The Christian Work - —Phil. 2:12.
example: There being nothing observed in A, we begin with B, where first thou seest, Christians must be blameless, p. 92; that is, part the second, page 92 of the second part; then how Saint Paul was blameless, when he was without the law, p. 1, p. 67, 68; that is, part the first, page 67, 68 of the first part.†
THE CHRISTIAN WORK
Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your salvation with fear and trembling.—PHIL. 2:12.
THE first word, 'wherefore,' carries our minds back to things formerly delivered. Before, the apostle had taught them out of the example of Christ that they should not mind their own things: 'He went about doing good,' and humbled himself. Now when God is humble, how shall any man be proud? Having therefore such an example as Christ, without all exception, as he hath done do you, be obedient, &c. In the words consider, First, The duty, 'work.'
Secondly, Directions to the right manner of performing this duty.
Thirdly, The motives to this duty.
The manner of performance of this work: First, it must be in sincerity; secondly, in obedience; thirdly, it must be earnestly and thoroughly; fourthly, it must be constant; fifthly, it must be ever tending to assure to us our salvation; sixthly, it must be in fear, or holy jealousy. The motives to this duty: First, Christ, he was obedient, follow him; secondly, 'my beloved,' that is, as you shew or deserve my care of you and diligence to do you good, obey; thirdly, you have done it heretofore: it is no new thing I require; it is not impossible; you have done it already; fourthly, if you do, it shall not be in vain. It tends to the assurance of salvation here, and to the accomplishment thereof hereafter, therefore 'work.'
1. 'Work.' The estate of a Christian is a working estate, not idle.
Christianity is not a verbal profession, nor speculative. 'If ye know these things, blessed are ye if ye do them,' saith Christ, John 13:17,
Observe, he placeth the word 'blessed' in the midst, to unite those two which the world so ordinarily divides. I mean knowledge and practice. If words would go for excellent payment, many there are that would be admirable Christians; but we must know that a Christian's estate is accomplished by works; and that not only outwardly but inwardly, and by all manner of works: works of preparation; works of propriety;* and these inward, or outward and all, is in our general or particular calling.
Works of preparation are those that prepare men to believe; as hearing, reading, meditating; for these make not a Christian, but by these a Christian is prepared to be wrought on by God's Spirit. In these a Christian must be still working, and from these he ought to proceed to works of propriety: as belief in God, hope more strongly; love more ardently; pray fervently; do works of charity cheerfully— the three first duties being inward, the two last outward. And these concern our general callings as we are Christians, and then in our
particular callings, to love, to reverence one another; seek the good of others, and to be bountiful to others. A Christian he must work in all these.
Use. The use of all this is, to cause in us a right conceit of religion.
Many are good talkers, use fair words, are excellent in discourse; and these pass for current Christians. Nay, many there are that come not to this degree of speaking well. No; cannot endure to hear others speak well, but endeavour to turn their speech to other matters. Yet these go for good Christians, and think they shall be saved as well as the best, when, alas! they never came one step to salvation. Thus for the work. Now, 2. To the manner. He said before, 'As you have heretofore obeyed, even so work now,' shewing the first thing:
(1.) That all our works must be done in obedience. Whatsoever we do, it must be done in obedience to God. Many are damned for misdoing their good works, because they did them not in obedience to God. To this end it is expedient, First, That we should know what God's will is: Rom. 12:2, 'That you may prove what is that good, that acceptable and perfect will of God,' saith the apostle; and in the Ephesians 5:10, 'Proving what is acceptable to the Lord.' And therefore an ignorant man is a rebellious man. When he knows not God's will, how can he do his will?
Secondly, This obedience must be to all God's laws, for partial obedience is no obedience. For he is a lord, and not a servant, that will cull and pick out his obedience. 'Then shall I not be confounded,' saith David, 'when I have respect to all thy commandments,' Ps.
119:6. It is the devil's sophistry to put men in heart with the consideration of some few good duties that they have done; when,
alas! if a fowl or bird be catched by one wing or leg, it is as sure as if a man had her whole body in his hand. The devil hath a man as sure in one sin unrepented as in many; and therefore the apostle limits not this obedience, but lays it down indefinitely.
