Lectures upon the vvhole Epistle of St. Paul to the Philippians, deliuered in St. Peters Church in Oxford: by the reuerend and faithfull seruant of Christ Henry Airay ... and now published for the vse of Gods Church by C.P. ...

LECTƲRE XXXIV.

PHILIP. 2. ••ers. 12.13.

With feare and trembling. For it is God which worketh in you both the will and the deede, euen of his good pleasure.

WIth feare and trembling] From these words some there are that gather that vncomforta∣ble doctrine of the vncertaintie of our salua∣tion,* 1.1 affirming it to be pride and presumption to dare to be so bold as to be assured of our saluation, and cleane contrary to the teaching the Apostle in this place. So that the meaning of the A∣••••stle by their iudgements in this place is this, that we should worke our saluation that yet wee should alwaies doubt of ••••r saluation. But how farre this is wide of the Apostles mea∣ning,

may easily appeare by those manifold Scriptures whe•••• by the certainety or our saluation is affirmed, and consequ••••••∣ly this vncomfortable doctrine of the doubting of our sal••••∣tion is vtterly ouerthrowne. I am sure,* 1.2 saith Iob, that m•• ••••∣deemer liueth, and he shall stand the last vpon earth, and though af∣ter my shinne wormes destroy this body, yet shall I see God 〈◊◊〉〈◊◊〉 flesh, whom I my selfe shall see, and mine eies shall behold, and 〈◊〉〈◊〉 other for mee. Lord how this holy man so assureth himselfe of his saluation, that he beates vpon it as if hee could ••••¦satisfie himselfe with any words, but fills his mouth with•••• ioycing hereat amidst all his afflictions.* 1.3 I am sure, saith ••••, my Redeemer liueth, I shall see God in my flesh, I my selfe shall 〈◊〉〈◊〉 him, mine eies shall behold him, none other for mee but I my 〈◊〉〈◊〉 shall behold him. He doth as fully assure himselfe of his saluati∣on as if he were already in full possession thereof. Of the like assurance of his saluation our Apostle protesteth, saying, I 〈◊〉〈◊〉 perswaded that neither death, nor life, nor Angells &c. Whe•• the Apostle doth not onely speake of a probable perswasion, but of such a sure confidence; as whereby else where he saith, from henceforth there is laid vp for me a crowne of righteousnes &c.* 1.4 Neither groundeth he this perswasion vpon any speciall re••••¦lation, but vpon that ground which is common to him 〈◊〉〈◊〉 all the faithfull euen the loue of God in Christ Iesus. No•• as Iob, and Paul, not to instance in any others, assured them∣selues of their saluation, so we by the power of the same spir•••• and vpon the same ground of the loue of God in Christ Iesus may and ought to assure our selues of our saluation. True•• is that if our saluation and the certainty thereof stood any way in our selues, or depended vpon our workes, wee might indeed iustly doubt of our saluation, as knowing our selues by reason of our sinnes and iniquities to haue deserued death and damnation. But the ground, and the foundation of the cer∣tainty of our hope is the sure promises of God in Christ Ie∣sus, who hath promised in his word eternall life to all th•••• beleeue. We looke not vpon our selues, or our owne works, or our owne worthines (for then must we needs doubt) b•• we looke vpon him that hath promised: euen as Abraham did, whose faith we are to follow; of whom it is said, that her

neither did consider his owne body, which was now dead, ••eing almost an hundreth yeares old, neither the deadnesse of ••••raes wombe;* 1.5 neither did he doubt of the promise through 〈◊〉〈◊〉 beliefe (where note how doubting is tearmed vnbeliefe) ••••t was strengthened in the faith, and gaue glory to God, be ••••••g fully assured that he which had promised was also able to ••e it. He then being faithfull which hath promised saluati∣••n to them that belieue in his name, we are sure to be saued. ••ut what neede we to looke farther for this point then into 〈◊〉〈◊〉 every nature of faith? which the Apostles haue defined to ••e such a full assurance, that if ye take away assurance ye take way faith. For what else doth that meane that the Apostle ••••metimes calleth faith the ground of things which are hoped for,* 1.6 ••••d the euidence of things that are not seene, sometimes a stedfast ••••th; sometimes a full assurance,* 1.7 sometimes an assurance without ••uering; and sometimes the anchor of the soule both sure and ••••••dfast? Let vs draw neere. saith the Apostle, with a true heart assurance of faith, sprinkled in our hearts from an euill conscience,* 1.8 ••d washed in our bodies with pure water. Let vs keepe the profes∣•••• of our hope without wauering. for he is faithfull that promised. ••oth the Apostle exhort vs vnto an assurance of faith, vnto hope without wauering, resting vpon his promises that is ••••thfull and true? Surely if we ought thus to belieue, if wee ••••ght thus to hope, and that vpon this ground that hee is ••••thfull that hath promised; then may we and ought to assure ••••r selues of our saluation. Whether then wee looke vpon ••e examples of holy men in the Scriptures, or vpon the sure ••omises of God in Christ Iesus made in the Scripture, or vp∣•••• the nature of faith in the writings of the Apostle; still we ••ll finde that we ought not to doubt, but certainely to assure ••••r selues of our saluation through a sure and stedfast faith in ••hrist Iesus, who hath promised life and saluation to all them at beleeue in his name.

