us were it not overcome by Christ's resurrection That 's the first Consideration of this Object of Faith in reference to Iob Iob a Patriarch a Gentile a just man In all these three respects he professes his interest in Christ's death and resurrection 2. Let 's view these Particulars in themselves 1. Christ a Redeemer 2. Christ alive from the dead and then 3. Christ appearing at the latter day The improvement of these three Titles makes up our Salvation 1. His Redemption that made the Purchase for us 'T is call'd The Purchase of the inheritance Ephes. i. And then 2. His Resurrection that seals up the Title and conveys the Title to us Our Justification which entitles us to heaven 't is ascribed to his Resurrection Rom. iv He was delivered to death for our sins and rose again for our justification 3. His last Appearing that gives us livery and seisin and actual possession We shall then be taken up into the heavens and be ever with the Lord. All these three are necessary we can spare none of them 1. His Redemption is necessary If not redeem'd by his death we shall not be saved by his life Rom. viii Christ must first be our Redeemer then after he will become our Raiser and Absolver First make sure of thy Redemption and then promise to thy self a joyfull Resurrection Get sin pardoned and death shall be vanquished The sting of death it is sin Dis-arm death of it's sting and 't is easily overcome It is the order and method that Hezekiah's faith observed Isaiah xxxviii Thou hast in love to my soul delivered me from the pit of corruption for thou hast cast all mysins behind thy back Thou wilt not give thine holy One to see corruption Solum sanctum saith Bernard non viderit corruptionem 'T is that that embalms our bodies and keeps them from corruption Without this first our right in his Redemption the two other his Resurrection and last Appearance will afford us small comfort Had he not died for us and by it redeemed us it were better for us He had never rose again the tidings of his resurrection it would be matter of fear and dismay and astonishment to us When Herod thought that Iohn was risen from the dead he was troubled and perplexed at it The Soldiers who watch'd Christs grave were as dead men at his resurrection Bring those mine enemies and slay them before me They who have despised the bloud of his redemption nothing remains for them but Heb. x. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fearfull looking for of judgment O! his redeemed ones lift up your heads for joy your redemption draws near but ye despisers hang down your heads for sorrow your confusion approaches That 's the first He must be Redemptor 2. It must be Redemptor vivit Our Saviour who hath redeemed us by his death must recover and revive and live again His resurrection puts life and efficacie into his redemption Indeed there is but cold comfort in a dead Saviour You know what his two Disciples thought of his death as they went to Emmaus We trusted that it had been he which should have redeemed Israel but he is dead and our hopes are dead with him Luke xxiv Had he not rose again the scoff of the Jews had been too true of him He saved others himself he could not save let him come down from the Cross nay let him die on the Cross and rise out of his grave and then we will believe on him 1. Our Redeemer must rise and live again how else should he overcome death He must redeem us from our enemies and death is one of them saith S. Paul Death overcame him when he died but He overcame death when he rose again He was crucified through weakness but he lives by the power of God 2 Cor. xiii 4. 2. He must rise again how else could he apply the virtue of his death and make it effectual The High-Priest was not onely to shed the bloud of the sacrifice but he was to sprinkle it on the people and to go into the Sanctum Sanctorum and present it before God In his Passion he shed his bloud but the
neighbours and by their seeming-forwardness to delude them Well that Imposture holds not always There is never a counterfeit Creeple but is sometimes seen walking without his Crutches The hypocrites vizor will some time or other fall from his face and then he will appear in his true colours But suppose they be not discover'd yet the matter is not great the mistakes and errours of Charity are seldome culpable but most-what commendable The hypocrite in the long run will be found above all to have deceived himself And that 's the greatest deceit and most uncomfortable There is some excuse to be over-reached by others it makes the sin or errour more pardonable but who will pity him that cozens himself That 's one reason why the sin of the lapsed Angels was not pardonable as was the sin of Adam The Devils misguided themselves our first Parents were deceived by the Serpent Nay such self-deceivers they act a double part in sinning and so shall undergo a double portion in punishment The mis-leaders and mis-led saith Christ shall both fall into the ditch Here one man doth both evils and so shall suffer a double damnation That 's the second They are self-deceived Thirdly They deceive themselves in a matter of the greatest moment and consequence and that 's worst of all we over-reach our selves in the greatest business in the matter of our souls And such a deceit as this hath these three Aggravations 1. 