(2.) The second thing in the manner is, that this working must be in sincerity. 'Whether I am present to see you or not, obey God: he sees you.' A Christian must do all things sincerely, as in the presence of God. The Pharisees did many good works, but it was to be seen of men. Therefore Christ saith, 'they have their reward already,' Mat.
6:2. I will pay them no wages; they did it not to please me. Many are this way faulty. They do nothing but for applause: pray in public for fashion sake, never in private; whenas Christ saith, 'Enter into thy chamber, and when thou hast shut the door, pray to thy Father in secret,' Mat. 6:6. Many can talk well and discourse well; but for inward graces they never look nor regard: and it is this that upholds many Christians. They see religion is respected of those of whom they desire to be had in some esteem, but God sees thy hypocrisy, and thou hast thy reward.
Joash was a good king so long as Jehoiada lived.* Many seem to be good, so long as those in. authority are good; but if they die once, all good goes away with them. But a good Christian is ever good; and in all places, occasions, companies, he will be like himself. Thus much of the second thing in the manner. Now for the third.
(3.) He says, 'Work out.' The word signifies, with toil to labour. So in the 6th of St John's gospel, 'Labour not for the meat that perisheth.'
It is a good saying, no perfunctory thing can please God. To this end as Seneca says (a), of performing of duties natural; so in religious duties there is required, first, a right judgment of the nature of the things we do; secondly, an affection to do it; and thirdly, that
affection must be proportionable to the worth of the things we do, else what do we; yea, as good not do it at all. And therefore the Scripture to every part of God's worship adds words of intention:
'Take heed how you hear,' Mark 4:24; 'so run,' 1 Cor. 9:24; 'pray fervently in spirit,' Rom. 12:11; 'give cheerfully,' 2 Cor. 9:7; 'repent throughly,' Acts 17:30. So that our affection must be proportionable to the thing we are about, serious in good. A thorough serious prayer is worth a thousand perfunctory; and one doctrine well digested and applied, worth all the rest, be they never so many, if they be done slightly; and the rather are we to look to this duty, for that the devil is busy in such duties to withdraw thy mind, and to steal away the seed sown. The poor husbandman lost three parts of his seed. Many feel such flashes of comfort while they hear the word, as they could wish they might be dissolved at that present; but being gone, pleasures, profits, and such like, take away and choke the seed sown. Many there are that will play or recreate themselves with all their might; but when they come to pray, instead of all their sinful life, think the saying of 'Lord, have mercy upon me,' or 'I am a sinner,' or such like, make even all accounts between God and their consciences. Those that are and will be Christians indeed, they see what they ought to do, and how they are to perform duties. They shall find themselves to be no losers, but gainers at the end; for by performing of things in this manner they shall strengthen the assurance of their salvation to themselves more and more. For God punisheth such slighting of duties justly, with slight assurance, and with many doubtings of salvation and of their secure estate. Well, the next thing to be considered in the manner of working is;—
(4.) Fourthly, It must be constant, not like the morning dew, or Lot's wife that looked back. For religion is a living and trade. It must be maintained with continuance in labour, and working in a constant course of goodness 'all the days of our life,' saith Zacharias' song,
Luke 1:75. 'Father,' saith Christ, 'I have finished the work thou gavest me,' John 17:4. He never left till all was finished. 'It is finished,' saith
Christ on the cross, John 19:30; and the apostle, 'I have fought a good fight, I have finished my course,' 2 Tim. 4:7, and then he speaks of 'a crown of righteousness,' 2 Tim. 4:8. The want of this makes many die in extreme grief. They wish they had done such and such things, when it is too late. To this end we must come with a resolution not to be scared from performance of duties, and therefore to furnish ourselves with patience. For we must meet with many discouragements from without and within. Brethren, saith the apostle, 'you have need of patience,' Heb. 10:36. For 'you shall reap if you faint not,' Gal. 6:9. And then consider that all promises of a crown are made to such as are sincere. 'To him that overcometh,' saith John, 'I will give,' &c., Rev. 3:21. 'He that endures to the end shall be saved,' saith Christ, Mat. 10:22. Many decay in their first love, and God justly suffers them to fall into many gross sins, and he vomits up such as are grown cold.