This then may serue for the confutation of that vncom¦••••rtable doctrine of the Papists, where they teach, that with∣••••t speciall reuelation no man ought, or can assure himselfe 〈◊〉〈◊〉 faith of his saluation. The erroneousnesse of which do∣••trine though it hath beene fully manifested by that which

already hath beene said for confirmation of the plaine oppo∣site doctrine which we teach; yet for a further clearing of the truth in this point, I beseech you in a few words to cons•••••• how weake proofes they bring for what they teach.

Why then I demand, may no man without speciall re••••∣lation assure himselfe by faith of his saluation? Because 〈◊〉〈◊〉 man can say my heart it cleane,* 1.9 I am pure from sinne. Men 〈◊〉〈◊〉 be cleane from sinne, saith Bellarmine, but no man, saith he, 〈◊〉〈◊〉 so,* 1.10 because they that are cleaue cannot certainly know that they o•• cleane, therefore no man without speciall reuelation may assure him∣selfe by faith of his saluation. But see the weaknes of this pro•••••• which 1. is grounded vpon a corrupt reading, as the te•••• the originall sheweth, whence the words are thus to be read, who can say, I haue made my heart cleane? and are spoken to 〈◊〉〈◊〉 presse the insolencie of such as thinke to be iustified by th•••• owne strength. And 2. leaneth vpon a point of mans p•••••• from sinne in this point, which plainely contradicteth the ho¦ly Ghost, both in that text, and throughout the whole Scrip∣ture which hath concluded all vnder sinne. And 3. con••••∣deth without promises,* 1.11 inasmuch as nothing thence can be concluded against assurance by faith of iustification, or sal••••¦tion. For though no man can say, that he hath made his be•••• cleane, that he is pure from sinne in himselfe, or by himselfe, yet inasmuch as the holy Ghost witnesseth, that by faith 〈◊〉〈◊〉¦purifieth our hearts,* 1.12 and that the bloud of Iesus Christ clenseth 〈◊〉〈◊〉 from all sinne, in him, and by him through faith in his blo•••• we may assure our selues of our iustification, and saluation.

* 1.13Yea but the Preacher saying, that a man, (speaking, saith Be∣larmine, of the iust, and wise,) knoweth not whether he be worthy of loue, or hatred, but all things are kept vncertaine for the time •• come, sheweth thereby that not the iust, or wise, and so not the faith∣full; can assure themselues of their iustification, or saluation. But see the weaknesse of this proofe also, which 1. as the forme•• is grounded vpon a corrupt translation, as the originall 〈◊〉〈◊〉 sheweth, where the reading is much different from the vulgar and so very obscure both there, and in the Greeke, that it i•• an vnfit place for the proofe of such a point. And 2. fail•••• in vnderstanding that of the iust and wise only, which is spo∣ken

of all, both iust, and wicked, as the next verse where the ••eacher expoundeth himselfe, sheweth. And 3. prooueth ••ely, that no man by outward things in this life knoweth ••hether he be loued, or hated of God. For so the words are be read, that no man knoweth loue, or hatred; i. whether hee loued, or hated of God, by all that that is before them. By the outward things which happen vnto them. Which ••peareth to be most true, in that neither the iust onely pros∣••••er, nor the wicked onely are afflicted, but the wicked many ••••nes flourish more than the iust, and the hand of God many ••nes lieth heauier vpon the iust then vpon the wicked; but ••aketh nothing against assurance of saluation by faith, which ••neth not vpon any outward things, but onely vpon the ••••omise of God in his word. Yea but Saint Paul, say they, ••••rst not assure himselfe that he was iustified, as appeareth by ••••at he saith, I know nothing by my selfe,* 1.14 yet am I not thereby iusti∣••••d: and therefore no man may assure himselfe of his saluati∣••••. But they might see,* 1.15 1. that the Apostle there speaketh ••t of any vncertainety of his iustification, whereof else where assureth himselfe; but by expresse negatiue plainely denieth at he was iustified by the cleanesse of his conscience that he ••oweth nothing by himselfe. 2. That he speaketh there of ••s ministerie, and seruice therein, and acknowledgeth that ••ough his conscience accuse him not of any crime therein, ••r he is not thereby iustified. Which maketh against iustifi∣••••tion by any thing in a mans selfe, though done in as great ••••rfection as mortall man can doe it, but not at all against iu∣••••fication, or assurance of saluation by faith. Yea but when ••e saith, worke your saluation with feare and trembling,* 1.16 he speak ••h against the vaine presumption of Heretikes, say the Rhe∣••••sts on that place, that makes men secure of their predesti∣••••tion and saluation, and willeth the Philippians to worke ••••eir saluation with feare and trembling,* 1.17 according to that ••her scripture, blessed is the man that alwaies is fearefull. Wher∣••nto the answere is, 1. that both the Apostle here, and Salo∣••on in that other Scripture, and the same Apostle againe when ••e saith, be not high minded, but feare, and Peter when he saith,* 1.18 ••sse the time of your dwelling here in feare: and the Spirit of

God generally when he speaketh to like purpose, speaketh o∣ther against vaine presumption in our strength, without doe acknowledgment of our owne frailty, and due depending vp∣on the Lord; or against carelesse securitie of our saluation, without due regard of Gods threats and iudgments, and without inward grace and feare of God, issuing into a godly life and conuersation, but not against faithfull boldnes and confidence, not against assurance of our saluation by faith grounded vpon the promises of God in Christ Iesus.

