Lectures Upon Philippians
Let this then teach us to take heed how we flatter our selves with a vain persuasion of Christian piety and performance of holy duty, when indeed we are far from it. Thou wilt say unto me, that thou thinkest on the things that are true, and holy, and just, &c. as much as any man doth: but thou must say it and prove it, or else howsoever thou persuadest thyself of thy performance of a good Christian duty in that thou thinkest on, and lovest, and affectest the things that are good, yet thou deceivest thyself. For say that thine heart is set on, and that thou hast a very good mind unto whatsoever things are true; thou must also prove it by doing whatsoever things are true, by embracing a truth in religion, by speaking the truth with thy mouth, and by being that in truth, which thou wouldst seem unto the world to be, or else thou deceivest thyself. Say that thou lovest and affectest whatsoever things are honest, thou must also make proof of it by doing whatsoever becometh thy person in thy place, with all decent gravity, or else thou deceivest thyself. Say that thine heart is set on whatsoever things are just; thou must make proof of it by doing whatsoever things may be justly required of thee by God or man, or else thou deceivest thyself. Say that thine heart is set on whatsoever things are pure; thou must also make proof of it by abstaining from all filthiness of the flesh and of the spirit, or else thou deceivest thyself. Say that thine heart is set on whatsoever things are lovely; thou must also make proof of it, by doing whatsoever may win thee love and favor with God and men, or else thou deceivest thyself. Say that thine heart is set on whatsoever things are of good report; thou must also make proof of it by doing whatsoever may make thee well reported of, and the truth for thy sake, or else thou deceivest thyself. Say that thine heart is set on whatsoever things are good and commendable; thou must also make proof of it by doing whatsoever things are good and commendable, and abstaining from the contrary, or else thou deceivest thyself. And therefore certainly a great many of us do deceive our selves. For by our outward actions it appeareth how far otherwise we do then we should, lying one unto another, doing things not seemly, defrauding others of that is due unto them, defiling our own selves, grieving one another, bringing upon our selves evil reports, and following after that which is evil & blame worthy. We would (it may be) serve God, but we do serve Mammon: we would (it may be) seem religious, but we are covetous: we cry (it may be) in our hearts, and with our mouths, Lord, Lord; but we do not the will of the Lord: we would sit (it may be) at the right hand and left hand of Jesus in his kingdom, but we cannot away with it to drink of his cup. In a word, we would make a show of godliness, but we deny the power thereof; we would seem to profess Jesus Christ, but we do turn the grace of God into wantonness. Thus we deceive our selves while we do not both think on, and do the things that are good, and such as accompany salvation. Let us therefore as many as fear the Lord, and desire to walk in his ways, hearken unto our Apostle, and both think on and do whatsoever things are true, &c. He that hath made all, and is only worthy of all, let him have all: heart and hand, thought and deed, word and work, let all be employed in his service, let all be always bent unto whatsoever things are true, &c. that still we think on them and do them.
Which ye have both learned, &c. This is the former reason which the Apostle useth to enforce his exhortation unto the Philippians; and it is drawn, as ye see, from the things whereunto he exhorteth them, which were no new things, such as they had not known or heard of, but which they had both learned, and received, and heard, and seen in him. Where I note, that the things whereunto he exhorteth them, were such as they had both learned, and received, and heard, and seen in him, and therefore such as both he might the better urge, and they should the rather follow. Whence first I observe this lesson for the Minister and teacher of the word, that if he will do good with his people, and prevail with them unto every holy course, he must both teach them with the word of truth and with example of life, that both they may hear & learn the truth from his mouth, and likewise see the same expressed in his life. And therefore our Apostle exhorteth Timothy to be an example unto them that believe, in word and in conversation; in word, that from his mouth they might be instructed in the wholesome word of truth; and in conversation, that in his life they might see that integrity which becometh Saints. So likewise he exhorteth Titus, Above all things to show himself an example of good works, with uncorrupt doctrine, with gravity, integrity, and with the wholesome word that cannot be reproved: so that he would have him both to teach the truth soundly and sincerely, and in his life to carry himself with all gravity and integrity, to be a pattern of good works & holiness of life. And so the Apostle Peter exhorteth all Ministers to feed the flock of God which dependeth on them, and to be examples to the flock; to feed them with the bread of God, the wholesome word of truth, and to be examples unto them in all holiness of life. Otherwise, whatsoever they build with the one hand, they pull down with the other; and like unto the naughty cow, turn down with their foot all the milk that they have yielded. For preach they never so well, labor they never so painfully, be they never so eloquent and mighty in the Scriptures, if their life be offensive, their teaching will be unprofitable. Nay, if their people can once say unto them, Physician heal thyself; Thou that teachest another, teachest thou not thyself? Thou that preachest, A man should not steal, doest thou steal? Thou that sayest, A man should not commit adultery, doest thou commit adultery? Let them never look to prevail with them for anything that is good. O but the people should regard what their teachers say, not what they do. True indeed; for so our Savior hath said. But the teachers should be careful, as of that they say, so of that they do, to lead their people in and out, both in soundness of doctrine and in holiness of life. For as a woe is unto them if any perish for want of feeding, so likewise if any perish by their ill and naughty example of living.
〈1 page duplicate〉 〈1 page duplicate〉Let thē then look unto this, y t neither attend unto doctrine, nor give good example of life unto others; & they also y t attend unto doctrine, but do more harm by their example of life thē they do good by their teaching; and they also that having care that their life be not offensive, either do not, or cannot teach their people y e things that belong unto their peace. The good Minister of Christ should be able at all times to press his people unto the things which they had learned, and received, and heard, and seen in him. He that faileth in either, doctrine or life, hath his woe; how much more he that faileth in both?
Secondly, hence I observe this lesson for you that are hearers of the word, that whatsoever good things ye have learned, received, heard, and seen in your Ministers and teachers, those things ye should think on and do. For is there a necessity laid upon us to preach the Gospel unto you, and is there not a necessity laid upon you to hear the word of your salvation from our mouths? Is there a woe unto us if we preach not the Gospel unto you, and is there not a woe unto you if ye hear not the Gospel of us? Lieth there a charge upon us to be examples unto you of holiness of life, and integrity of conversation; and lieth there not a charge upon you to be followers of us in all holiness of life and integrity of conversation? Yes beloved: if we be to bring the Gospel of your salvation unto you, ye are to receive it of us: if we be to show you all the counsel of God, ye are to hear it of us: if we be to go before you in a sanctified life, ye are to follow us, and so to walk as ye have us for an example. And therefore saith the Apostle unto the Hebrews, Remember them which have the oversight of you, which have declared unto you the word of God, whose faith follow, considering what hath been the end of their conversation. And our Apostle in the Chapter before, Be ye followers (saith he) of me, and look on them which walk so, as ye have us for an example. Which of us would not condemn that child that should not hearken to y e good counsel of his father? or y e subject y t should contemn his Princes Embassador? Beloved, we are your fathers in Christ Jesus, to beget you by the immortal seed of y e word unto a lively faith & hope in Christ Jesus. How ought ye then as dear childrē to hearkē unto your fathers instructiō, & to walk as ye have us for an example. We are y e Ambassadors of the King of kings and Lord of Lord's, even of Christ Jesus; sent unto you in his stead, to declare unto you the will of our heavenly Father, and to beseech you to be reconciled unto God. How ought we then to be received of you, and how ought our message to be entertained?
But do ye hearken unto us as unto your fathers in Christ Jesus? Do ye receive us as the Ambassadors of Christ Jesus? Is our message entertained as sent from Christ Jesus? I bear you record, some of you, that ye receive our message, and hearken unto us gladly. But if all of you shall say that ye do so, then must I say unto you as Samuel said unto Saul, when Saul told him, that he had fulfilled the commandment; What then (said he) meaneth the bleating of the sheep in mine ears, and the lowing of the oxen which I hear? So say I unto you, what meaneth then the gunning and drumming in mine ears? what meaneth the Lording and Ladying which I hear? If we come unto you, and speak unto you in our own name, hear us not: but if we come unto you, and speak unto you in the name of the Lord, will ye not hear us? If ye will not, it is not us, but it is the Lord that ye refuse to hearken to and obey; as it is written, He that heareth you heareth me, and he that despiseth you despiseth me, saith the Lord. We only, as the Lord his watchmen, warn you of the wickedness of your ways: we only, as the Ambassadors of Christ Jesus, pray ye that ye be reconciled unto God. If ye hearken not sin lieth at the door, indignation and wrath is unto them that disobey the truth. Beloved, it is not yours, but you that we seek. It is not out of the humor of one that can abide no pastime that we speak unto you, but out of the desire of one that would have you blameless and pure, and the sons of God without rebuke. In Christ's stead therefore I beseech you to leave off these disordered sportings and meetings. The custom of them is heathenish, the abuses of them great, and the inconveniences which follow them, many. Thus ye have learned, and received, and heard; and therefore think not on them, nor do them.
LECTURE LXXXVII.
PHILIP. 4.
Verse 9.
And the God of peace shall be with you.
10.
Now I rejoice also in the Lord greatly, that now at the last ye are revived again to care, &c.
THE latter reason which the Apostle useth to enforce his exhortation, remaineth now to be spoken of, which is a promise, that the God of peace shall be with them, if they will think on these things, and do them. The thing then that upon hearkening unto his exhortation is promised, is, the presence of the only wise and everliving God, sometimes called the God of glory, in whom only is the fullness of glory, and unto whom all glory is due; sometimes the God of love, in whom only is true and perfect love, and who alone is for himself to be loved; sometimes the God of comfort and consolation, in whom, and by whom alone we have true comfort unto our souls; sometimes our peace, which of Jews and Gentiles hath made one body, and broken down the partition wall which was between us and them; sometimes the King of peace, under the covert of whose wings we live in peace; and sometimes the God of peace, as both here, and often elsewhere. Now he is called the God of peace, both because of our reconciliation which he hath wrought by Jesus Christ: for so it is said, that he hath reconciled us unto himself by Jesus Christ: and because of that peace of conscience which he communicateth unto us through our reconciliation with him by Jesus Christ: for so it is said, that being justified by faith, we have peace towards God through our Lord Jesus Christ: and likewise because of that outward peace which he giveth us in the world, so far forth as is for his glory, and our good. When then the Apostle saith, that the God of peace shall be with them, the fruit of God's presence with them is thereby signified, in that he is called the God of peace. For hereupon thus I understand this promise, that if they think on, and do these things which he hath commended unto them, then the God of peace shall be with them to reconcile them unto himself, to give them peace of conscience through their reconciliation with him, and to bless them with outward peace in the world, so far forth as shall be for his glory, and their good, so that the fruit of their innocence and piety shall be peace, inward and outward, with God, in their souls, and in the world.