(5.) The fifth thing in the manner is, that it must tend to salvation.
We must go on in a constant course of goodness till we come, and that we may come, to the end of our faith. Let this end, viz., salvation, make you work in the duties of grace. For salvation is begun here; and the state of grace here is called salvation, even as well as the state hereafter.
The doctrine is, that all which we do here ought to tend to the assurance of salvation.
We say in nature that all conclusions are to be reduced to their principles. So is Christianity. All is to be referred to our salvation as to a main principle; those things that tend directly to salvation to be done in the first place, and most especially. And then other works,
they must tend the same way, for all works that are good, do either express holiness, or increase it in us; and thereby they increase our own salvation, as in our ordinary callings, if we perform them in obedience to God constantly, it expresses the gifts and graces of God's Spirit in us. Do we sanctify them by prayer? Do we refer all the good to the good of those amongst whom we live, especially to the good of the faithful? This strengthens the assurance of our salvation, and tells us that God's Spirit is in us. The poorest servant in his drudgery, he serves God if he does it as in the presence of God, Col.
3:24. The poor woman, in bearing and bringing up of children, shall be saved; that is, notwithstanding that sentence, 'that in sorrow and pains she should conceive,' yet her salvation, is no whit hindered thereby, but rather furthered. So that it is grace that elevates earthly works, and makes them heavenly.
But take this caution withal, that we more highly esteem our Christian calling than our ordinary vocations and duties; and to that end we ought to redeem some time from our ordinary callings to meditate, and to examine ourselves, and to pray. And this to be done daily, for Christ saith, 'Labour not for the meat that perisheth,' in comparison of that meat which lasteth for ever. Especially on that day which God hath chosen to his own use, I mean the 'Lord's day.'
Mingle not thine own callings with holy duties on such days, unless it be in case of mercy, and that also of great necessity. God made this day for his own glory, and for our good, knowing how earthlyminded else we would be, unless some time were allotted wholly to vindicate our minds from these earthly things. Take heed, therefore, how we be bold* on this day especially.
'Your own.' Here is contained another direction in this Christian work. In our works and doings we must begin with ourselves, contrary to the custom of many, who are in their own duties
negligent, but lord-like in overseeing of other men's works. We are to know, true zeal and practice begins at home.
'Work out your own.' Whatsoever others do, look you to yourselves.
So did Joshua: 'Let the people do what they will, I and my house will serve the Lord,' Josh. 24:15. So that a Christian ought to resolve with himself concerning his own carriage; he that is wise is wise for himself. Better it is that you alone should work out your own salvation, than go to hell with others for company.
'Your own.' Every one hath a cup that he in particular must taste of, and every one a particular work to do. Though all go one way that are saved, yet some go by more sufferings than others. Some hath harder tasks set them to perform than others. Some must live in some callings, and therein 'work out their own salvation,' others in others.
Eph. 2:10, 'Every one is created to good works which God prepares for him.'
For the sixth direction, contained in 'fear,' &c., the time is too short to speak of; and therefore I come, 3. To the motives.
(1.) The first is taken from the example of Christ, comprehended in the word 'Wherefore.' Christ, he did as he would have us to do; he did all in obedience to God; he came to do his will; he was sincere, cared not for the world. What he did, he did thoroughly; he healed all; did all good; did all things well; and he finished his course. Now we must imitate Christ in all these; never give over till we may say with comfort at our deaths, 'All is finished.' This must needs move us, if we consider what an honour it is for us to be like him and to follow him; and then it will be gainful to us. He got honour by it—was exalted; so shall we therefore be like him. And then he is a pattern
without all exception. We cannot offend so long as we propound him for our example. It is a foolish opinion therefore that men may be too religious. Can any go beyond Christ, nay, or come near him?
(2.) The second motive is taken from the apostle's love, 'my beloved.'