2. That there is a twofold feare, a seruile feare, and a fili•••• feare; a feare opposite vnto faith, and a feare attending vpon faith; a doubting and distrusting feare, and a carefull and lo∣uing feare; a feare of discouraging diffidence, and a feare o•• awefull reuerence; a feare from the law to be punished, and a feare from grace to offend and deserue punishment; a feare begotten by the spirit of bondage, and a feare begotten by the spirit of adoption; a feare whereof S. Iohn saith, there is 〈◊〉〈◊〉 feare in loue,* 1.19 but perfect loue casteth out feare, and a feare when of S. Paul saith, that godly sorrow causeth feare; and Salomon that blessed is the man that feareth alway. Now from that feare the Holy Ghost euery where dehorteth, saying, Feare not, for I am with thee,* 1.20 be not afraid, for I am thy God: and againe, feare not,* 1.21 for I haue redeemed thee &c. and againe, why are yee feare full, O yee of litle faith? But vnto this feare he euery where exhorteth,* 1.22 saying, Serue the Lord in feare, and reioyce vnto h•••• in trembling, or, with reuerence: and againe, feare him which after he hath killed hath power to cast into hell,* 1.23 yea, I say vnto you,* 1.24 him feare: and againe, Feare God, honor the King: and againe, Feare God, and giue glory to him; & generally where ••e exhorteth vnto feare, it is to this feare. So that when the Apo∣stle exhorteth to worke our saluation with feare and trembling, ••e exhorteth vnto this feare, euen to feare the iudgements and threatnings of God, which the faithfull alwaies doe, because faith beleeueth them; and to feare to trust in our selues, which euery faithfull man also doth, because faith it selfe impor∣teth trust in God, and as the Apostles reason also sheweth we should, because it is God which worketh in vs both the will, and the deede, euen of his good pleasure; and so to feare, as the Pro∣phet

doth, when he saith, serue the Lord in feare, and reioyce to 〈◊〉〈◊〉 with reuerence; the words are as in the Apostle, cum timore tremore: but neither here, nor any where doth the Holy ••host exhort vnto that seruile, and doubting, and distrusting ••••re, as to stand in feare of our saluation. Yea but seeing the ••••rd of God doth no where speake namely and particularly 〈◊〉〈◊〉 or of any of vs, therefore by faith which is to be grounded on the word of God, we cannot assure our selues of our ••••••uation. Whereunto first we answer, that though the word God speake no where immediatly by name, and personally any of vs, yet what it saith to beleeuers generally, it saith to ••••ery beleeuer; and what to sinners generally, it saith to euery ••ner, and euery man is to conceiue it as particularly spoken himselfe, and to beleeue the same word preached by the ••inister of the Gospell, as if Christ himselfe did perso¦••ly speake vnto him. So that when as the word saith, ••ecept yee repent, yee shall perish,* 1.25 hee that beleeueth this ••rd, beleeueth also touching himselfe that except he repent shall perish; so when the word saith, that whosoeuer belee∣••••h in Christ shall not perish, but haue euerlasting life,* 1.26 as hence ••••ul said to the Iaylor, Beleeue thou in the Lord Iesus,* 1.27 and thou ••t be saued; so euery Minister of the Gospell may say to ••omas such a one, Iohn such a one, and Iames such a one &c, ••eeue thou in the Lord Iesus and thou shalt be saued, and ••ery beleeuer which beleeueth this word, may by faith ••ounded on the word particularly assure himselfe of his sal∣••ion, because he beleeueth, inasmuch as otherwise the word ••e not true, whosoeuer beleeueth shall be saued. Secondly, we ••e them whence their Priests, seeing the word doth no ••ere speake namely and particularly to any of them, haue ••horitie to remit the sinnes of their poenitentiaries? They ••••l tell vs, though vntruly as they practise it, that they haue of them particularly authoritie from Christ his word, where saith, whosoeuer sinnes yee remit they are remitted vnto them,* 1.28 ••d their poenitentiaries must beleeue it. Thus they will take ••••ue to themselues, though they will not giue vs leaue, from ••enerall to inferre a particular. But if their seduced ones ••st beleeue, that though their Priests be not there named,

