TO THE RIGHT HONOURABLE SIR MAURICE ABBOT KNIGHT, NOW LORD MAYOR OF THE HONOURABLE CITY OF LONDON.* RIGHT HONOURABLE-My respects unto you, being your honour's engaged many ways, have put me upon a design or project for you; the God of heaven graciously prosper it in my hand! The tenor of it is briefly this: to increase your honour, and to ease the burden of that laborious government which now lieth upon your shoulder. To mention your name before the glorious labour of so great and worthy an agent in the factorage of heaven as the author of this piece was, and to make you a protector of them, cannot, I conceive, in sober interpretation but be conceived to add honour unto him that hath, and cause him to have more abundantly. Blessed is the wing that is spread over any of the things of Jesus Christ, to shelter them. Again, to put into your hand, and from your hand into your heart, the remembrance of that God that will gloriously recompense your faithfulness in that great trust committed to you, cannot but (by the blessing of him to whom blessings belongeth) be a cordial means to strengthen your heart in the pang of government, and cause you to travail and bring forth with more ease. There is no labour, nor travail, nor sorrow, nor difficulty, nor danger, nor death, that hath any evil or bitterness in it when heaven is before us, and the truth and faithfulness of the living God embracing us. If I have miscarried in point of good manners or otherwise in this dedication, your honour shall do but justice to charge your own courtesy and respects always shewed unto me (at least in part) with the blame of it. Had not there been the tempter, doubtless in this case I had not been the transgressor. The God of peace prosper the government of this great city in your hand, and make it a glorious rise and advantage unto you of your greater glory in the heavens. And your Honour may assure yourself that so it shall come to pass, unless that God that heareth prayer shall reject the prayer of, Your honour to command in the Lord, J. G.t • Sir Maurice Abbot was the fifth son of Sir Maurice Abbot of Guildford, Surrey, grandfather of Abbot of Farnham. His more famous brothers were George, Archbishop of Canterbury, and Robert, Master of Baliol College, Oxford, and subsequently Bishop of Salisbury. Sir Maurice was Lord Mayor of London 1639, Drapers' Company; Sheriff, 1627. Family epitaphs still remain on a plate of brass on the south wall of the church of Guildford. Cf. Manning and Bray's History of Surrey, sub oce; also Guildhall MSS.-G. These initials here, and at close of the Epistle to the Reader, in all probability represent John Goodwin, the renowned champion of Arminianism. It were superfluous to annotate such a name. He died, it is believed, in 1665. Cf. Jackson's 'Life,' one vol. 8vo, 1822.-G. TO THE READER. GOOD READER, to discourse the worth or commendations of the author (especially the pens of others having done sacrifice unto him in that kind), I judge it but an impertinency, and make no question, but that if I should exchange thoughts or judgments with thee herein, I should have but mine own again. The book itself, judiciously interpreted, is a volume of his commendation; and those, though from his own mouth, without any touch or tincture of vanity or self-affectation. The best sight of a man is to hear him speak-loquere, ut videam-the tongue being a voluntary and pleasant rack to the heart, to make it confess its treasure, whether it be good or evil. The diligence and care of those that have interposed for the preserving of what came from him in this way from perishing, have made the Christian world debtors unto them; and great pity it had been, that what he spake in public should have died in secret, and not be made seven times more public than speaking could do. The sparks of such fires as he kindled would have been ill quenched till the world had been further served with the light and heat of them. 6 It is true, heaps of books is one of the oppressions of the world, and the invention of the press hath been the exaltation of weakness and vanity amongst men, as well as of learning and knowledge. Yet know I no way better to retain the oppressed in this kind, than for men of worth and grown judgments and learning to appear in books also among the multitude. The time was when there were, as the apostle speaketh, gods many and lords many in the world,' 1 Cor. viii. 5; when the world was pestered with devils of all sorts, instead of gods; but the only means of discharging the world of them, was the setting forth and preaching of the one true God and Lord Jesus Christ. So the furnishing the world with such books, as are books indeed, that breathe spirit and life, and are strong of heaven, speaking with authority and power to the consciences of men, is the only way to affamish the multitude of idol* books, and to have them desolate without a reader. It is, questionless, with men in respect of books, as it is in respect of men themselves (and indeed how there should be any difference between men and books I know not, the book being but the mind of a man, and the mind of a man being the man himself). Homo homini Deus, homo homini lupus. There are men that are gods to men, and there are men that are wolves to men; and the more men-wolves there are in the world, the more men-gods there had need to be; otherwise the darkness would overcome the light, and make the earth as the shadow of * Qu. ' idle,' useless.-G. Rather 'idol,' in the sense of unreal, false.— ED. † In margin here, Animus cujusque is est quisque.'-G. death. So there are books that are laden with divine and true treasure; that will recompense the reader, his labour and pains sevenfold into his bosom; that will open his mouth and enlarge his heart to bless God, that hath given gifts unto men. Again, there are books also that will deal cruelly and deceitfully with men, consuming their precious time and opportunities; taking their money for that which is not bread. Now the more dreamers of dreams there are, there had need be the more that see visions. The weak, hungry, loose, and empty discourses the world is overlaid and encumbered withal, the more need it hath, by way of a counter recompence, of a full provision of solid and masculine writings, that may make men men, and not always children in understanding. But I must remember that prefacing authors with long epistles is no employment of any sovereign necessity. Therefore I will no longer separate between thee and that which I desire to recommend unto thee more than anything of mine own. The blessing of Him that giveth the increase be upon the labour of him that planted and watered much in the courts of the house of his God; that though he be dead, he may yet speak to the edification of thine and of many souls. Thine with a single heart and multiplied affections in the Lord, I. G.* DIRECTIONS TO THE READER. CHRISTIAN READER, thou mayest please to take notice that this book is divided into two parts: the first whereof is upon the whole third chapter of the Epistle to the Philippians, and contains 256 pages; and because it is entire, and upon the whole third chapter, we have therefore put it first. The second part is upon some certain verses only of the second chapter to the Philippians, and some other texts of Scripture, and contains 204 pages. Now, for the ready finding out of any principal or material things in the whole book, we have to the book annexed this alphabetical index; for the understanding whereof take thou notice, that the first p signifies the part, and the second p the page of that part, as for 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.† See note to Dedication.-G. † As wishing to give all the Prefaces, &c., this prefatory note by Goodwin to The Table' is here inserted; but The Table' itself will be incorporated with the 'general Index.-G. 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. II. 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. 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 xiii. 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 hear* That is, ‘appropriation.'-ED. ing, 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. xii. 2, That you may prove what is that good, that acceptable and perfect will of God,' saith the apostle; and in the Ephesians v. 10, Proving what is acceptable to the Lord.' And therefore an ignorant man is a rebellious man. he knows not God's will, how can he do his will? 6 When 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. cxix. 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. vi. 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. vi. 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. 6 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 * Cf. 2 Chron. xxiv. 2.-ED. |