Where first, in that the Apostle, the rather to enforce his exhortation, annexeth this merciful promise, that in so doing, the God of peace shall be with them, I observe the great mercy of our God toward us, who to win us to the performance of such Christian duties as we owe unto him and to our brethren, doth both in his own person, and in his Ministers, draw us thereunto, by most sweet and loving promises. If we look into the work of our creation at the beginning, we shall find that we were created, formed, and made for the glory of God, that we might glorify him by doing his will, and walking in his ways. If we look into the work of our recreation by Jesus Christ, we shall find that we are treated in Christ Jesus unto good works, which God hath ordained that we should walk in them. If we look into the written Law of God, we shall find, that whatsoever things are true &c. we ought to think on them, and to do them. So that by the law of our creation, by the law of our recreation, by the holy law of God we are to do whatsoever Christian duty may justly be required of us by God, or man; and when we have done all that we can in any of these things, we have done no more but that which was our duty to do, even that which, as we are God's workmanship, we are bound to do. And yet such is the mercy of our God, as that to bring us unto such Christian duties as we are bound to perform, he makes many large and great promises, both by himself, and by his Ministers. In Deuteronomy, If thou shalt obey (saith the Lord by Moses) the voice of the Lord thy God, and observe and do all his commandments which I command thee this day, then the Lord thy God will set thee on high above all the nations of the earth, and all these blessings shall come on thee, and overtake thee, &c. To hearken unto the voice of their God, and to obey his will, were things whereunto they were bound, and which they were, upon their allegiance, to do. Yet behold by how many and great promises of blessings he inviteth them thereunto. In our Apostle likewise, To them that by continuance in well doing seek glory, and honor, and immortality, God shall reward eternal life. To continue in well doing, is a duty whereunto we are bound. For so it is written, Cursed is everyone that continueth not in all things which are written in the Book of the Law to do them: Yet behold, to provoke us hereunto, a promise of eternal life. Quite otherwise then it is with us: for which of us, to draw our servants to the performance of such duties as by their places they are to do, allure them by promises? Nay, we require of them that which is their duty to do, and look for it at their hands. But promises, they are for children. But as in other things, so is it in this, God is not as man. He hath given us a Law to keep, and prescribed us duty, to observe, which we his servants are to keep and observe, and the performance whereof he may absolutely require of us. Yet doth he not so, but by many promises of great rewards he provoketh us unto whatsoever he requireth of us, as might be proved by infinite testimonies out of the holy Scriptures.
This should serve to stir up our dull minds, and to make us follow hard toward whatsoever holy duties, towards God, or towards man, are required of us. That we must be allured by promises, argues our dull minds and unwilling to the things that are good, unless we be even drawn unto them by promise of reward. But in that we are allured by promises, let this stir us up to follow after such holy duties as have such promises of reward from the Lord. If the world do promise honor, there needs not any to spurr the ambitious forward: so is it with the sensual man, if the flesh do promise pleasures; and so is it with the covetous, if the blowing of any wind do promise riches; they make haste, and post apace after these things, and strive who should be the foremost. Shall the promises of the world, of the flesh, or of any like thing so stir up the ambitious, sensual, and covetous worldlings to run after their vanities; and shall not the promises of the Lord stir up his children to follow after such things as have such promises of reward from him? Shall the words of wind and worse so prevail with them to run after, I say not after a corruptible crown, but after worse then vanity; and shall not the word of the Lord prevail with his children to run after such holy duties as bring with them an incorruptible crown? It is a shame that the children of darkness should thus ouergo the children of light in their generation. Let not the vain promises of the world prevail more with them to draw them unto worldly vanity, then the sure promises of the Lord with us to draw us unto Christian piety. Let us not despise the mercy of the Lord, but, as dutiful children, let us follow after that whereunto, by loving promises, he doth so provoke us, as parents are wont to do their children. If he only required it, we were to do it. How ought we then to bestir our selves when he promiseth great blessings for doing that we should? Let us then hearken when he promiseth, and surely wait for what he promiseth.
Secondly, from the thing promised, in that it is said that the God of peace shall be with them, to give them peace outward and inward, with God, in their souls, and in the world, if they will think on, and do those things whereunto he exhorteth them; I observe what the fruit of innocence, piety, and holy walking with God and men is; the God of peace shall be with such as so walk to give them his peace. Be perfect, (saith the Apostle) be of good comfort, be of one mind, live in peace, and the God of love and peace shall be with you. In which words the Apostle in few words compriseth the sum of that Christian piety and duty which he requireth of the Corinthians; and withal showeth that this fruit shall follow upon the performance thereof, the God of love and peace shall be with them, that his love being shed abroad in their hearts by the power of the Spirit, they may be fulfilled with that peace which passeth all understanding. Will we then have the Lord to be present with us by his grace? Will we have the God of peace to be with us to give us his peace? Then must we live soberly, and righteously, and godly in this present world; and whatsoever things are true, whatsoever things are honest, whatsoever things are just, &c. we must think on them, and do them. For so the God of peace shall be with us if we walk with God, and with men as we ought, thinking on & doing such things as are good, & accompany salvation. Where withal we must know that this fruit of God's presence, this blessing of peace by the God of peace, followeth not upon the merit and worth of any performance of any Christian piety or duty which we can think on or do: for, could we do more by much then we are able to do, yet should we do but that only which is our duty to do, as before I told you. And where nothing but duty is performed, what merit is there for the performance? Nay, whatsoever good we do, or possibly can do, it is so polluted by the filthiness of the flesh and of the spirit wherewithal we are defiled, that if it be weighed, it will be found too light in it self to deserve any good at the Lord's hand. Not one straight line that we draw, but all our paths are crooked, and all our righteousness is as filthy clouts: So that no merit but of death which is the due reward of sin. How then is it that this fruit, of God's presence, this blessing of peace by the God of peace followeth our performance of Christian piety? It is not of merit, but according unto promise. For as in this place ye see, he hath promised such fruit to follow such holy walking. He then which hath promised, being not as man that he should lie, or as the son of man that he should repent, but being faithful in his promise, giveth such grace where there wanteth merit, even because he hath promised. And if we keep the condition, the promise shall surely be fulfilled; if we think on and do these things which we have heard and learned, then the God of peace shall surely be with us, because he hath so promised. Do I say, if we keep the condition, if we think on, and do these things which we have heard and learned? Yea I say so: but here see the mercy of God. He imposeth a condition upon us, he requires a duty of us, to think on, and do these things. And what, is it in us to keep the condition? is it in us to think on, and do these things? Nay, our Apostle plainly telleth us, that we are not sufficient of our selves to think anything that is good, as of our selves, but our sufficiency is of God. Ill enough we can think of our selves: for in our selves all the imaginations of the thoughts of our hearts are only evil continually: but we cannot think anything that is good as of our selves. What, not think? How then can we do the thing that is good? Our Apostle tells us, that it is God that works in us both the will and the deed, even of his good pleasure: So that if we desire anything that is good, or do anything that is good, it is God that works in us, both the good desire, and the good deed. To the point then, the Lord imposeth a condition upon us, and he alone enableth us to the performance of the condition; he requireth of us to think on, and to do those things which are true, honest, just, &c. and he alone suggesteth unto us both the thinking on, and the doing of these things; and he saith unto us, If ye walk in my Laws, &c. and be alone maketh us to walk in his Laws, and worketh in us whatsoever thing is good. So that when the Lord maketh good his promises unto us, and crowneth us with rich graces according to his promise, he only crowneth and graceth his own works which he hath wrought in us. Thus then ye see, that so the God of peace shall be with us if we think on, and do whatsoever things are true, &c. not that either the merit of our Christian and holy walking procureth that promise of the Lord, or that it is in us to perform the condition, that so we may receive the promise. But it is the Lord that worketh in us both to think on, and to do these things, and that bindeth himself by promise to be with us, if we think on, and do these things: and therefore, if we think on, and do these things, he will be with us, because he hath promised.
Hence then let us learn what shall be unto them that do do not think on, nor do whatsoever things are true, &c. even whatsoever things they have learned, and received, and seen in their Ministers and Teachers, namely this, The God of peace shall not be with them. There is no peace (saith the Lord) to the wicked. And again, The wicked (saith the Prophet) shall be turned into hell, and all the people that forget God. Now, who forget God, if not they that do not think on and do the things that they have learned, and received, and heard, and seen in God's Ministers? Nay, it cannot be that the God of peace should be with them that so neglect the things that belong to their peace. For them that honor him he will honor, and they that despise him shall be despised. Join light and darkness, Christ and Belial; and then let the God of peace be with them that neglect the things that belong unto their peace. And yet how many are there that will not come to learn, & receive, and hear of us the things that belong unto their peace? how many that never think on, or do the things that they have learned, and received, and heard of us, the things that are true, honest? &c. The absence of some (for the most part) from these our holy meetings, and the dissolute negligence of others, which being present, are as if they were absent, give too too plain testimony to the truth of that I say. O would we have the God of peace to be with us! who is so desperately wicked that would not? Here we see how we may have the God of peace to be with us, namely, if we think on and do those things which we have learned, and received, & heard of our teachers in Christ Jesus. But if either we shall oppose our selves unto those things, as some do; or neglect to think on and do those things, as too many do; or absent our selves from the hearing, and learning, and receiving of those things, as others do, how shall the God of peace be with us? Nay, he shall set himself against us, and instead of peace with him and in our own souls, he shall arm himself against us, and send trouble into our souls. Let us therefore think on, and do whatsoever things are true, &c. even whatsoever good things we have learned, and received, and heard, and seen in our Ministers and Teachers: and let us take heed how either we oppose our selves unto them, or neglect to think on, and do them, or absent our selves from the hearing of them. If we do, the God of peace shall be with us to give us his peace. but if not, he will set himself against us; and howsoever for a time we sleep securely, yet shall he make us at war against our selves. Thus far of this exhortation, and the reasons hereof.
Now rejoice I also, &c. After those sundry exhortations unto the Philippians in the former part of this Chapter, whereof hitherto we have spoken, now followeth the latter part of the Chapter, wherein he giveth thanks unto the Philippians for that bountiful liberality which they sent unto him lying at Rome in prison, by the hands of Epaphroditus their minister, therewith to supply such things as he lacked. First therefore he signifieth his rejoicing for their great care for him, shown by the things which they sent him by their minister, verse. 10. Secondly he signifieth his reioying to be, not so much for the gift they sent him, as for the fruit which thence redounded unto them, from ver. 11. to 18. Thirdly he commendeth their liberality, and wisheth the recompense thereof into their bosom, verse. 18, 19. These be the general points. First then he signifieth (I say) his rejoicing for their great care for him, when he saith, Now rejoice I, &c. In that he saith, I rejoice greatly, he signifieth the greatness of his rejoicing, that he was almost ravished with joy for their care for him. In that he saith, I rejoice greatly in the Lord, he signifieth that his joy was not carnal, or conceived upon the greatness of the gift, but that the Lord by his Spirit had enlarged their hearts, and wrought in them such a Christian care. In that he saith, that now at the last they were revived again to care for him, he implieth that their care had for some time slacked towards him. The word here used is borrowed from trees, which seeming in Winter to be dead and withered, in the Spring grow green again; and hath in it this similitude, that as the trees which in Winter seemed to be withered, flourish again in the Spring, so their care which for a time languished and decayed, now again revived. In that lastly he saith, that they had been careful, &c. he excuseth the slackness of their care for him, as not proceeding from want of will, but from want of opportunity to send that which they desired. In these words then I note these three branches: first, the Apostles rejoicing for their care for him: secondly, the Philippians slackness for some time to care for him: thirdly, the Apostles excuse of their slackness to care for him. This is the meaning of these words, and these be the branches therein contained. Now let us see what observations we may gather hence, whereof to make some use for our selves.
First then here I note the Apostles great thankfulness unto the Philippians for their great care of him, whereof he giveth them to wit, when he saith, that he rejoiceth greatly for their care for him. Whence I observe this lesson for all Christians, that it becometh them to be thankful for benefits received, and to show forth their thankfulness in word and in deed unto those of whom they have received them. I speak not of thankfulness unto God, but of thankfulness unto men, so beseeming all men, as that otherwise almost they forget to be men. When Ephron the Hittite would have given unto Abraham his field in Machpelah to bury his dead there, how did Abraham bow unto him, and thank him? When Boaz gave leave unto Ruth to glean in the field, how thankful unto him were both Naomi and Ruth? To omit others, our Apostle, what thanks giveth he unto Priscilla and Aquila for their constant cleaving unto him? How thankfully doth he remember the Galatians sometimes exceeding great love and kindness towards him? And how thankfully doth he remember Philemont love towards all Saints? Generally that of the Prophet is true even in this, that it becometh well the just to be thankful, as unto the Lord for his mercies, so unto man for such benefits as they have received of man. For thus both he that receiveth, shall do that which might be expected; and he that giveth, shall have that wherewith he will be satisfied.