yet thence they haue all of them particularly authoritie to f•••• giue sins, much more may euery man that beleeueth, though he be not named where Christ saith, whosoeuer beleeueth s•••• be saued, yet thence assure himselfe particularly by faith of 〈◊〉〈◊〉 saluation. Yet but seeing it is no article of the Creede, to be∣leeue a mans owne saluation, therefore no man is bound 〈◊〉〈◊〉 beleeue it. Whereunto we answer, that in professing the art••¦cles of our Creede, we professe the assured beleefe of our o•••••• saluation: for each man in his particular to professe and say, I belieue in God the Father, I belieue in Iesus Christ his Sonne, &c. is all one as to professe and say, I beleeue in God, that he is 〈◊〉〈◊〉 God, and my Father, and my strong saluation; I beleeue 〈◊〉〈◊〉 Iesus Christ, that he was borne vnto me, and died for my 〈◊〉〈◊〉 and rose againe for my iustification; I beleeue in the H•••• Ghost, that being sanctified by his worke, I shall be glori•••• with my Sauiour; and I beleeue the holy Catholike Church that I am a member of it, and that vnto me belongeth the forgiuenesse of my sinnes, the resurrection of my bodie, a•••• life euerlasting, without which particular application to 〈◊〉〈◊〉 selues, the Deuill may beleeue the articles of the Cree•••••• And albeit we doe not alwaies so infallibly beleeue our o•••• saluation as we doe assent vnto the articles of the Creede, 〈◊〉〈◊〉 as our faith is in degree lesse, or greater, so our apprehension of saluation is weaker, or stronger; yet in our weake appre¦hension of our saluation we truely beleeue it, and ought•• waies strongly and stedfastly to beleeue it, and to pray wi•••• the Apostles, that from weaknesse of faith, and slender assu∣rance,* 1.29 we may grow vnto strength of faith, and full assurance as the Apostles did. Yea but the greatest certaintie we •••••• haue of our saluation is onely the certainety of hope, not an•• certainety of faith; we may hope well of saluation doing o•••• duties, but we may not without great presumption assure ••••••∣selues by faith of it. Wherevnto we answer, 1. that howso∣euer hope as vulgarly men talke of hope, and as the Pap•••• speake of it, be alwaies ioyned with feare, and doubt, and 〈◊〉〈◊〉 vncertaine; yet the certainty of that Christian hope where•••• the scripture speaketh, and which nothing else but a const•••• and patient expectation of that which we beleeue shall be, 〈◊〉〈◊〉

a vndoubted and sure, as the certainety of faith, whereon it grounded, and whereof it is the proper effect;* 1.30 inasmuch as ••e scripture saith of it, that hope maketh not ashamed, which as Iustin noteth it should doe,* 1.31 if he that hopeth failed of his ••pe: and againe, that hope makes vs to reioyce, which it should ••t if it made vs not certaine and sure of that we hope for: ••••d againe, he calleth hope an ancre of the soule,* 1.32 both sure and ••••dfast; and giueth vnto it, confidence,* 1.33 and reioycing, and assu∣••••nce. 2. That doing our dutie can yeeld vs neither faith, ••r hope truely so called, because wee come so short of ••ing our dutie, that as Hierom saith, if we consider our owne ••erits, we must needs despaire; and so our hope is grounded, ••t vpon doing our dutie, but vpon faith, and it vpon the ••••omise of God in his word, whence both faith and hope are ••rtaine of that they beleeue, and hope for. 3. That it were ••eat and wicked presumption to hope for saluation by vertue our owne doings, but no other presumption then godly to sure our selues of our saluation by faith, inasmuch as this is ••e presumption of true faith, which presumeth not vpon our ••••ne workes, but vpon the grace of Christ, and vpon the ••••••omise of God made in his word. Let vs now looke a litle ••erer into the words; and the meaning of the words in this ••••ace of our Apostle is euident.

With feare and trembling] We are therefore to remember ••hat I haue already told you, that there is a double feare men∣••••oned in holy scriptures: the one a seruile and slauish feare, ••••ch as is in the children of disobedience, who feare not to ••••end and displease the most high God, but so feare the hor∣••r of that punishment which is due vnto their sinnes, that ••••ey carry with them euen an hell within their owne bosome. ••••ch a feare in the end breedeth despaire, and is alwaies so re∣••••gnant vnto loue, that in loue there is no such feare, but per∣••••ct loue casteth out such feare. There is another feare,* 1.34 which is godly, & a sonne-like feare, such as was in Iob, of whom it is ••id, that he was one that feared God, and eschewed euill;* 1.35 and such was in Cornelius, of whom it is said, that he feared God with •• his houshold, and that he gaue much almes to the people,* 1.36 & that ••aied continually. This is such a feare as wherewith the good