Shew that you will answer my care and love to you. Whence observe, That it ought to be a motive to Christians to take good courses, that they may thereby comfort those that have care of their good. The apostle, Heb. 13:17, bids the Hebrews, 'that they obey them that are their guides.' Why? 'That they may give account with joy, and not with grief, for it is unprofitable for them.' But to leave this personal manner of speech. Christians ought to seek good courses, to give content to the souls of those Christians with whom they live; for they make it a matter of joy to see one grow in religious behaviour, and contrarily are grieved when they see it decay in any.
(3.) The third motive is drawn from the possibility of it; as if he should have said, You have already begun; you know what it is I require; it is no new thing, nor is it impossible; do but work out that which you have begun. He that hath set one step into religion is half way. It was a great commendation in the church of Thyatira, that their last works were more than the first, Rev. 2:19. We should labour to grow on still, from one degree to another, even as the sun
'shines more and more to the perfect day,' Prov. 4:18; and therefore it is a Christian course to compare ourselves with ourselves daily, and if we find a decay in ourselves, rest not contented till thou findest thyself amended. We pity men when they decay in outward things; but of all decays, the decay of goodness is the most lamentable; and therefore as you have obeyed, so obey still.
'Now much more in my absence.' These words I take not to be so meant, as if the apostle had spoken of what they already had done,
but rather what he would have them to do, as if he should have said, 'I know now that I am absent, you shall want no allurements nor temptations to draw you away; and I know now I am gone grievous wolves shall enter in, not sparing the flock,' as it is in Acts 20:29,
'therefore now be much more careful, and watch.' Hence therefore observe, the want of means that formerly men had is no sufficient plea to excuse decay in grace in any man. 'Redeem the time.' Why?
Not because goodness increases amongst all sorts, but 'because the days are evil,' Eph. 5:16. The world would have reasoned clean contrary. Because the days are evil, be thou also evil, follow the fashion. Religion teaches us to reason otherwise. Because you have not the helps you formerly enjoyed, double your diligence; God will graciously supply you. If you be not wanting to yourselves, he will never depart from you though I am gone. He was a sanctuary to the Jews in Babylon when they wanted the sanctuary; and yet then were they in greatest glory. And it is remarkable, men have been still most glorious for religion in want of outward means.
(4.) The fourth motive is laid down in the end. It is to our salvation; which as it carries the form of a direction, so as it is an end it hath a power to move us to it. Considering we are not yet perfect, go on till you come to perfection. It is an encouragement to us to begin, and when we have begun, it doth encourage us to go on forward. See this in Titus 2:11: 'The grace of God teacheth us to deny ungodliness and worldly lusts, and to live soberly,' &c., and encourageth us on, looking for the glorious appearing of Christ. We are sons; shall we be rebellious? We look for salvation; shall we not then work it out? Yes.
Moses chose rather to suffer afflictions with the children of God than to enjoy the pleasures of sin for a season. Why? 'He had respect to the recompence of reward,' Heb. 11:26. We have an evidence here
[that] we shall be saved hereafter; and this makes us strive to ascertain it more and more to us. And indeed, he that carries his
salvation in his eye, needs no better encouragement. What made them, in Heb. 11:38, to wander about and to forsake all? They looked for another city, whose builder was God. Thus it is in ordinary affairs. What seasons war but the hope of peace? the troubles and the tempests on the sea, but the hope of the haven? the labour and cost in sowing, but the expectation of harvest? Shall not we much more endure a little labour here, for endless happiness assured to us hereafter? This is much forgotten. What makes persons so dull in good duties? They either know not, or forget this reward; for he that sets his mind on it cannot be cold or dull. But here's the pity! Men labour, sweat, take pains and travail, spare no cost; and all this to go to hell, to heap up wrath against the day of wrath. The devil has more servants in his barren and fruitless service than God gets with all his promises and good things that he liberally gives. Besides, I add one or two directions more.
First, Labour to get a platform of wholesome words. If we would work, we must have an idea of the thing we work in our head. We must labour to get a form of practice and doctrine out of the word of God, and to carry it still about with us.
Then cast thyself into that mould thou hast thus framed, Rom. 6:17.