'T is Maximè pudenda deceptio 't is a most shameful couzenage Slight over-sights are more excusable but to miss in the greatest business that 's most ridiculous Mala emptio semper ingrata est Every man laughs at him who is penny-wise and pound-foolish and twit him with his over-sights and upbraid him with them This is the man who is cunning in trifles but grosly deceiving himself in Soul-business How shameful is that S. Iames layes load on this folly chap. i. 26. This man deceives his own heart his Religion is vain O! vanity and deceit in our Religion to be mistaken in that weighty business 't is a most shameful deceit 2. 'T is Damnosissima deceptio he brings upon himself the most costly deceit the greatest loss the loss of Salvation that 's an inestimable loss Error circa ultimum finem The Prophet Esay cryes out of these deceits denounces a wo unto them Isai. iii. ix Wo be unto them they have rewarded evil unto their souls Oh the deceits of sin are deadly Sin deceived me and slew me Rom. vii 11. 3. 'T is Irreparabilis deceptio that adds to the Aggravation 't is an irrecoverable deceit Other mistakes may be rectified and regained but he who cheats himself of his own soul and his heavenly inheritance is undone for ever That 's the woful errour that will never be fetch'd about again 'T is like Esau's bad bargain when he cheated himself of his Birth-right for a mess of Pottage he could not recover it Though he sought it with tears To have all our thoughts to perish all our imaginations and hopes of going to heaven to be a meer delusion not to be mistaken in some particulars but in the end to be a fool Ier. xvii 15. Oh this is a bitter reproach when God calls us fools Sure heaven was never made for fools The foolish shall not stand in thy sight Psal. v. 4. A SERMON ON PHILIP i. 27. Onely 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 them 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 welfare 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 many remarkable evidences and degrees of his piety in this 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 't is 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 't is cordial and affectionate and experimental the fruit of many prayers and holy endeavours And such an Assurance is rare to be found 'T is 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 great 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 onely 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 S. 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 to 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. tells us of Christians of the weaker and more imperfect sort Such 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 Piety 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 And 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 lust deny your self nothing I will never punish you for it Sed non videbis faciem meaâ—… onely you shall not see my face if we refuse that offer of outward enjoyments that we may be partakers of that blessed Vision 't is 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 great 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 cold and hungry should be offered her self to come in but to leave 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 onely 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 from Christ for ever for his brethrens sake that he might gain them to God not onely 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 See 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 Onely 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 Gospel 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely 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 1. Is Sancta conversatio an holy and Christian-like conversation Let 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 Onely As if he should say 'T is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he elsewhere speaks 't is 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 then the strength and Emphasis of this word
our Saviours affection and therefore as having received the greatest love he returns the most again to Christ his heart was enflamed with the love of Christ In all his Epistles he breathes nothing but love he stirs up himself and all others to the love of Christ. Now 1. Because all men are ready to profess their love to Christ no man thinks himself to be so ungracious as to be void of the love of God though the Scripture tells us expresly even of generations of men that hate God Exod. xx 5. And our Saviour tells the Jews plainly I know that you have not the love of God in you S. Iohn v. 42. Every wicked man is Gods professed enemy 2. Because Christian Love 't is the chiefest trial the clearest evidence and demonstration of our Faith the kindliest fruit that springs from Faith is Love A true saving Faith is faith working by Love Gal. v. 6. It works by all other Graces 't is Faith working by Justice by Patience by Temperance but especially by Love 3. Our love to Christ being that which he most strictly enquires into he speaks to us as he did to S. Peter Ioh. xxi Simon Peter Lovest thou me And again and again