Let this then teach us to beware of unthankfulness. He that rewardeth evil for good, evil shall not depart from his house. And what else doth he that repayes good turns with unthankfulness? Let unkind Laban be unthankful unto Jacob if he will, and churlish Nabal unto David; but let it be far from the faithful to be unthankful. Our Apostle sorts unthankful men with the worst men that be, as self-lovers, covetous, boasters, proud, cursed speakers, men disobedient to parents, unholy, without natural affection, truce breakers, &c. And yet how many are there that would be loath to be reckoned among the worst, which are as unthankful as the most? Whose fault soever it be, it is a foul fault, and one that includes all. Let us beware of it, and let our thankful mind be known to all, that any way deserve well of us.
Secondly, in that the Apostle saith, that he rejoiced in the Lord greatly for their care for him, I note, that the Apostles rejoicing was not so much for the bountifulness of their gift, but especially for that the Lord by his Spirit had enlarged their hearts to a Christian care over him. Whence I observe this lesson for us, that when any do relieve us being in prison, poverty, need, sickness, or any other adversity, we are not so much to rejoice in the gift by which we are relieved, but especially we ought to rejoice in the Lord for that he hath vouchsafed to touch their hearts with a godly feeling of our wants, and a Christian care to supply our wants. Thankfulness unto them is beseeming and requisite, as before we heard; but our special care should be to lift up our eyes unto the Lord, and to rejoice in him. For he it is that openeth the bowels of compassion, & toucheth with a tender commiseration of their poor and needy distressed brethren, the hearts of them that are enriched with greater sufficiency. And therefore our Apostle in many of his Epistles usually thanketh God as for their faith in Christ Jesus, so for their love towards all Saints: We give thanks to God even the Father of our Lord Jesus Christ, saith the Apostle in the next Epistle, since we heard of your faith in Christ Jesus, and of your love towards all Saints. And he tells the Corinthians that their liberality causeth thanksgiving unto God, God being therefore to be blessed, because he openeth the Saints hearts to relieve the necessities of the poor Saints.
First therefore let me beseech you, beloved, even in the bowels of Christ Jesus, to give your poor and distressed brethren cause to rejoice in the Lord greatly for your care over them. A godly and Christian care of late hath been taken by the whole States of the land assembled in Parliament for the provision of the poor; and we are all of us to rejoice in the Lord greatly for it, that he put into their mind such an holy care. Put ye now on tender mercy and compassion, and let your care likewise be shown this way, by a cheerful giving towards the relief of your poor brethren so much as shall be thought meet for you, that the backs and bellies of your poor brethren may bless you, and rejoice in the Lord for you. If ye shall find in yourselves a willing cheerfulness this way, know that it is the Lord that hath opened your hearts, & stirred up the bowels of compassion within you, and look whatsoever he gives, the Lord shall recompense it into his bosom. For so it is written, He that hath mercy on the poor, lendeth to the Lord, and he will recompense him that which he hath given. But if ye shall grudge to set forward so good a work, and think every little too much that is required of you to that purpose know that the Lord hath yet hardened your hearts, and shut up all bowels of compassion within you; and as now the poor cry, and ye hear not, so the day shall come, wherein ye shall cry, and not be heard. For so it is written, He that stoppeth his ears at the crying of the poor, he shall also cry, and not be heard. As every man therefore hath received, so let him give, and that cheerfully: For God loveth a cheerful giver. So shall the loins of the poor bless you, so shall they rejoice in the Lord greatly for you, and so shall the Lord make all his graces to abound towards you.
Secondly, let me exhort them of the poorer sort, to learn to rejoice in the Lord for the care which he stirreth up in their brethren for them. It is too too commonly seen in many of you, that as ye want the wealth of the world, so ye want also the grace of God. Ye sit and beg alms and relief. If ye have it not, ye murmur and grudge, oftentimes ye banne and curse: if ye have it, some of you take it, and go your ways, and there is an end; others of you say some formal words from the teeth forward: but who is he, or where is he that having received relief, lifteth up his eyes unto the Lord, and rejoiceth in him, for that it hath pleased him to work in their brethren such a Christian care over them? Who is he or where is he, that being sent away without relief, lifteth up his eyes unto the Lord, and prayeth unto him, that it will please him to increase their brethren's care over them, and to give them bowels of compassion towards them, without murmuring or grudging at them? Thus should ye do, and then surely the hearts of many that are yet hardened, would be opened towards you. Learn therefore as to be thankful towards your brethren for their care over you, so principally to thank the Lord and to rejoice in him for the care which he stirreth up in them for you. Learn to think on him, to bless him, to rejoice in him more then any great many of you do. Look not only to the relief which ye receive, but look unto the Lord, whose work it is to incline men's hearts to relieve you. Thus shall he be well pleased, and thus shall he incline men more and more to relieve you.
LECTURE LXXXVIII.
PHILIP. 4. Verse 10.
THe next thing which I noted in these words, was the Philippians slackness to care (for some time) for the Apostle. For in that he saith, I rejoice, &c. that now at last ye are revived, &c. he implieth, that their care had for some time slacked towards him; the word here used being borrowed from trees, which seeming in Winter to be dead, flourish again in the Spring: and having in it this similitude, that as trees which in Winter seem to be dead and withered, flourish and grow green again in the Spring; so their care which for a time languished and decayed, now again revived and quickened in them. Whence I observe this lesson for our learning, that even in the faithful and dearest children of God, love and charity, and other good graces of God's Spirit, are not always alike orient and eminent, not always alike manifest and apparent, but sometimes they languish and decay, and are as if they were not. Abraham the father of the faithful, sometimes lied, and spake not the truth. David a man after God's own heart, after his murder and adultery, slept as it were in the dust a great while, till Nathan awoke him. Peter, unto whom it was said, Thou art Peter, and upon this rock I will build my Church, had got a great fall, when he heard it said unto him, Get thee behind me Satan, thou art an offense unto me. The Church of Corinthians light was so dimmed for some while, that the Apostle doubted how to come unto them, whether with a rod, or in love, and in the spirit of meekness. And the Philippians care for the Apostle, was so for a while frozen and key-cold, that they seemed quite to have forgotten him. So subject unto their infirmities are both whole bodies, and the soundest parts even of the best bodies, so long as they are clothed with the earthly house of this tabernacle. Not the best, but feel such decays in themselves; not the best, but the best graces are so eclipsed in them, that they which should be as trees planted by the rivers of waters, bringing forth their fruit in due season, are sometimes as dead and withered trees whose leaves are faded and their fruit perished; that their faith which should work by love, is sometimes as fire under the ashes or embers; that their charity which should always be fervent, is sometimes ice-cold; that their obedience which should be with their whole heart, is sometimes divided between God and the world: so that not the best but may sometimes shrink in himself, and others doubt of him whether he belong to the covenant, whether he be in the state of grace.
But it is a doubt which need not greatly trouble. For though the children of God may sometimes seem to be as the wicked, yet are they not as the wicked. The wicked are indeed like the heath in the wilderness, they are indeed corrupt trees, and without fruit, twice dead, and plucked up by the roots. For though some of them be, it may be, as the fig-tree which Christ cursed, having leaves and shadows, and shows, of diverse good graces of God's Spirit; yet look well upon them, and consider them, and ye shall find that either they have no fruit, or naughty fruit on them, wanting all sap and moisture of God's holy Spirit in them. But the children of God only seem for a time to be as dead and withered trees, as doth in Winter every fair and pleasant tree. For though now their leaves be faded, yet do they afterward grow green again; though now they bear no fruit, yet afterward they do; though now there seem to be no sap or moisture in them, yet is there in the root, and afterward shoots out; though now they be as dead, yet afterwards they revive again. Their faith and love are sometimes raked up as it were in the ashes; but infidelity is bound up in the soul of the wicked, and hatred eateth up the bowels of their belly. Their charity i • sometimes cold, and their obedience full of defect; but the very bowels of the wicked are merciless cruelty, and they sell themselves to work iniquity: or if there be any utter rine or bark, to make semblance and show of a good tree, yet is there no sap or moisture of God's holy Spirit in them. Well they may have tasted of the good word of God, and of the powers of the world to come, but it is but a taste that they have gotten, and the fruit that followeth it, is but a blossom. But the children of God are taught by God's Spirit; and howsoever for a time the Spirit show not itself in them, yet doth it afterwards bud forth into the fruits of true righteousness and holiness. To speak all in one word, the wicked revive not after they seemed to be dead, because in truth they never lived; but the children of God after that they seem to be dead unto the life of God, at last revive again, and do their former works: and again, the wicked only for some time seem to live, and at last show plainly that they are and always were dead in sin; but the children of God only for some time seem to be dead, and at last revive again unto the life of God, through the power of the Spirit which was never quite quenched in them.
Here then is both a word of comfort unto the distressed, & a watch word likewise unto all in general. A comfort it must needs be unto the afflicted soul, that in the dearest children of God, the life of God is not always so manifest, but that sometimes they seem to be dead, yet at last do revive again, and do their former works. For why art thou so full of heaviness, O thou distressed soul, and why are thy thoughts so troubled within thee? Art thou even dead in respect of the life of God? Feelest thou no warmth of the Spirit within thee? Art thou cold in zeal, cold in prayer, cold in charity? Hast thou slacked that diligence which thou wast wont to use in the service of thy God, in thy duty towards thy neighbors and brethren? Well, pluck up thine heart, be not troubled nor fear. This is no other thing then sometimes befalleth even the dearest children of God: for sometimes even the best of them feel it to be so with them. Only tell me this: didst thou ever feel the life of God and the warmth of his Spirit within thee? Hadst thou sometimes comfort in the having of those graces, the want whereof doth now disquiet and discomfort thee? O what else? and there is thy grief that now thou findest not that comfort in them which thou wast wont to find. Well, be strong, and comfort thine heart. For thy God at the last will revive thee. Thy God will stablish the thing that he hath wrought in thee; and he that hath begun a good work in thee, will perform it until the day of Jesus Christ: for whom he loveth once, he loveth unto the end. A cloud hath for a while overshadowed thee, and Satan for a time by a mist hath obscured thy light: but thy light shall break forth, though not as the Sun in his brightness, yet so clear that the life of thy God shall be manifest in thee.
Only let this watchword be unto thee, and unto all in general, that when you feel such decays of the life of God in yourselves, either by dullness unto any duty, or slackness in any service, then ye stir up the grace of God in you, and labor by prayer and every holy course, that the grace which seemeth to be dead, may be revived in you. As therefore the Apostle exhorteth, so say I unto you, Awake thou that sleepest, and stand up from the dead, even them that are dead in sin and iniquity, and Christ shall give thee light. Shake off that drowsiness which hath seized upon you, and stir up every good grace of God in you. Quench not the Spirit that is within you, but strive to grow up in grace and every good gift of the Spirit. Is your love towards God's Saints abated in you? Hearken to the Apostle, Be affectioned to love one another with brotherly love and let your love be without dissimulation and pray always unto the strong God of your salvation, that your love may abound daily towards all Saints. Yea, whatsoever good grace is decayed in you, give all diligence that it may be revived in you, and labor thereunto by all prayer and supplication in the spirit.