Be moulded in that form of doctrine; believe what he will have us to believe; love that which he will have us to love. And having this frame in thy mind, in what estate soever thou art, whether single or married, governing or governed, thou shalt have still with thee a platform of duties, fitting for the carriage of thyself; and there will be no duty thou hearest taught but thou will be able to draw it to thine own practice. The want of this makes most men unfruitful, heaping up thereby damnation unto themselves.
Lastly, Observe the good motions of God's Spirit in thee; further them to the most advantage; turn them to present practice; lose nor delay them not; for the devil will steal thee away from them.
Now when we come to another part of the manner of a Christian's work, it must be done 'in fear and trembling,' Not to stand on the divers kinds of fear; in general, it is an affection planted by God in our natures, whereby we, foreseeing dangers which may hinder our being or wellbeing, are afraid of them. This is incident to our natures, and it was also in Christ. And were it not for this, men would be prodigal of their lives, and would rush into desperate dangers. There is a carnal fear, as when we fear the creatures of whom we are lords; and this proceeds from a carnal distrust in God. But in this place is meant a spiritual fear, which may be branched into three divers kinds. First, a fear of reverence, which is a fear mixed with love; when we fear one or stand in awe of him for his greatness, yet love him for his goodness to us; and thus a Christian fears God. Secondly, hence proceeds the second kind of fear, which is a fear of watchfulness; and thirdly, a fear of jealousy, lest we should offend against God; and this arises from the consideration of our weakness and the falseness of our hearts. So that he here saying, 'Work out your salvation with fear,' bids them that they proceed on in their course with reverence, watchfulness, and jealousy. As for the word
'trembling,' it is none other but an effect or symptom of the passion of fear, arising from excess of fear in regard of fearful objects. For then the spirits retiring in to comfort the heart, leave the outward parts destitute, so as they tremble. And on the contrary, in objects of delight and comfort, they come outward, to the outmost parts as it were, to meet with such pleasing objects as are presented to the sense. It being thus in nature, it is also in us spiritually; for we beholding the majesty and power of God, and considering our own baseness and infirmities, are drawn to a kind of fear, which, if it be
somewhat more than ordinary, it produces a spiritual trembling.
Having thus opened the words, we will come to some doctrine; and first, in general observe, Doct. God requires all duties that are done to him to be done with affection. The careless Christian thinks the deed done to be sufficient to please God. No; verily he requires work, but it must be done with affection. The affection must first be obedient, and then the outward man. 'Thou shalt love the Lord thy God with all thy heart, soul, and strength, and thy neighbour as thyself,' Lev. 19:18. 'My son, give me thy heart,' saith Solomon, Prov. 23:26. I might infer this doctrine to shew how many are faulty this way, but I come to this particular affection of fear. All things that are done must be done in the fear of God; and this must we do before our calling and after our calling: before our calling to work ourselves into our salvation, and in our calling to work out our own salvation. Before our conversion fear is necessary for us. God uses it to bring us to Christ. Legal fear is always or most commonly before evangelical. It is as the needle that draws faith after it as the thread. Such is God's goodness to us, that lest we should fall into hell ere we are aware, he hath left us objects of terror and threatening judgments, to keep us from hell; and all to provoke fear in us that we may be saved. There is a spirit of bondage before the spirit of adoption: Rom. 8:15, 'Ye have not received the spirit of bondage again to fear, but you have received the Spirit of adoption,' implying that once they had received the spirit of bondage. For verily, first men see their miserable estate by nature, and this convincing their consciences, comes to stir up fear in them, which drives them to the rock of salvation, Christ Jesus. I speak this the rather, for that it is evident many never yet came to this spirit of fear.
They live in a course of known gross sins, between whom and damnation is but a step. They know they are abominable sinners, yet fear not hell. How can men think well of such? They never yet came
to the spirit of bondage to fear. Tell them of hell, they tush at it scornfully, being herein more brutish than an ass. Lay burdens on him, he will bear them patiently; but press him never so much to go into the fire, you cannot make him come near to it; whenas wicked men, they cannot be kept from running into hell with all violence.
They are worse than the devil, James 2:19. They neither tremble nor believe, but live contemptuously and presumptuously in their courses. Well, let such look to it. What they do now they shall do it hereafter, when there will be no comfort left for them, though they seek it with tears.