Lovest thou me never gives over till our hearts answer Lord thou knowest that I love thee Our love to God being a matter of so great importance therefore that we be not mistaken in so necessary a duty S. Iohn gives us here a certain description of the love of God by which we may assuredly know that we love our God indeed and in truth This is the love of God that we keep his Commandments and his Commandments are not grievous So then the words I have read unto you are a sweet description of a good Christian you may know and discern him by a threesold Character 1. How stands he affected to God and Christ What heart bears he to him He is such an one as hath a loving heart to God The love of God is shed abroad into his heart Rom. v. The love of God rules in his heart I am sick of love saith the Spouse in the Canticles protesting the strength of her love to our Saviour 2. What is the action that flows from this affection What is the fruit of our love to God How doth it testifie and manifest it self It shews itself in a religious obedience to what God enjoyns us it will keep his Commandments 3. What is the disposition and inclination which one that loves God finds in himself to the obedience and observation of Gods Commandments My Text tells us he doth it willingly chearfully with delight and alacrity he murmurs not nor repines he groans not under the yoke of obedience he snuffs not at God as they in Malachi and cry out Oh what a weariness it is to serve the Lord No S. Iohn tells us Gods Commandments are not grievous to him Come we to the First Particular What is the affection that a good Christian bears to Christ 'T is Love yes that 's the Christian virtue that 's the Evangelical grace 'T is the main difference 'twixt the Law and the Gospel Timor Amor. The Law 't is the ministration of Fear the Gospel that 's the breeder and begetter of Love The Law begets fear it genders unto bondage but the Gospel breeds love casts out slavish fear The Gospel begets in us the spirit of love and liberty The Scripture makes it the summ of all the substance of Religion Neither circumcision avails any thing as the Jews would have it nor uncircumcision as the converted Gentiles But faith that works by love Gal. v. 6. Indeed 't is the end both of Law and Gospel S. Augustine sets out the several lincks of this chain of Salvation and how they depend one upon another First Lex adducit ad fidem the Law that sends us to Faith then Fides fundit orationem Faith that pours out prayer then Oratio impetrat Spiritum prayer obtains the Spirit then Spiritus diffundit charitatem the Spirit that inspires us with love et Charitas implet Legem and love 't is the fulfilling of the Law Here is the whole frame and fabrick of a Christian. Faith that lays the foundation but love that sets up the wall and lays on the roof brings all to perfection Not that a Christian ought to be free from all kind of fear There is a threefold fear to which we are liable answerable to our threefold state and condition 1. The first I call a state of Subjection in this we were created and in this we stood before our fall 2. The second is a state of Rebellion upon our fall 3. The third is a state of Adoption upon our recovery and reconciliation And these three states have a suitable fear agreeing to them 1. As we were in our primitive original state of Subjection so we owe to God a fear of Loyaltie as good Subjects to their Prince and Soveraign 2. Our state of Rebellion that brought upon us the fear of Slavery But then 3. Our state of Adoption that begets in us a filial and Son-like fear the fear and reverence of a loving child to his dear father The first fear the fear of Loyaltie looks upon God as a Law-giver and so stands in awe of him The second the fear of Slavery looks upon him as an enemy and avenger and so is dismayed with the terrour of him But The third Filial fear considers him as a gracious Father and so is affected with a child-like duty and reverence to him The fear of Subjection must still continue with us The fear of Slaverie while we are in the state of corruption will still haunt us But Filial fear that must grow and increase in us Filial fear 't is the consequent of love They shall fear the Lord and his goodness Hos. iii. 5. Loyal fear 't is consistent with love Hunc timorem habet charitas imò non habet nisi charitas Aug. de Filiali timore but servile and slavish fear 't is contrary to love Fear then 't is not wholly excluded from the state of a Christian but yet the grace that the Gospel aims at 't is the grace of love The end of the Commandment especially as the Gospel propounds it is love 1 Tim. i. 5. 'T is the aim of all Gods gracious dealings with us He hath chosen us that we should be holy and without blame before him in love Ephes. i. 4. 'T is the summ of his Covenant which he hath made with us He keeps covenant and mercy with them that love him Deut. vii 9. See the excellency of this Love of God in three particulars 1. This Love of God gives a chief title and denomination to Christians 't is their badge and cognizance Thus Solomon describes an holy man Cant. i. The upright love thee So David describes an holy man Let them that love thy name be joyfull in thee Psal. v. 11. David sues to God for favour and