The last thing which I noted in these words of the Apostle, was the Apostles excuse of the Philippians slackenesse to care for him. For, in that he saith, Wherein notwithstanding ye were careful, but ye lacked opportunity: he interpreteth their slackness to care for him to proceed, not from want of good will towards him, but from want of opportunity to send unto him that which they desired. Whence I observe this lesson for us, that we are not always sharply to censure the languishing of our brethren in faith, love or other virtue; but rather charitably to judge of them, and so much as in a good conscience we may, to salve and excuse them by a kind and favorable interpretation. Not the best but they have their infirmities, through which (sometimes) they so fall that they seem almost to be dead, as already we have heard, both omitting to do such things as they should do, and committing such things as they should not do: but many causes there may be of such failing in the performance of Christian duty. A defect there may be of zeal, yet proceeding rather from fear of disturbing the peace of the Church, then from want of enflamed desire to see the house of the Lord, wall & roof built up in perfect beauty. A defect there may be of charity, yet proceeding rather from want of opportunity then from want of will to perform that duty. And so in other things, causes sometimes may be presumed to be of such and such faults which may excuse the faults. And therefore we are charitably to judge of the faults of our brethren, and rather in charity presume of that excuse for them which may be alleged, then by sharp censure to condemn them whom the Lord hath not condemned.
Where yet we must have these caveats, first, that we deny not that to be evil which is evil, that to be sin which is sin; as they do that deny Abraham to have lied, when he said of Sarah, She is my sister: that deny Joseph to have sworn when so often he protested unto his brethren by the life of Pharaoh; that deny Peter to have sinned (at the least mortally) when Paul withstood him to his face; and they likewise that say of pride, it is cleanliness; of covetousness, it is thrift; of deceit and fraud, it is wisdom; of hypocrisy, it is courteous humanity; of lascivious wantonness, it is requisite cheerfulness, and the like. For this is not charitably to bear with a fault, charity being, as not suspicious, so not foolish, to deny that to be evil which is evil; neither is it to excuse, but only by a lie. The second caveat is, that we do not farther excuse the faults and infirmities of any then in a good conscience we may: For if through favor or affection, or how else soever we do so, what good soever we shall do thereby unto others▪ surely we shall do great wrong unto our own souls: and howsoever haply we brook it for a time, yet in the end shall it sting like a Serpent. A good conscience is a continual feast. But if in any man's behalf, or to any purpose we shall do more then in a good conscience we may, the end thereof will be bitter as gall and wormwood.
Here then are three sorts of men to be reproved and condemned; first, such as upon every slip of their brethren, and every blemish wherewith they can be tainted, are ready sharply to censure them, and by their censure to condemn them whom the Lord hath not condemned: Who art thou (saith the Apostle) that condemnest another man's servant? he standeth or falleth to his own master. Yea, and in that that thou judgest another, thou condemnest thyself: for thou that judgest, doest even the same things, or the like that thou condemnest in others. Let us not therefore be hasty to censure or condemn one another for every fault, but let us bear one with another's infirmities. Let us judge of our brethren after the rule of charity, even as we would have others to judge of us when we fall through infirmity. There is one that judgeth both them and us; let us commit all judgment unto him that judgeth righteously; and in the mean time, think rather the best, then the worst, as charity bids us, then as our sense might lead us.
Secondly, here are to be reproved and condemned, such as with too too light and slight terms pass over notorious and gross faults. For a generation of men there is, that to the end forsooth that they may seem charitable in their judgments towards their brethren, speak good of that which plainly is evil, and interpret that unto the best which in plain evidence is sinful and wicked. What? must charity be a fool? As she is not suspicious, so she is not foolish; as she will not easily think the worst, so she will not suffer her self to be abused. For if when a man should be present at the Sermon he be ordinarily bowling, or carding, or drinking, must I in charity think that he hath necessary occasions of absence? Or when a man willingly and wittingly runs himself upon the rocks by breaking the wholesome Laws of God, or of man, am I uncharitable if I interpret not his actions unto the best? Nay rather he misdeemeth of charity that so thinketh: and this will commonly (if it be marked) fall out to be true, that he that so urgeth a charitable judgment touching such things, and such men as offend these and the like ways, will be most uncharitable in his judgment touching the best men, and the best things. As therefore we are not too sharply to censure the falls of our brethren lest we offend against the rule of charity, so let us take heed lest upon a foolish conceit of charity, we think well of that which indeed is evil, and soothe them up in their sins whose sins were to be reproved. As the Preacher saith, Be not thou just overmuch. And again, Be not thou wicked overmuch: so I say, let us not too sharply censure the faults of our brethren: and again, let us not too lightly pass over gross and notorious faults: let us keep the rule of charity in judging our brethren: and again, let us not (to seem charitable) think of gross faults as small or no faults: let us not condemn, where the Lord hath not condemned: and again, let us not acquit, where the Lord hath not aquitted.
Thirdly, here are to be reproved and condemned, such as (to excuse the faults and offenses of others) say and do more then in a good conscience they may. For, as I am not always to condemn those men that do such things, as wicked and ungodly men, nor yet to acquit all those that do such things as good and godly men; so neither am I to excuse one sort or other, further then in a good conscience I may. Charity must rule me to excuse as I may, affection may not over-rule me to excuse more then I should. Albeit therefore to excuse the faults of men may seem a very charitable fault, yet if in any respect we do therein more then in a good conscience we may, our fault is inexcusable, and our judgment sleepeth not. Let us therefore go so far in the excuse of our brethren's faults as in a good conscience we may, but no further. Let us be ready to make the best of things we may, but let us ever remember to hold faith and a good conscience. And let this suffice to be noted from the several points in these words.
I speak not, &c. The Apostle having signified in the former verse, his great rejoicing in the Lord, for the Philippians care over him, now signifieth his rejoicing to be, not so much for the present gift they sent him, because therewith his want was supplied, as for their sakes, even for the fruit which should redound thence unto them, which he doth from the eleventh to the eighteenth verse. First therefore (to meet with the suspicion of a covetous or an abject mind,) he denieth that he rejoiced so greatly for the gift, because by it his want was supplied: and yieldeth a reason thereof, even because he had learned to be content with whatsoever state; which contentment of mind he professeth he hath of Christ, verse. 11.12.13. Secondly, he telleth them, that notwithstanding he rejoice not in their gift, yet he commendeth their liberality shown both now and at other times towards him, verse. 14.15.16. Thirdly, he telleth them, that the thing wherein he rejoiceth, is the fruit of their gift, for that it shall further their reckoning, verse 17. These be generally the points.
I speak not, &c. In these words, as I said, the Apostle to meet with the suspicion of a covetous, or at least an abject mind, denieth that he rejoiced for their gift, as if before he had received it he had been cast down through want, or were not able to endure his want. For thus it might be objected and said: Yea indeed, doth this care for you so greatly rejoice you? Like enough your heart was down before this help came unto you. No, no, saith the Apostle, I speak not this because of want, because my want is supplied, as if before this supply came, I had been cast down through want, or were not able to endure want. For I have learned in whatsoever state I am, &c. which is a proof that it was not for the gift that he rejoiced, because his want was supplied by it, but for some other thing.
Where I note, that the Apostle was neither dejected and cast down through want, nor his affection much altered by the supply of his wants. Whēce I observe who they are whom want doth not pinch to cast them down through heaviness, namely, the children of God, who walk so as they have the Apostle for an example. What? are not the children of God pinched with want? Was not Abraham driven by famine out out of Canaan into Egypt? Was not Isaac driven by famine from one place unto another? And was not the same lot unto all the Patriarchs? Had our blessed Savior himself a house to put his head in? Were not the holy Apostles tried, as by many other ways, so by want? Yes surely, amongst other afflictions, want and penury is one, wherewith they that live godly in Christ Jesus are sometimes pressed and pinched. But this is it, though they be in want, yet they are not overcome of want: even as the Apostle saith, We are in poverty, but not overcome of poverty. They look unto the Lord, and they rest in him; they know that poverty and riches, even both these are from the Lord, who maketh poor and maketh rich, and that all things work together for the best unto those that love and fear the Lord. And therefore they hang not down their heads, nor are casten down through heaviness, they murmur not at the Lord, nor break out into impatience, but patiētly depend upon that God that commanded the ravens to feed his Prophet Elias, and that feedeth the young ravens that cry for want of food. They know that the Lord careth for them though the world seeth it not, and that he will supply their wants, so far as he seeth it good for them, and therefore they comfort and cheare themselves in him.
Let this then teach us, not to look at men's wants, but how men are affected through their wants. Poverty or riches are no certain arguments of the love or of the hatred of God towards any. Both are mercies and blessings of the Lord unto the godly, and both are plagues and snares unto the wicked. By poverty and want the godly are oftentimes tried, to see whether they will blaspheme God to his face; whether they will murmur against the Lord, whether they can be content, as to receive good at the hand of God, so to receive evil; whether in time of adversity they will go away from the Lord. By riches likewise the godly are often tried, to see whether they will thereby grow proud, and forget the Lord; whether they will, as good Stewards, use them to the glory of his Name, and the good of their brethren; whether they will bear themselves as enriched by him, and make him their chiefest treasure. Both these (I say) are trials unto the godly, that the trial of their faith may be found to their praise, and honor, and glory at the appearing of Christ Jesus. Again, poverty is often laid upon the wicked for a plague, as Solomon showeth, where he telleth the Sluggard, that his poverty cometh as one that travaileth by the way, and his necessity as an armed man: and riches are often given them as snares, as the Apostle showeth, where he saith, that they that will be rich, fall into temptation and snares, and into many foolish and noisome lusts which drown men in perdition and destruction. Poverty then or riches, plenty or want, are not the things that we are to look unto, for that these are common to the wicked with the godly; but how they work upon men's affections, what effects they have among the children of men. Doth thy poverty and want make thee hang down thy head, break thy heart through heaviness, cause thee to murmur and grudge against thy God, drive thee to think of unlawful shifts for the supply of thy wants? &c. then I stand in fear of thee, neither can I comfort thee with any sweet promise of grace and mercy. But art thou cheered in thy God notwithstanding thy penury and want, dost thou wait upon him, depend upon him, and endure patiently? Is it enough for thee that he can supply thy wants if he will, and therefore then doest meekly submit thyself unto his will? Then surely thou art rich in God's favor, and unto thee belongeth an inheritance among the Saints. Again, do riches lift thee up in pride above thy brethren, set thee a running after noisome lusts and pleasures, choke the word, and the graces of God's Spirit within thee, and make thee to start aside from thy God like a broken bow? then thy riches are a snare unto thee, and they turn unto thy destruction: but if thou use them to God's glory, the good of thy brethren, and thine own only honest and godly comfort, then they are a blessing unto thee, and a token of God's favor. As then the Wise man saith, There is that gathereth, and yet scattereth; so I say, There is that wanteth, and yet is rich, that is rich, and yet wanteth; that wanteth the worlds superfluity, and yet is rich in God's favor, and that is rich in worldly wealth, but poor in God's sight. As we bear or drowpe under our poverty, so we are poor or rich in the Lord: and again, as we use or abuse our riches, so we are poor or rich unto God. If then we be in want, let us not be cast down with heaviness. but let us be cheerful in our God, who can supply what wanteth if he will, and will if he see it good. If we have plenty, let us not abuse it to riotousnesse and wantonness, but let us use it to God's glory; so shall our want be comfortable, and our riches a blessing unto us.
LECTURE LXXXIX.
PHILIP. 4.
Verse 11.
For I have learned in whatsoever state I am, therewith to be content.
12.
And I can be abased, and I can abound, &c.