childe standeth in awe of his father, and feareth to displease him. For as the good and dutifull childe feareth his father albeit he doubteth not of his fathers loue towards him, nay as he doth the more feare to displease his father, the more cer∣tainely that he is perswaded of his fathers loue towards him: so the childe of God in whom this godly feare doth dwell, the more certainely he is perswaded of the loue of God towards him in Christ Iesus, the more he feareth him with this feare, the more he feareth to displease him; and therefore doth the more eschew that which is euill, and follow after that which is good and acceptable in his sight. And this is so farre vnlike vnto that seruile and slauish feare, that this feare is neuer seue∣red from loue, but the more we loue the more we feare to dis∣please him whom we loue, and the more we feare to displease him whom we loue, the more we loue him. Now it is not to be doubted but that the Apostle in this place speaketh of this godly feare, the other being such a feare as the Holy Ghost throughout the whole scriptures would haue vtterly abando∣ned in all the children of God. Yea but it is added with feare and trembling, which sheweth that the Apostle doth not speake of such a feare as hath with it ioyned assurance of loue, but of such a feare as is full of doubt; for trembling must needs argue doubtfulnes. See then I beseech you that place of the Prophet where they are both ioyned as here in the Apostle, Serue the Lord with feare,* 1.37 saith the Prophet, and reioyce in trem∣bling. Where by trembling cannot be meant any doubt or distrust: (for what reioycing can be in such trembling as ari∣seth of doubt or distrust?) but by trembling is meant a reue∣rence of his maiestie, in whose loue we are so to reioyce, as that withall we feare to displease him. And as there the Pro∣phet, so here our Apostle would haue vs to serue the Lord with feare, to exclude all carnall securitie, whereby we grow carelesse and negligent to doe that which is good; and with trembling, to exclude arrogant presumption, whereby we grow pharisaically proud of that good which we doe. The Apostle then when, he exhorteth vs to make an end of our owne saluation with feare and trembling, his meaning is this, that we should finish our course in doing such good workes

as God hath ordeined vs to walke in. But how? with feare and trembling, .i. with all humblenes and reuerence towards God, not doubting of his loue towards vs, but because we know he loueth vs, fearing to displease him, either by carnall securitie of doing any good at all, or by vaine presumption of our owne worthinesse for that good which we doe.

The lesson then which hence we are taught is, what ought to be the continuall conuersation of a Christian, and how we ought to walke in the whole course of our life. We ought to passe the time, euen the whole time of our dwelling here,* 1.38 as the Apostle speakes, in feare, euen in the reuerent feare of his most holy name, in whose fauour is life, and ioy for euermore. Be∣cause we know he loueth vs in his well beloued Sonne, we ought to be most loth any way to displease him, and as duti∣full children we ought to auoide and eschew euery thing that may offend his godly will. If I be a master,* 1.39 saith the Lord by his Prophet, where is my feare? Whence it is plaine that all that are his seruants ought to feare to despise his name, as the Priests there did, and to displease the most high. Now two motiues there are which may perswade vs vnto this reuerent and carefull walking in the whole course of our life, and feare to displease him. The one is this, his eyes alwaies behold vs, whatsoeuer wee doe is naked before him, hee knoweth the very thoughts of our hearts before wee doe conceiue them, and there is nothing hid from him. This surely should make vs watch euen ouer our thoughts, it should make vs carefull in all our waies that we doe not any thing whereby we may grieue his holy spirit. And if we kept this alwaies in re∣membrance, that whatsoeuer we doe God sees vs, it would stay oftentimes euen the best of vs from many things which we doe. For therefore it is that we fall into many noysome lusts, that we defile our selues with much filthinesse of the world, that by many sinnes we displease our God, because we thinke not of his presence and forget that he sees vs. Which of vs is there that in our Princes presence would not, feare to displease him? How much more ought we to feare to displease our God, in whose presence we are alwaies, and who behol∣deth whatsoeuer we doe? Euen the regard of his maiestie,

before whom we stand, should cause vs to walke before him with feare and trembling. The other motiue to perswade vs vnto a reuerent and carefull walking, as fearing to displease our God, is this, the quicke and eagle-sighted eyes of the wicked are euer prying and looking into all our waies, that they may haue some aduantage against vs, whereby they may take occasion to dishonor our God, and to speake ill both of vs, and of the Gospell which we professe. This also should make vs watchfull ouer all our waies, that thereby we do not offend and displease our God. Haue your conuersation honest, saith the Apostle,* 1.40 among the Gentiles, that they which speake euill of you, as of euill doers, may by your good workes which they shall see glorifie God in the day of the visitation. The Apostle saw that the Gentiles, among whom they liued, were ready to picke a quarrell at euery litle thing wherein they offended, thereby to dishonor God, and to discredit the Gospell. And therefore he exhorted them to looke vnto their conuersation, that therby God might be glorified amongst the Gentiles. And surely the Gentiles then were not more prying into the waies of Christians, then the wicked and vngodly of the earth now are into the waies of Gods children. For if they tread awry, if they through the malice of Sathan, or the infirmitie of the flesh, or the deceitfulnes of sin slip out of the right way, wherin they should walke, by and by the wicked haue it, and with open mouth they cry, these be our pure and holy men, these be our great professors of the Gospell, these be the men that would be counted the onely religious men. How carefull then ought we to be of our conuersation, euen in regard of the watchfull eye of the wicked, that we doe or say nothing, whereby they may take aduantage against vs, or occasion to dishonor God, or to speake ill of the Gospell? Whether there∣fore we regard the maiestie of our God, whose eyes alwaies behold vs; or the quicke eyes of the wicked which narrowly espy into our waies, we see that we ought to passe the time of our dwelling here in feare, and to make an end of our saluation with feare and trembling.