Thus have I shewn that before conversion fear is necessary. I add, moreover, that men after conversion, believers, they ought to have fear of reverence; wherein we will speak somewhat of fear in general; then of the manner of it; and lastly, of the motives thereto. For the fear that here is spoken of observe that,
First, It must be general at all times, in all actions. Job said, 'I feared all my works,' Job 3:25, and indeed in this estate we must continually fear till we be in heaven. And as it belongs to all works and times, so to all Christians, nay, and to them most of all, for that the devil is set against you. And your actions, if they be ill, are the most scandalous; and by them is God most of all dishonoured. And therefore the more grace a man hath he will fear the more. Even as a rich man, the more riches he hath the more care he taketh, lest they should be stolen from him.
Secondly, This fear must be serious. It must work a kind of trembling, by reason of the dangers that we meet withal, which are like to be many and great.
Thirdly, This fear must be total, in the whole man. For that the image of God is in the body, even as in the soul, and as in other affections a
proud man is known by his proud eye and careless carriage, even so the countenance will be wray whether the heart be humble, loving, careful, and the like. It is an idle speech that many have, they will say their heart is good. Let such know, where grace is, it works a change, and that thoroughly in body and soul. David therefore joins prostration with calling on the Lord: Ps. 95:6, 'Let us fall down;' and in other places, casting up of the eye, and extending of the hands.*
Means to this duty; observe, [1.] First, We must consider God's love to us. It is the first and main thing in reverence. This will breed fearfulness in us; for the more assured we are, the more fearful will we be of offending.
[2.] Secondly, Set before your eyes the other attributes of God, as his justice. What though it be true, he revenges not the sin of his children, so as it were better for him that he had not offended, for he will not suffer sin to dwell in his children.
[3.] Thirdly, Add the examples of those that have felt his justice, especially of the best servants of God. Moses, for a few words, never entered the land of promise. David, for a proud conceit in numbering the people, lost seventy thousand men of the pestilence. The Corinthians, for unworthy receiving of the Lord's supper, many of them died. And if it be thus with his dearest children, have not we cause to fear? Yes, assuredly. God will be honoured in all those that come near him.
Obj. It will be said that there are no examples of late of God's justice in this kind, as to strike with sudden death.
Ans. I answer, true. But God strikes with hardness of heart, which is far more worse. And God doth strike men with temporal judgments,
although they think not of it, even for those sins they think not of.
And if it were not thus, let such men know there is a judgment to come, and that God is the same God now that he was ever, a powerful, just, and all-seeing God. And it will make them, if they belong to God, to set themselves in the presence of God even in their most secret closets. This is, notwithstanding, forgotten everywhere.
And many sins are committed which sinners would be loath that a child should see, yet are they not afraid of God, that sees them and sets them down in a book. Well then, a Christian after conversion ought to fear with a fear of reverence.
It follows, in the second and third place, a Christian must have a fear of jealousy and watchfulness, and thus 'work out his salvation.' For by this means we keep ourselves from displeasing God, it being a carefulness wrought in us by the Spirit of God, causing us to take heed how we offend God in any thing. For a Christian, knowing the falseness of his own heart, is jealous thereof, there being a spiritual marriage between Christ and us, lest it should offend. And this is the ground of this spirit of jealousy, and therefore none deceives another, but he also deceives himself; for his corrupt heart is as a traitor in his own bosom. Another ground is Satan, that ever joins with our corruptions; for so long as there is a false heart there will be a fawning devil. Now this should make us to examine ourselves, and to fear our hearts, and to 'try our thoughts,' Ps. 139:23, before they come out into word or action.* For sin is like Elijah his cloud, at the first small, but afterward covers the whole heaven. See it in David.
One eye-glance! What a world of sins followed. And therefore we must take heed of beginnings. And then look that thou drawest not the guilt of other men's sins on thyself. Take heed of 'scandal.'† See how Jeroboam is branded; ever mention being made of him,
'Jeroboam that made Israel to sin,' 1 Kings 14:16. Then again, labour to set thy corruptions in thine eye continually, and to stir up our