NOw in these next verses following, the Apostle signifieth his rejoicing to be, not so much for the present gift it self which they sent him, as for the fruit which thence should redound unto them: and in these words, I speak not, &c. he denieth that he rejoiced because his want was supplied by their gift, as if before that supply came unto him, he had been cast down through heaviness, or were not able to endure his want. Where, in that he was not cast down through want, I observed who they are whom want doth not pinch to cast them down through heaviness; namely, the children of God who walk so as they have the Apostle for an example. Not that the children of God are never pinched with want, but though they be ofttimes in want, yet are they never overcome of want. For they look unto the Lord, and rest in him; they know that he maketh poor and maketh rich, that he can supply their wants if he will, and that he will, if he see it good: and therefore they drowpe not, they murmur not, but they depend upon him, they comfort themselves in him. Which should teach us not to look to men's wants or riches, but how these work on their affections, what effects follow these in them. For poverty and riches, plenty and want, even both these are common to the wicked with the godly, but they do not alike affect them both. The wicked, through want, drowpe, and murmur, & fall to all unlawful shifts, to supply their wants: but the godly are cheerful in their God, waiting upon him, depending upon him, enduring patiently; holding it enough that God can if he will, and will, if he see it good, supply their wants. Again, through riches the wicked grow proud, run after their lusts and pleasures, oppress their brethren, and forget their God; but the godly use their riches to the glory of God, the good of their brethren, and their own honest and lawful use and comfort. As therefore we bear or drowpe under our wants, we are poor or rich in God's favor: and again, as we use or abuse our riches, we are poor or rich in God's favor: and therefore, this is the thing that we are to look at, how men are affected through their poverty or their riches. Thus far we have already proceeded. It followeth.
For I have learned, &c. This is the reason whereby the Apostle proveth that he spake not because of want, that the supply of his want by their help, was not the cause of his rejoicing, as if before that supply came, he had been cast down through heaviness; but now that they had holpen him he rejoiced. And his reason standeth thus: I have learned to be content with my own estate whatsoever it be, therefore it is not the supply of my want by your gift that causeth my rejoicing, but another thing. I have learned. How had he learned? He had learned out of the word, that he ought to be content with his estate whatsoever it was. But he had learned by long experience to be content with his own estate whatsoever it were: if he were in labors, in perils, in watchings, in hunger and thirst in fastings, in cold and nakedness, experience had taught him to be content with these things. Which he farther proveth, by an enumeration of diverse states, wherein he knew how to carry himself, and therewith to be content. I can be abased, that is, if being in poverty and want, I be contemned and debased, notwithstanding whatsoever excellent graces of the Spirit I have, I know how to carry it, I can be content, and not droupe the head: and I can abound, that is, if I abound in honor, wealth or favor, I know how to carry it, I can be content, and not be proud. Every where, for time and place, and in all things belonging to this life, I am instructed and religiously taught (for so the word signifieth) both to be full and to be hungry, and to abound and to have want, and still I can be content with which of these estates soever, and neither grow insolent through my better, nor be cast down with heaviness through my meaner estate, nor relinquish my duty in my calling whatsoever be my state. This I take to be the meaning of these words. So that here we have a reason of his denial in the words immediately before, and a confirmation of the reason, by an enumeration of diverse states wherein he knew how to carry himself, and therewith to be content. Now let us see what instructions we may gather hence for our further use and benefit.
The first thing which I note is from the reason of the Apostle, in that he saith, he hath learned, in whatsoever state he is, therewith to be content. Whence I observe a lesson very fit for us, and for all Christians to learn, even to be content with our estate whatsoever it is. The Apostle had learned this lesson by his own long experience: we have precept, and example, and experience to teach us this lesson. Godliness (saith our Apostle) is great gain, if a man be content with that he hath. For we brought nothing into the world, and it is certain that we can carry nothing out. Therefore when we have food and raiment, let us therewith be content. Where first to the commendation of contentment, he shows it to be the fruit of godliness. For as godliness hath this honor to be the only great gain of Christians; so hath it this fruit, that the man that is godly, is content with that he hath. Secondly is set down the reason which might and should make us to be content with that we have: For we brought nothing into the world, &c. Thirdly is set down an exhortation unto contentment, which may and ought to be unto us a precept, that when we have food & raiment, we should therewith be content. To the like purpose is that part of our blessed Saviors Sermon, where in earnest manner, and by many arguments he dissuadeth us from carefulness for food and raiment. For what else in effect is all that but a precept to be content with that we have, and to depend upon the Lord his providence for the rest? But if we had no precept or exhortation at all, the very example of our Apostle might and should prevail with us. For so he had taught us in the former Chapter, where he saith, Brethren, be followers of me, and look on them which walk so, as ye have us for an example. He then being content with his estate whatsoever it was, we should look on him, and likewise be content with our estate whatsoever it be. Whereunto might also the examples of our blessed Savior, and of all that have lived godly in Christ Jesus, be added. For all the godly were always content with whatsoever state they had; and if they were not content, they were not godly; discontentment being as great an enemy unto godliness as any. But what needeth more to this purpose then the experience of God's children even at this day? For this, so many as fear the Lord, learn by continual experience at this day, that be our feet pinched in the stocks with Joseph, or suffer we famine with the holy Patriarchs, or be we persecuted by cruel tyrants with Elijah, or be we spoiled of all that ever we have by thieves, or by fire with Job; or be we destitute of wealth, friends, and very necessaries for the maintenance of this life; or tempted, afflicted and tormented with the faithful children of God in the Primitive Church; yet still the Lord careth for us, and by his will all these things happen unto us; and as he seeth it good, he delivereth us out of all our troubles. I have been young, saith the Prophet David, and now am old, yet never saw I the righteous forsaken, nor his seed begging their bread. In which place the Prophet bringeth in his own experience to show that the righteous are not forsaken at any time of the Lord, though sometimes they may seem to be forsaken; neither do their posterity beg their bread, as driven to any exigent further then the Lord seeth it to be for their good and his own glory. And upon the like experience which the children of God find in themselves, and see in others at this day, they may say the like. For though sometimes they be afflicted on every side, yet are they never in distress, but have a good issue; though sometimes they be in poverty, yet are they never overcome of poverty; though sometimes they be persecuted, yet are they never forsaken; though sometimes they be cast down, yet they never perish, as saith the Apostle of himself. Why should not then even experience teach us this lesson, to be content with our estate whatsoever it is?
But it may be it will be questioned what it is to be content? The word which the Apostle here useth, properly signifieth such a one as is so content with that he hath, as that he resteth wholly in himself, neither needeth anything of any other. And so only God himself is properly said to be content with that he hath, because he alone is all-sufficient having all things in himself, and needing nothing from any other, being therefore only blessed and only perfect. But here in this place, he is said to be content with that he hath, whose present estate wherein God hath set him, whatsoever it is, doth so satisfy him, that albeit he need many things, be much pressed, troubled and afflicted, yet he is contented, and patiently vndergoeth whatsoever the Lord his will is. Whereas then by precept, and example, and experience, ye see, we are taught to be content with our estate whatsoever it is, the meaning is, that the present estate wherein God hath set us, whatsoever it is, and whosoever we be, ought so to suffice and satisfy us, that though in it we want many things, yet with it we should be content. The reason is: first because it is the state, be it poor or rich, wherein the Lord hath set us; and therefore not to be content with it, were to resist his will, and to become fighters against the Almighty. Secondly, because howsoever we may seem to want things that are needful for us, yet are we not forsaken of the Lord; and indeed howsoever the world seeth it not, nor cannot, yet do we want no manner of thing that is good For that of the Prophet is always true, The Lions lack and suffer hunger, but they which seek the Lord, shall want nothing that is good; good for them, and good for his glory. Want we may many temporal blessings, and yet we want nothing that is good, because the Lord knoweth it to be good that we want them. Wanting then nothing that is good, what reason but we should be content?
Should we then be content with our present estate, whatsoever it is? This then should teach us to take heed and beware of covetousness, that monster of sins, which makes us change our God, worship other gods, and fall down before a wedge of gold, being therefore called idolatry. The covetous man he is never content with that he hath, but the more he hath, the more still • he craveth: his desire is like unto hell, it is never filled, but with the horse leech still he crieth, Give, give; and like unto the grave, or the barren womb, or the earth that still drinketh in water, or the fire which the more fuel it hath, the more it is nourished; he never saith. It is enough. If he have but a little, he thinketh he hath not enough; if afterwards he have more, yet he thinketh he hath not enough; if after that he have more, yet he thinks of another enough, and enough is always to come, though already he have more then enough. Yea if with Ahab he have a kingdom, yet shall not poor Naboth be able to hold his own by him, but his vineyard, even his only vineyard he must have, and he will have. Many such there are which have enlarged their desires like hell, which can never be content with that they have, whatsoever they have. Whereupon are murmurings, contentions, mutinies, wars, thefts, and all unjust dealing, and in a word all evil. For covetousness (as the Apostle saith) is the root of all evil, which while men lust after, they err from the faith, and pierce themselves through by many sorrows. We may not therefore be like unto these, but, hating covetousness, we must be content with that portion which the Lord hath given us, be it more or less; with that state wherein he hath set us, be it better or worse. It he see it good to lift up our heads when we are low, he will; and again, if he bring us down from on high, he doth it because he seeth it good. Howsoever therefore it be with us, let us be content. Your heavenly Father (saith our blessed Savior) knoweth that ye have need of these things: and again, If ye which are evil can give good gifts unto your children, how much more shall your Father which is in heaven give good gifts to them that ask him? Doth our heavenly Father know what we have need of? and will he give us the things which we need? If then we need health, he will send it if it be good for us: if we need wealth, he will send it if it be good for us: if we need liberty, he will send it if it be good for us: if we need peace or love in the world, he will give it if it be good for us; and generally whatsoever we need, we shall have if he see it to be good for us. Let us not therefore with the covetous worldling, never think we have enough; nor with the mal-contented person, always mislike our present state whatsoever it is. He that openeth his hand, and filleth all things living with plenteousnes, hath enough for us always in store, liberty enough, health enough, wealth enough, &c. to reach out unto us if he see it good for us. Let our eyes therefore always wait upon him, and let us learn in whatsoever state we are, therewith to be content.
The second thing which I note, is from the confirmation of the Apostles reason, where he saith, I can be abased, &c. For in that he saith, I can be abased, and I can abound, be full and hungry, &c. he speaketh as well upon experience in himself as he had found that he could do, as upon a religious knowledge that he should do so. So that he had as well felt hunger and want, and been abased, as been full and abounded. Whence I observe, that the Lord in bestowing his temporal blessings upon his children, doth not always keep the same course, but some he blesseth with plenty and abundance, others he exerciseth with penury and want, and unto others he giveth experience of both. Abraham and Lot were so rich in sheep and cattle, and so full of substance, that the land could not bear them that they might dwell together. Boaz likewise was a man of great power, both for virtue, authority and riches. Solomon exceeded in riches all the men that ever were before him or after him. And to be silent in the rest, of that good convert Zacchaeus it is said, that he was rich. Again, the widow was but poor, that threw but two mites into the treasury, and yet cast in all that she had, even all her living. That lazer Lazarus, who when he died was carried into Abraham's bosom, was a very poor beggar. Those that wandered up and down in sheep skins and in goat-skins, being destitute, afflicted and tormented, that wandered in wildernesses and mountains, and dens and caves of the earth, were no great men, it may well be thought, in the world. Yea our blessed Savior saith of himself, that the foxes had holes and the birds of the heaven had neasts, but the Son of man had not whereon to rest his head. And again, Job in his time was the greatest man for substance & wealth of all the men of the East; and likewise he was as bare and poor and distressed as the devil by God's permission could make him. It is like that Mordecai and Ester in the land of their captivity had no great abundance and plenty for a while; but after a while the Lord exalted them both unto great honor and dignity, where they had all things at their desire. Our Apostle saith, both of himself and of others, that they did both hunger and thirst, and were naked and buffeted, and had no certain dwelling place: that they labored, working with their own hands: were reviled, persecuted, despised, and made as the filth of the world, and the of scouring of all things; and yet what by miracles which he wrought, diseases which he healed, and soul-conversions which by his ministry were wrought, he was often much honored, and many times abounded. Thus the Lord ministereth his temporal blessings as he will, to some more, to some less, and to the same men at sometimes more, and at sometimes less; even to all and at all times according to the good pleasure of his will. In some of his children he will be glorified by their poverty and want, by their crosses and afflictions, by their losses and disgraces: for in that in these things he giveth them a patient and contented, and cheerful mind, so that they are not overcome of these things, nor cast down through heaviness as the wicked, herein God is glorified. Again, in some of his children he will be glorified by their wealth and riches, by their honor and preferments, by their power and authority: for, in that in these things he so tempereth them, that they use them to the glory of his name and the good of their brethren, and not swell thereby, nor abuse them as the wicked do, herein he is glorified. Again, in some of his children he will be glorified both in plenty & in want, both in honor and in dishonor: for in that by these things he so ballanceth them, that they run on an even course, and neither sink too low by the one, nor are lifted too high by the other, herein also is he glorified.