Ought we then thus to walke before the Lord with feare and trembling? Here then are two extremities, which are as

two cancres of the soule, to be looked vnto; the one, carnall securitie, thother vaine presumption. For such is Satans sub∣tiltie, that first he laboureth to make vs carelesse of doing that is good; and then if he cannot so deceiue vs, he taketh ano∣ther course, and laboureth to make vs proud of that good which we doe. But we ought to walke before the Lord with feare and trembling, therefore first we ought not to be care∣lesse of doing that is good, but still we ought to feare lest our Lord and Master come in an houre when we shall be found doing no good. It was the fault of those dispersed Iewes vnto whom Iames wrote, that they boasted too much of their reli∣gion, and were too brag of their faith, but were altogether carelesse of doing those good workes wherein God had or∣deined them to walke. And I wish it were not a fault in our daies, that men did now but too much content themselues with the names onely of faith, and religion, and were too carelesse of doing that which is good. But beloued, let vs know that if we beleeue in God we must walke before him in holinesse of life with feare and trembling. We must not be carelesse to doe good, but we must be carefull to shew forth good works, as the Apostle telleth vs. This feare wherein we must walke must expell all carelesnesse in walking.* 1.41 And as this feare wherein we must walke must expell all carelesnes in our walking, so must it likewise expell all vaine presumption and pride in our walking. It was the Pharisie you know that stept forth and said,* 1.42 O God I thanke thee that I am not as other men, extortioners, vniust, adulterers, or euen as this Publican: I fast twise in the weeke, I giue tithe of all that euer I possesse.* 1.43 And others there are as pharisaicall as this proud Pharisie was, who presume so much of the worth of their works, that they dare by the merits of them chalenge heauen vnto themselues. But if the person of the poore Publican better beseemeth vs, of whom it is said,* 1.44 that he did not so much as lift vp his eyes vnto hea∣uen, but smote his breast, saying, O God be mercifull to me a sinner. We must not be puft vp with the vaine opinion of the worth of our works how good soeuer they seeme to be, but we must runne on the race that is set before vs with feare and trem∣bling. As holinesse, so humblenesse and reuerence becom∣meth

the house of God, which wee are, if wee beleeue aright in the Sonne of God,* 1.45 and so liue as he hath commanded. A wise man feareth, and departeth from euill; but a foole rageth, and is carelesse, saith Salomon. Whereby he teacheth vs, that a re∣uerent feare of Gods Maiestie is a notable meanes to make a good man to auoid sinne. Passe the time therefore, I beseech you, of your dwelling here, in feare, and walke in those good workes which God hath ordained you to walke in, with feare and trembling, with feare (I say) and trembling, both in regard of the maiestie of God, whose eyes alwayes behold vs, lest you displease him; and in regard of the wicked, whose eyes are prying into whatsoeuer wee doe, that they may haue no aduantage against you. Grieue not the holy spirit, either by carnall securitie and carelesnesse to doe that good which yee should, or by vaine and proud presumption of the worth of that good which yee doe, but walke before the Lord as be∣commeth the Saints of God, with feare and trembling, fearing not to doe good, and trembling at the good which yee doe, lest either not doing that good which yee ought, or presuming of that good which yee doe, yee displease him who loueth you, and in whose loue is life and ioy for euermore. And let this be spoken touching the manner how wee ought to walke and to finish our course. Now followeth the reason why wee ought thus to walke.

For it is God which worketh, &c.] This is the reason why wee ought not simply to make an end of our owne saluation, but to make an end of our owne saluation with feare and trembling: with feare and trembling, why? For it is God which worketh, &c. Neither the will nor the deed in any thing well done is from our selues, that we should be puffed vp with any pride thereof, but from the Lord; and therefore when hee guides vs, wee should not be secure to follow. It is God (saith the Apostle) that worketh in you both the will: the will, how? not by helping the weaknesse of our will, as if being a little holpen by grace, it were in vs to will that is good; but by san∣ctifying our corrupt will, that whereas before it was wholly and only inclined vnto euill, now it loueth, and liketh, and followeth after that which is good: and the deed, how? by gi∣uing

grace to doe that good, to the desire whereof hee hath sanctified our will. It is then as if the Apostle should thus haue said: Walke in well-doing before the Lord, but with feare and trembling; why? for it is not in you either to will or to doe that is good, but it is God that first sanctifieth your wils, to desire the things that belong vnto your peace, to hun∣ger and thirst after righteousnesse, to acknowledge and la∣ment your sinnes, and the like, and afterwards giueth grace to beleeue and to liue according to God in Christ Iesus. Whence are many lessons for vs.