Let this then first teach them that abound in wealth and greatness, these two points: first, not to disdain their inferiors in wealth and greatness, as too mean for them to have any dealing at all withal. For how mean soever they be in the worlds account, and how destitute of all things soever they seem to be, yet may they be as great in God's favor, and abound as much in the graces of God's Spirit, as thou that hast all things that thine heart can desire. And yet what a great favor ordinarily it is for the inferior to be admitted to the speech of his superior? Well, admitting you both to be alike great in God's favor, the difference which I find betwixt you is this, that if thou be the greater and wealthier, thou hast the greater account to make, which may not be any cause unto thee to disdain thy brother. The second point is, that they use their wealth and greatness to the glory of God and the good of their brethren. For not the having, but the well using of our riches and authority, &c. commendeth us unto God; and how much soever we have, if we use it not well that which we have, it is no token to us of his grace and favor towards us. Nay, if he give us riches and honor, &c. and not withal the grace to use them as we should, they are unto us an occasion of falling, of falling from God, of falling into idolatry, of falling into many foolish and noisome lusts, of falling into all the snares of the devil. Hast thou then wealth, honor, authority, &c? They are the blessings of God bestowed upon thee, whosoever thou art. But wilt thou know whether they be special favors bestowed upon thee, as upon his dear child? Consider then how thou usest them: for so they are, and are not special favors upon thee. Whereon if we did so think as we should, we would not so delight and set our hearts on them as we do, but we would think of well using them a great deal more then we do. As many therefore as God hath blessed with these things, let them study to glorify the Lord by them, that so they may have comfort in them, as in tokens of his special favor towards them: and always remember to rejoice in the Lord, as in your chiefest treasure.
Secondly, for such as are abased and in want, let this first be a comfort unto them. For this, that they are abased and in want, that they are hungry, thirsty, cold, naked, reviled, persecuted, & the like, is no token that God hath forsaken them, or shut up his loving kindness in displeasure towards them. Nay, this is the cup that many of the best of God's Saints have deeply drunk on before them. Let them then comfort themselves in this, that thus they are brought into the fellowship of the Saints of God. Be it then tribulation, or anguish, or persecution, or famine, or nakedness, or peril, or sword, or all these that press us, let them not be able to separate us from the love of God in Christ Jesus our Lord, but in all these things let us be more then conquerors through him that hath loved us. Whatsoever we suffer or want in the world, let us comfort our selves in this, that it is the beaten way wherein many of God's Saints have walked unto heaven. Secondly, let this teach them to bridle their tongues in their talk of them that are g • eat and wealthy. It is a common fault with them of the meaner sort to say of them, that they have their riches in this world, they have their honor here on earth. But we are to know, that the Lord hath them that belong unto him in both sorts of men, high and low, rich and poor. Neither therefore let plenty be a prejudice to them that abound; neither let want seem to privilege them that lack: but as every man beareth his want, and useth his abundance, so let him be thought to have his portion among the righteous.
Thirdly, such as have experience both of plenty, and of want, let them hence learn, not to stoop at the one, or stumble at the other. Let not their wants dismay them, nor their abundance exalt them. The Lord giveth, and the Lord taketh away; and his name is still to be blessed. Whether therefore we are abased or abound, whether we be full or hungry; whether we abound or have want, everywhere, and in all things we are to bless him, knowing that all things are according to his will.
Now give me leave in one word to point at one other observation from these words. In that he saith, I can be abased, and likewise, I can abound &c. I observe a notable pattern of great perfection in a Christian; for then we grow to a notable perfection, when we can both be abased and abound, be full and hungry, &c. and still be content with the one or the other without murmuring or grudging. The philosophers and heathen writers have talked much of bearing both adversity and prosperity patiently, and have set down good precepts for walking constantly in them both, without drooping in adversity, or swelling in prosperity. But let any man tell me of the best of them, that kept that constant course in both, not daunted with the one, nor puffed up with the other. Nay in this degree of perfection, none of them can, but our Apostle must be the pattern for us to follow after, that we may all of us say with the Apostle, I can be abased, and I can abound, &c. Yea this is a thing which we should all of us know by experience in our selves, that we can be abased, &c. and wherein we should be instructed and taught as in a mystery of religion, to be abased, and to abound, &c. for this is an holy point of Christian knowledge to know to be abased, and to abound, to be content with either, and not to relinquish any Christian duty for either.
But alas, how ignorant are all sorts of men herein? In the Clergy, what ambitious seeking after the chiefest dignities? What heaping of livings one upon another, benefice upon benefice, prebend upon prebend, & of benefices in Commendam upon Bishoprics? In the Temporalty, what joining of house to house, and laying of field to field? What prying and prowling into all kinds of commodities? What thirsting and gaping still after more, more? And what is the cause of all? We have not learned both to be full and to be hungry, both to abound, and to have want. It may be, we can abound, but we cannot be abased: it may be, we can be full, but we cannot be hungry: it may be, we can away with plenty, but not with want. This pricks and pinches, and is as bitter unto us as death: but have we learned to abound and to be full? Nay we know not when we abound, or when we are full: and besides that, abundance and fullness makes us wanton, and proud, and forgetful of such Christian duties as we ought to perform, as might easily have been proved, if time had given leave.
Long we then in our souls to grow forward in a good degree of Christian perfection? Let us learn both to be abased, and to abound, &c. Let not abundance or plenty make us wanton, or proud, or forgetful of our Christian duties: neither let penury and want make us murmur, or faint, or cast us down through heaviness. Let us walk constantly in both, in both let us be content, and in both walk in those holy ways which God hath ordained us to walk in. If we can once take out this lesson, it will bring with it such a Christian perfection, that we shall not be to seek almost in any point of Christianity. Let us therefore apply it, and as we grow either in wealth, or in want, let us think on it, that daily more and more we may know to be abased, and to abound, and that daily more and more we may be instructed, everywhere, and in all things, both to be full, and to be hungry, to abound, and to have want.
LECTURE XC.
PHILIP. 4.
Verse 13.
I am able to do all things through the help of Christ, which strengtheneth me.
14.
Notwithstanding ye have well done that ye did, &c.
I Am able to do all things, &c. We have heard what things the Apostle assumed to himself, and they were great things; as that he had learned to be content with his estate whatsoever it were, that he knew both to be abased, and to abound; that everywhere, and in all things, he was instructed both to be full, and to be hungry, both to abound and to have want. Now lest he should seem to boast too much of himself, or to give others occasion of boasting themselves, he giveth the whole glory of all that he is able to do, in all the things that he speaketh of, unto Christ, that enableth him thereunto. For the better understanding of which words, first it will be needful to clear them from that sense whereunto some wrest them. For thorough the malice of Satan, no doubt, either blinding the eyes of our Adversaries that they should not see the truth, or hardening their hearts that they should pervert the ways of truth: these words which by our Apostle are added (lest he should seem to boast too much of himself) are wrested by our adversaries unto the greatest boast of man's perfection that can be: these words wherein our Apostle giveth all glory unto Christ, are drawn by our Adversaries unto the glory of man, and his perfect obedience. For, to prove that man in this life is able perfectly to fulfill the Law of God, they allege this place as making to that purpose, where it is said, I am able. So that they give this meaning of these words; I am able, not only to be abased, and to abound, &c. but generally, I am able to do all things, even all things that the Law requireth, through the help of Christ which strengtheneth me, is, if he help and strengthen me by his grace, that what ability I want in myself, may be supplied by him. And hereupon they conclude, that man regenerate is able, by the grace of Christ working together with him and strengthening him, perfectly to fulfill the whole Law of God. Whereby, how much they pervert the meaning of the Apostle in this place, we shall easily perceive, if we look but a little into the doctrine which hence they deliver. For who is he that is able to love the Lord his God with all his heart, with all his soul, with all his mind, and his neighbor as himself? And yet this the Law requireth, saying, Thou shalt love the Lord thy God with all thine heart, with all thy soul, and with all thy might; and, Thou shalt love thy neighbor as thyself. Again, who is he that is able to continue in all things that are written in the Book of the Law to do them? And yet the Law saith, Cursed is every man that continueth not in all things that are written in the book of the Law to do them. Again, who is he that doth good and sinneth not? In many things (saith James) we offend all. And John, If we say that we have no sin, we deceive our selves, and the truth is not in us. And sin, we know, is the transgression of the Law, so that whosoever sinneth transgresseth also the Law. We know in part, saith the Apostle, we prophesy in part. Now, as is our knowledge, so is our faith, our love, our obedience. For so long as we are clothed with the earthly house of this tabernacle, as our knowledge is imperfect, so our faith, our love, and our obedience are imperfect. Yea, in the very best of us there is always a rebellion between the flesh and the spirit; and the better we are, the sharper oftentimes will the combat be. Who is he then that is able in this life perfectly to fulfill the Law of God? Unto Christ Jesus God gave the Spirit without measure, and he was able perfectly to fulfill the whole Law of God, and did fulfill it for us, that the righteousness of the Law might be fulfilled in us, and we might be made the righteousness of God in him. But unto us, I mean even unto the most regenerate and sanctified man, the Spirit is given only by measure, so that the flesh and the lusts thereof are not altogether mortified and utterly tamed thereby, but oftentimes pricks they have in the flesh, and messengers of Satan to buffet them. How far off then are the best from perfectly fulfilling the whole law of God? Some indeed are said in the Scriptures to have walked in all the commandments and ordinances of the Lord without reproof, as Zechariah and Elizabeth; and others to have sought the Lord with their whole heart, as those godly Kings, David, Asa, Josiah, &c. But we must understand, that as Jeroboam and others are said, not to have followed the Lord with their whole heart, because they made & worshipped other gods, so those godly kings are said to have sought the Lord with their whole heart, because they have the honor which was due unto God, to him alone: and that Zechariah and Elizabeth were only (in comparison of others) said to have walked holily, & vnblamably before men. For if their ways should have been examined before the Lord, then that of the Prophet should have been found true, In thy sight, O Lord, shall no flesh living be justified; and well might that of Eliphaz unto Job have been said of them, What is man that he should be clean? and he that is borne of woman that he should be just? Behold, he found no steadfastness in his Saints, yea the heavens are not clean in his sight: how much more is man abhominable and filthy, which drinketh iniquity like water? In a word, not any of the sons of men that ever were since the fall of man, or are, were or are able to fulfill the law of God, but only imperfectly, and not in any sort perfectly, otherwise then by imputation. Christ his perfect obedience being imputed unto them through faith, and that which is imperfect in their obedience, being covered, and not imputed unto them through Christ. So that ye see the doctrine which they deliver from these words, is quite repugnant unto the doctrine of the holy Ghost throughout the whole Scripture. And therefore that cannot be the meaning of these words which they do give.
Again, if the Rhemists had thought these words to have made any whit to that purpose, it is very like they would not have failed to have given that note hence. For we see how ready they are to wrest all places to the maintenance of their erroneous opinions. So that they passing this place over with silence, it is very like that they otherwise thought of the meaning of these words, then others of their profession have done and do. Whether then we look unto the doctrine which they gather from these words, quite repugnant unto the doctrine of the holy Ghost throughout the whole Scripture, or unto the judgment of some of themselves, as it may seem; it appeareth that the Apostles meaning is not, as our Adversaries do imagine, that he was able of himself to do all things, not only the things spoken of before, but all things generally which the Law of God required, through the help of Christ which strengthened him, and gave further strength and virtue unto his own strength and virtue.
What then is the Apostles meaning in these words? Surely this (as appeareth by the tenor of them:) To clear himself of boasting himself touching the things that he had spoke of, he renounceth all his own power and strength, as if by his own power and strength he had been able to do those things, and he attributeth all unto the power and strength of Christ, saying, I am able to do all things, even all the things that I have spoken of, that is, I can be abased, and I can abound, &c. For so this universal speech is to be restrained unto the subject and matter here spoken of, as usually it is in other places of the Scripture: or if we will needs enlarge it further, then thus, I am able to do all things, that is, all things that belong unto my duty and calling. But how? by my own power or strength? No, but through Christ which strengtheneth and enableth me. He doth not say, through the help of Christ, as it is in our English Bibles: albeit that also might be said, for that he is often said to help us in the things wherein he alone worketh altogether without us: but he saith, I am able to do all things through Christ, whose work wholly and only it is to strengthen me by his holy Spirit in my inner man (for so the word seemeth here to signify) to do these things, even to suffer adversity, and not be cast down through heaviness; and likewise to enjoy prosperity, and not be puffed up with pride. This I take to be the simple meaning of the Apostle here. Where I note these two points, first, that the Apostle saith, that he is able to do all those things; secondly, by whom it is that he is able to do all things, even by Christ which &c.
In the first point, where the Apostle saith, that he is able, &c. it is to be noted that he saith, I am able. He doth not say, I was able, &c. for indeed before he was called to the knowledge of God in Christ Jesus, he was not able to do so▪ But he saith, I am able, implying, that now that Christ dwelleth in him by his holy Spirit, now that he is engrafted into Christ his body by the washing of the new birth, and the renewing of the holy Ghost, he is able to do all these things, to be abased, &c. Whence I observe this lesson for us, that being regenerate by the Spirit of God, and engraffed into the true olive tree Christ Jesus, we are able to be full and to be hungry, to abound and to have want, and to do the things that are good. Before such time as we be borne again of water and of the Spirit, and be made partakers of the root and fatness of the true olive tree Christ Jesus, the very imaginations of the thoughts of our hearts are only evil continually; our throats are open sepulchers, our tongues are full of deceit, the poison of Asps is under our lips, our mouth is full of cursing and bitterness our feet are swift to shed blood, destruction and calamity are in our ways, the way of peace we know not, the fear of God is not before our eyes: and in one word, we are wholly averse from everything that is good, and only inclined unto that which is evil; being not grapes but thorns, not figs but thistles, not good but ill trees, not lively but dead branches, not friends but enemies, not the sons of God, but the children of wrath; not citizens, but aliens from the common-wealth of Israel, and strangers from the covenants of Promise. But being renewed by the Spirit, our hard hearts are softened, our froward wills are reformed, our dark minds are enlightened, our inordinate affections are ordered, our wicked thoughts are bettered, and our whole man so made partaker of the godly nature, that we fly the corruption which is in the world through lust, and study to live soberly, and righteously, and godly in this present world. So that henceforth we are able to fly that which is evil, and to do that which is good: which also those manifold exhortations in holy Scripture imply, when we are exhorted to follow the truth in love, to mortify our earthly members, to procure things honest before God and all men &c. For albeit unto the wicked and unregenerate the Lord hath not opened their eyes or their cares that they can see the things that belong unto their peace, or hearken unto instruction, and receive understanding: yet hath he appointed thus to stir up his children, and made them able to do the things whereunto they are exhorted.
We do not then (as our adversaries falsely charge us) in the question of Free-will, make men stocks and stones, such as in the things that are good, do nothing at all. Ye see, we say, that being regenerate by the Spirit of God, we are able to be abased, and to abound, &c. to do the things that belong unto our peace, and such as accompany our salvation. As therefore the Apostle saith unto the Corinthians, If our Gospel be hid, it is hid to them that be lost: so I say, If any man be not able to do the thing that is good, it is the man unregenerate, in whom Christ dwelleth not by the power of his Spirit. Here then is the point, not whether we be able to do the things that are good, for that we hold; but whether we be able by our own power and strength at all to do the things that are good, by whom it is that we are able to do these things, which was the second point that I noted in these words.
Touching the second point then, ye see the Apostle saith, he was able to do all things; but how? Through Christ which strengthened him. He was able, but the power and strength whereby he was able, was whence? in any part from himself? No, no such word; but from Christ, who dwelt in him by his Spirit, and strengthened him so, that he could be abased, and he could abound, and still be content with his estate. Whence I observe, that the power and strength whereby we are able to do whatsoever thing is good, is not from our selves, but from Christ, who by his holy Spirit so strengtheneth us in our inner man, that we can be content with prosperity or adversity, and are enabled to do the things that are good. And to this the holy Ghost giveth witness in very many places; We are not sufficient of our selves to think any thing as of our selves, but our sufficiency is of God. Where the Apostle doth not deny that we are able to think that is good; but he saith, that we are not able of our selves as of our selves, but only by God. So in this Epistle, It is God (saith he) which worketh in you both the will and the deed, even of his good pleasure. Where he denieth not that we are able to will or to do the thing that is good, but he saith that it is God that worketh in us both the will and the deed, of his good pleasure. Not to trouble you with mo places to this purpose, by these ye see that it is not of our selves but of God, that we think, will or do the things that are good. We think the things that are good, but it is he that makes us think the things that are good, by suggesting good cogitations into us by his holy Spirit which dwelleth in us. We will and desire the things that are good, but it is he that makes us will and desire the things that are good, by working good motions and holy desires in us by his holy Spirit which he hath given us. We fly the things that are evil, and do the things that are good; but it is he that makes us fly that which is evil, and do that is good, by ministering strength unto us through the power of the Spirit in us. We know how to be abased, and how to abound, how to be full, and how to be hungry, &c. but it is God that enableth us hereunto by the strength of his holy Spirit which he hath given us. Without him we can do nothing, as himself telleth us, not think any part of a good thought, not will any part of a good desire, not do any part of a good deed; so wholly is every good gift from him: but by him we are able to do all things that our duty requireth of us, though not in that degree of perfection which we ought, by reason of the sin which hangeth so fast on us, yet so as he will be well pleased with us, and perfect his praise in our weakness.
Here then first falleth to the ground that error of theirs who maintain that we are able to do the things that are good by our own power and strength, being only holpen by the grace of Christ. What is man y t he should desire to part stakes with his Maker? Doth not God work all in all? The Apostle saith so: and shall not he then have the glory of all? Hast thou any good thing that thou hast not received of the Lord? The Apostle thinketh not: why then rejoicest thou in it, as though thou hadst not received it? In Christ we have all good things that we have, whether for this life present, or that that is to come; and whatsoever good things we do, we are wholly enabled thereunto through Christ which strengtheneth us. Let not us therefore set foot into any part of his glory, but as it is written, Let him that rejoiceth, rejoice in the Lord.
Secondly, let this teach us what we are in our selves without Christ; not fit for anything that is good, not able to do a good deed, not able to will anything that is good, not able to think a good thought, content with no estate, in adversity cast down with heaviness, in prosperity puffed up with pride, in want comfortless, in abundance reckless, & much worse then thus. And yet how ready are we to sooth up our selves, and how gladly do we hear the praises of others for anything that we say or do well? Nay rather then fail, we will break out into our own praises; and worse then that, we will either shut him out of all, unto whom all praise is due, or else enter upon a part with him. So far in love are we with our selves, that we forget Christ, though without Christ there be nothing to be loved in us. But let us learn to know what we are in our selves, and let us be confounded in our selves; and for whatsoever we say or do well, let him have the praise, unto whom all praise is due.
Thirdly, this should teach us in all things to glorify the name of Christ Jesus, and to depend upon him. Are we persecuted, and yet faint not, in poverty and not overcome of poverty, tempted and yet stand fast, any way troubled and yet not dismayed? It is by Christ Jesus. Fly we anything that is evil? do we anything that is good? It is by Christ Jesus. He knoweth what we have need of, and he giveth it: he knoweth that without him we can do nothing, and therefore be strengtheneth us in all things. Sometimes his own arm helpeth us, and sometimes he strengtheneth us sometimes to do, & sometimes to suffer those things which otherwise we could not. How ought our mouths then to be filled with his praises, and how ought we always to depend upon him? By him we stand, and without him we fall. Let our songs therefore always be of him, and let his praises be ever in our mouths for such mercies as we have of him, and let us pray always with all manner prayer and supplication in the Spirit for the strength of his Spirit.
Notwithstanding, &c. In these words the Apostle according to that wisdom that was given unto him, most wisely commendeth the Philippians for their liberality sent unto him. For the Apostle having before most peremptorily signified his constancy both in adversity and prosperity, that through Christ which strengtheneth him he could be content whether he were abased or did abound; the Philippians might haply say, Then our liberality needed not, you could have been as well without it as with it, and therefore we might very well have spared both our labor and our liberality. No, no, saith the Apostle notwithstanding that through Christ which strengtheneth me, I can be content whether I be full or hungry, yet ye have well done that ye have communicated to mine affliction: ye have well done, because ye have done your duty, ye have done that which Christ commandeth, ye have done that which hath great recompense of reward. But how did they communicate unto his affliction? We must understand, that we may communicate unto the affliction of God's Saints three ways: first, when we suffer the like afflictions that they do for Christ his sake, whether it be at the same time, as Paul and Silas did; or at diverse times, as now the Saints of God which suffer, and are persecuted for righteousness sake, as were the Prophets and Apostles before. Secondly, when we are afflicted and mourn in our selves for the affliction of God's Saints, albeit we do not suffer in our bodies with them. Thirdly, when we minister unto them what comfort we can in words, and what help we can in deeds. And thus the Philippians communicated unto Paul's afflictions lying now in prison, sending unto him their minister, and with him such gifts as might supply his wants. And this is it for which the Apostle in these words commendeth them. I can only point at such things as were hence to be observed.
First in that the Apostle saith, Notwithstanding that I am able to endure want through Christ which strengtheneth me, yet ye have well done, &c. hence I observe, that the constancy and patience, and contentment of God's Saints, ought not to be any stay unto us of performing Christian duty which we owe unto them. And yet how willingly do we make everything serve to us for an excuse of slacking such duties as we ought to perform to God's Saints? If they be in prison, or if they be in any poverty and want, and bear it patiently and cheerfully, we commend them; but neither by word we comfort them, nor by other our help we relieve them. And why? They are cheerful enough, they need not our comfort: though they want, yet they are content with that they have, they beg not, and therefore we may spare our purse well enough. But our Apostle tells us, that notwithstanding it be thus with them, yet we shall do well to comfort them and to help them. Yea and surely it is the best done, that is done unto them. For they by such their contentedness and chearfulnes, give good testimony that they belong unto the covenant, that they are of the household of faith: and we as we are to do good unto all, so especially unto them which are of the household of faith.