Here then first that doctrine of free will is vtterly ouer∣throwne. If wee will or doe any thing that is good, it is God that worketh in vs both the will and the deed. Whosoeuer there∣fore shall tell you, that wee haue power in our selues to will and to doe that which is good, and that wee need only to bee holpen, but not wholly assisted by grace, beleeue him not. For I aske what it is that is left vnto vs, when both the will to doe good, and the deed it selfe, are giuen vs of God? If it be God that worketh in vs both the will and desire to doe good, and likewise the grace of doing that which is good, then what is it that wee can challenge vnto our selues? If it had beene said, that God is the Alpha and Omega, the beginning and the end of euery good thing that wee doe, then happily some star∣ting-hole might haue beene found. But when it is said, that it is God that worketh in vs both to will and to do that which is good, out of doubt all power is taken from vs of doing any thing that is good. True it is, that Adam before his fall had free will to chuse the good, and to refuse the euill: but by his fall he lost that which in his creation he had, euen all free will vnto all the things of the spirit; so that till such time as hee bee regenerate by the spirit of God, he cannot at all by his owne power vnderstand, thinke, will, or doe any thing that is good, but is wholly and only carried to that which is euill, and can doe nothing else but sinne, lying bound in the chaines of sinne, not as a man fettered, which hath a desire to be loose, but of himselfe naturally willing and desirous so to lie. The naturall man (saith the Apostle) perceiueth not the things of the spirit of God, for they are foolishnesse vnto him:* 1.46 neither can he know

them, because they are spiritually discerned. Where the Apostle vnderstanding by the naturall man, the vnregenerate man, whose knowledge and vnderstanding the Lord ha••h not yet cleared and lightened by his holy spirit, plainly sheweth, that the vnregenerate man hath none vnderstanding at all in the wayes of God, and the things that belong vnto his peace, nei∣ther can haue till the Lord sanctifie him by his holy spirit, changing his corrupt will, and working in him both the will and the deed. Many Scriptures might be brought for the en∣larging and further proofe of this point: but by that which hath beene spoken yee see what the truth is in the point, namely that it is not in our owne power at all to will or doe that which is good, but that it is God which worketh in vs both the will and the deed, so that the thing which wee doe is no further good, than it is wholly guided and directed by the spirit of God. Take heed therefore and beware of such as tell you otherwise than as yee haue now heard and learned, that yee be not deceiued by them.

Secondly, hence wee are taught whence all our sufficiencie and all our strength to walke in the wayes of God is, euen ••rom God, who is the alone author of all goodnesse, and the giuer of all blessings. What hast thou (saith the Apostle) that thou hast not receiued? To prepare our hearts vnto that which is good,* 1.47 this is from the Lord, for he prepareth the heart. To thinke a good thought, this is from the Lord, for wee are not sufficient of our selues to thinke any thing as of our selues, but all our sufficiencie is of God. To will and desire that which is good, and to doe that which is good, is likewise from the Lord, for it is God that worketh in vs both the will and the deed. So true is that of our Sauiour,* 1.48 Without mee yee can doe nothing. Where the meaning is not only that wee are so weake that we are not able of our selues to doe any thing that is good, vnlesse we be assisted by grace; but that wee are no more able than the branch that is pluckt from the tree is able to bring forth fruit. The summe of this point is, that the fruits of the spirit in vs are altogether from the spirit, euen as the fruits of the flesh are altogether from the flesh. Doest thou then at any time feele any good motions of the spirit within thee, any desire to

flie that which is euill, and to doe the thing that is good? Is thine heart enlarged to runne the way of Gods commande∣ments, and to glorifie thy Father which is in heauen? Are the bowels of thy compassion opened towards thy poore bre∣thren, to releeue the necessities of Gods Saints? It is God that worketh in thee all these, and whatsoeuer is like vnto these; and they are so many testimonies vnto thee of Gods holy spi∣rit dwelling within thee. Acknowledge therefore Gods mercy towards thee, who when thou wast in thy bloud, said vnto thee,* 1.49 thou shalt liue; that is, who when thou wast dead in sinnes and trespasses, and hadst no will to be raised from the dead sleepe of sinne whereinto thou wast fallen, hath quickned thee by his spirit, and of vnwilling made thee willing to doe those things that are good and acceptable in Gods sight. Glorie not in any good thing that thou hast, as though thou hadst not receiued it. For when thou wast as vnable to will or to doe any thing that is good, as the dead man is vnable to exercise any function of life, then did hee circumcise the foreskinne of thine heart, and did not onely worke in thee a power to will and to doe the thing that is good, but gaue thee also grace both to will and to doe the thing that is good. Glorie therefore in thy God, let thy soule reioyce in him, and let his praises be euer in thy mouth. He it is that filleth thy heart with good desires, and hee it is that directeth thy steps in the way wherein thou shouldest walke, and which leadeth vnto life. And why doth he shew such mercy on vs? Euen of his good pleasure.

Euen of his good pleasure.] Wee haue heard that it is God that worketh in vs both to will and to doe that which is good. And why doth he so? That God may be all in all, and all the glory of out saluation may be wholly his. The Apostle telleth vs, that this he doth euen of good pleasure: it so pleaseth him, and howsoeuer the cause or this his pleasure be hidden from vs, yet it is good, and iust, hee doth it euen of his good plea∣sure. Here then wee haue the first and furthest cause euen of the whole mysterie of our saluation. Hee hath predestinated and chosen vs vnto eternall life through Iesus Christ,* 1.50 before the foundation of the world. And why? The Apostle telleth vs he did it according to the good pleasure of his will.* 1.51 He hath opened

vnto vs the mysterie of his will. And why? This also he did ac∣cording to his good pleasure. He hath made vs accepted in his belo∣ued,* 1.52 by whom wee haue redemption through his bloud. And why? This also is according to his rich grace. He hath wrought in vs both to will and to doe the things that belong vnto our peace. And why? Euen of his good pleasure. Wilt thou then know why God hath chosen thee, and refused him; why hee hath made thee a vessell of honour, and him a vessell of dishonour; why he hath taken away the hardnesse of thy heart, and suffe¦reth him still to walke in the hardnesse of his owne heart; why he hath sanctified thy will, and left him in the frowardnesse of his owne will? Hee hath not done these things for any good thing which hee saw in thee, or for any goodnesse which hee foresaw would be in thee, not for thy birth, wealth, sex, or condition, but euen of his good pleasure: for looke into the whole booke of God, still thou shalt finde that the last and great cause of all our good is his grace, his mercy, his loue, his purpose, his will, the purpose of his will, his good plea∣sure, the good pleasure of his will. And when thou commest hither, here thou must stay thy selfe, and crie with the Apostle, O the depth of the riches both of the wisdome and knowledge of God, &c.* 1.53 If it be the potters pleasure to make of the same lumpe of clay one vessell to honour, and another to dishonour, who shall question further with him, when this answer is once gi∣uen. It was his pleasure, euen the good pleasure of his will?

Is there then nothing in vs to moue him, but is it euen of his good pleasure that he saueth vs, and that he doth so great things for vs? O what great thankfulnesse, what dutifulnesse, what obedience ought this to stirre vs vp vnto? The greater that the gift is, and the freer that it is, the more it ought to stirre vs vp vnto these duties. Now what greater gift than our saluation, and all the meanes thereunto? And how could this gift be more free, than to haue it giuen vs euen of his good pleasure, without respect of any thing that was or might be in vs? Let vs then with all thankfulnesse yeeld all obedience vn∣to this so mercifull a God, who hath done so great things for vs, euen because his good pleasure was such. Hee hath giuen vs all: let him haue the glory of all. Neither can we attribute

too much vnto him, neither can wee detract too much from our selues. Whatsoeuer good thought, whatsoeuer good de∣sire, whatsoeuer good deed is in vs, he of his good pleasure hath wrought it in vs, and he is to be glorified in it, and for it. Other fountaine of our good there is none, and therefore all the praise, and honour, and glory thereof, is due vnto him alone.

Notes

• * 1.1

  Rhem. in loc.
• * 1.2

  Iob. 19 25.26.27.
• * 1.3

  Rom. 8.38.
• * 1.4

  2 Tim. 4.8.
• * 1.5

  Rom. 4.19.20.21.
• * 1.6

  Heb. 11.1. Coloss. 2.5.
• * 1.7

  Rom. 4.21. Iam. 1.6.
• * 1.8

  Heb. 6.19.10.22.23.
• * 1.9

  Pro. 20.9.
• * 1.10

  Lib. 3. de Iustif. c. 4.
• * 1.11

  Gal. 3.22.
• * 1.12

  Act. 15.9. 1 Ioh. 1.7.
• * 1.13

  Eccles. 9.1.
• * 1.14

  1 Cor. 4.4.
• * 1.15

  Rom. 8.33.
• * 1.16

  Phil. 2.12.
• * 1.17

  Pro. 28.14.
• * 1.18

  Rom. 11 20 1 Pet. 1.17
• * 1.19

  1 Ioh. 4.18. 2 Co. 7.11. Pro. 28.14.
• * 1.20

  Esay 41.10.43.1.
• * 1.21

  Mat. 8.26.
• * 1.22

  Psal. 2.11.
• * 1.23

  Luk. 12.5.
• * 1.24

  1 Pet. 2.17. Apoc. 14.7.
• * 1.25

  Luc. 13.3.
• * 1.26

  Joh 3.15.
• * 1.27

  Act. 16.31.
• * 1.28

  Joh. 20.23.
• * 1.29

  Luc. 17.5.
• * 1.30

  Rom. 5.5.
• * 1.31

  in Ps. 36. Rom. 5.2.
• * 1.32

  Heb. 6.19.
• * 1.33

  3.6.
• * 1.34

  1 Ioh 4.18.
• * 1.35

  Job 1.1.
• * 1.36

  Act. 10.2.
• * 1.37

  Psal. 2.11.
• * 1.38

  1 Pet. 1.17.
• * 1.39

  Mal. 1.6.
• * 1.40

  1 Pet. 2.12.
• * 1.41

  Tit. 3.8.
• * 1.42

  Luc. 18.11.
• * 1.43

  12.
• * 1.44

  13.
• * 1.45

  Pro. 14.16.
• * 1.46

  1 Cor. 2.14.
• * 1.47

  Psal. 10.17 2 Cor. 3.5.
• * 1.48

  Ioh. 15.5.
• * 1.49

  Ezek. 16.6.
• * 1.50

  Eph. 1.4.
• * 1.51

  5.
• * 1.52

  Eph. 19.6.7.
• * 1.53

  Rom. 11.31.