Secondly, in that the Apostle saith, they did well to communicate to his affliction, I observe, that it is a good deed to comfort and to help the Saints of God in their affliction and trouble. And that it is so, appeareth both for that it is commanded as a duty, practiced of the godly, and hath with it great recompense of reward. Weep with them that weep, saith our Apostle. What is that? That is, let their afflictions move you to compassion; and in token of your compassion, comfort and help them in their affliction. The Apostle to the Hebrews openeth it more largely, where he saith, Remember them that are in bonds, as if ye were bound with them, and them that are in affliction, as if ye were also afflicted in the body. Thus did the Apostle himself, as himself witnesseth, where he saith, Who is weak, and I am not weak? who is offended, and I burn not? As if he should have said, Besides mine own afflictions which befall myself in mine own person, there is no other afflicted, but they touch me also with a compassion with them, both to sorrow with them, and to help them as I can. And see the recompense of reward that followeth it, Come (shall Christ say) ye blessed of my Father, inherit ye the kingdom prepared for you from the foundatione of the world; for I was an hungered and ye gave me meat, &c. Thus the Lord in mercy, and for his promise sake, rewardeth them that comfort and help his poor afflicted Saints in their affliction whatsoever it is. So that we cannot doubt but that it is well done to communicate to the affliction of God's Saints by helping and comforting them.
It is then not well done not to communicate to their affliction. And yet who remembereth the affliction of Joseph? Many good laws and Acts we have for the provision of the poor; I wish due execution of them. Beloved do we believe the communion of Saints? It is an article of our belief, and we will be loath to be tainted in any of them. As then we are joined in a fellowship with all God's Saints, so should we be touched with a feeling of such of their miseries as are in any kind of affliction. They are bought with as dear a price as we are, they are members of the same body with us. And shall the head in the natural body stoop down unto the foot if it be pricked or hurt, to look unto it and to help it, and shall not we look unto our poor brethren and distressed, & help them? Surely if it be well done to communicate to their afflictions, then it is not well done not to communicate to their afflictions; and if eternal glory in the heavens be the recompense of their reward that communicate to the affliction of God's Saints, then what shall be their reward that do not? The King, even our blessed Savior shall say unto them in that day, Depart from me ye cursed into everlasting fire, which is prepared for the Devil and his Angels. For I was an hungered &c. While we have therefore time let us do good unto all men, but specially unto them which are of the household of faith. Let us not forget the misery of the poor in their trouble. Blessed is he that considereth the poor and needy, the Lord shall deliver him in the needful time of trouble.
LECTURE XCI.
PHILIP. 4.
Verse 15.
And ye Philippians know also that in the beginning of the Gospel, when I departed from Macedonia, no Church communicated with me, &c.
16.
For, even when I was in Thessalonica, ye sent once and afterward again for my necessity.
ANd ye Philippians, &c. The Apostle having in the former verse commended the Philippians for their liberality sent unto him lying now in prison at Rome, as very well done so carefully to communicate unto his afflictions; in these two next verses goeth forward with the like commendation of their liberality even since his first preaching of the Gospel unto them. First, by comparing them with the rest of the Churches of Macedonia, verse 15. Secondly, by giving them this testimony, that even when he was absent from them, and laboring with other Churches, they ministered unto his necessity, not once, but once and again. And lest by this his great commendation of their liberality he might seem to look after a new benefit, verse 17. he telleth them, that as his rejoicing in the Lord, whereof he spake before, was not for his own sake, or for the supply of his want by their liberality; so neither this his commendation of their liberality from the first unto the last, was for his own sake, or that he desired a new gift of them, but both the one, and the other was for their sakes, and that in both he regarded the fruit which might further their reckoning. This I take to be the general purpose of the Apostle in these words. Now come we unto a little more particular examination of them.
And ye: By this that he saith, ye also, &c. he meaneth that not only he, and the other Churches of Macedonia, but they also knew this that he now speaketh; what? namely, that in the beginning of the Gospel, that is, at my first coming into Macedonia, and preaching the Gospel unto you: for he speaketh not simply of the beginning of the Gospel, but of the beginning of the Gospel in that country of Macedonia, whereof Philippi was the chief city, and the first place that we read he preached in, in that country. This then, saith he, ye know, that at my first coming and preaching of the Gospel unto you, when I departed from Macedonia, that I might preach in other countries also, no Church of all the other Churches of Macedonia, neither Thessalonica, nor Amphipolis, nor Apollonia, nor any of the rest, communicated with me concerning the matter of giving and receiving, but ye only. Where first in that he saith, when he departed, &c. hence some gather that his manner was, where first he preached the Gospel to take nothing of them till his departure from them, and then to take of them sufficient for his journey to the next place, and for his provision there till he should depart from them. Secondly, in that he saith, no Church communicated with him concerning the matter of giving, &c. his meaning is, that whereas he had bestowed on the other Churches spiritual things, he had not, as had been meet, received of them again temporal things. The phrase of speech here used is borrowed from merchants or others which have their books wherein they set down their layings out, and their receiuings in, that when they make their counts there may be a proportion in those things. So he meaneth that between those other Churches of Macedonia and him there should have been this proportion, that as he had ministered unto them spiritual things, so they should have ministered unto him of their temporal things. Thirdly, in that he saith, but ye only, he commendeth them above the rest of the Churches of Macedonia. In the next verse when he saith, For when I was in Thessalonica, he addeth this farther to the commendation of the Philippians for their liberality, that besides their liberality at his departure from them, when he was in Thessalonica, the metrapolitan city of Macedonia, and they had heard that he having passed through Amphipolis and Apollonia, and being now in Thessalonica, none communicated unto him; they sent unto him once and again while he was there to supply his necessity. In the verse following, when he saith, not that I desire, &c. his meaning is as he said, verse 11. that he speaketh not this, he commendeth them not thus, because he now, or at any other time desired a gift of them so much for his own sake, and for the supply of his own wants; but to signify the very true cause of his rejoicing, verse 10. and the very true cause of this his commendation of them, he saith, but I desire the fruit, &c whereby he signifieth that the principal thing which he regarded in their gifts and liberality, was the fruit which should follow thereupon to further their reckoning, for that the Lord in that day should reckon this to their vantage, and accept it for good payment. The phrase of speech here used, is likewise borrowed from the merchants counting book; for as in case of the debt of a great sum of money unto a merchant, the more money that is noted in his book as paid, the more his reckoning is furthered that paid it; so the Apostle signifieth that the moe of their charitable works towards him were as it were noted in God's book, the more their reckoning was furthered with God, who reckoned that to their fruit which they did unto him. So that the cause of his rejoicing, and commending their liberality principally was, because of the fruit which thence redounded unto them from God, who would recompense it in the heavens into their bosoms, and accept it in mercy as some acquittance of their debt. This I take to be the true meaning of these words. And now that we understand the meaning of the Apostle in these words, let us see what profitable notes we may gather hence for our farther use.
And ye Philippians. In that the Apostle saith, that when he departed from Macedonia, none of the other Churches of Macedonia, but the Philippians only, communicated to his necessity, hence it may seem might be observed an example of great ingratitude in those Churches, that withheld their temporal things from the Apostle, when he had ministered unto them spiritual things. But I dare not altogether so judge them, because of that notable testimony which our Apostle giveth unto them in the latter to the Corinthians. Where he proposeth their example unto the Corinthians, thereby to stir them up to the relief of the poor Saints, and testifieth, that in their most extreme poverty they were richly liberal; that beyond their power they were willing, and that they even pressed the Apostle to receive their relief towards the poor Saints. A rare example of great piety, and very tender compassion. So that I impute their not communicating unto the Apostles necessity, at this time, rather unto forgetfulness, and some want of care for this time (which was sometime the fault of the Philippians, as we heard before) then unto vngratefulnesse, or any such notorious fault. The Apostles purpose I take rather to be to commend the Philippians, then deeply to censure the other churches.
In this then that he saith, that when he departed from Macedonia, no church &c. I note the thing for which he commendeth the Philippians above the other churches of Macedonia; which was, the performance of that Christian duty towards him, to minister unto him temporal things when he had bestowed on them spiritual things. Whence I observe this lesson for us, that where spiritual things are bestowed upon us, there we should minister temporal things; where the Minister teacheth us with the word, there we should make allowance of maintenance unto him. Which point the Apostle proveth at large in the former to the Corinthians, and by many arguments: as first, by an argument taken from Soldiers; Who (saith the Apostle) goeth a warfare any time at his own cost? How much more should they that fight the Lord his battles, fight them at the churches cost? Secondly, by an argument taken from planters of Vines. Who (saith the Apostle) planteth a vineyard and eateth not of the fruit thereof? How much more should they that plant and work in the Lord his vineyard eat of the fruits of their own labors: Thirdly, by an argument taken from them that are occupied about cattle? Who (saith the Apostle) feedeth a flock, and eateth not of the milk of the flock? How much more should they that feed the Lord his flock with the sincere milk of the word, be fed by them with temporal food: Fourthly, by an argument taken from the testimony of Moses, where he saith, Thou shalt not muzzell the mouth of the ox that treadeth out the corn, for that was the fashion in Palestine: how much less should their mouth be muzzled, maintenance be denied them that labor in the Lord his husbandry? Fifthly, by comparing spiritual things with temporal things; If (saith he) we have sown unto you spiritual things, is it a great thing if we reap your carnal things: that is, things necessary for the maintenance of this life? Sixthly, by an argument taken from the allowance of the Priests of the old Law: Do ye not know (saith the Apostle) that they which minister about the holy things, eat of the things of the Temple? and they which wait at the Altar, are partakers of the Altar: so also hath the Lord ordained, that they which preach the Gospel, should live of the Gospel. Thus ye see a large proof of this point in that one place by many arguments. Many other places there are pregnant also to this purpose, as when it is said, Let him that is taught in the word, m • ke him that hath taught him partaker of all his goods: as also where it is said, The Elders that rule well, are worthy of double honor, especially they which labor in the word and doctrine: by which term of double honor, many do understand reverence, and things necessary for the maintenance of this life. The point is so clear, that to doubt of it, is to doubt of the truth of the Scriptures, which in so many places give so evident testimony thereunto.
Which may serve to admonish many of us of a necessary duty wherein we use great slackness. Some of us can be very well content neither to be taught in the word, not to give any maintenance to the Preachers of the word. And these are men altogether senseless, without all feeling of God or godliness, in whose hearts the day-star of righteousness hath not yet risen, that they should know or thirst after the things that belong unto their peace. Others of us could be better content a great deal to give something to stay the Ministry of the word, that so we might continue in our ignorance, and sleep in our sins, then to have the word preached unto us. And these are men, not sick, but dead in sin, desperately wicked, and unto every good work, reprobate. Others of us can be content to hearken to them that labor in the word and doctrine, and that they should preach often, but care not how little to hear of allowance toward their maintenance. If they speak of the Ministers duty, of the assiduity and diligence which they ought to use, of the necessity that lieth upon them to preach the Gospel, of the woe that is unto them if they do not preach the Gospel, we like them well, and commend them much. But if they speak of their own maintenance, of their allowance due on our parts unto them: what say we then? Then forsooth they tell their own tales, they preach for themselves. Nay we can dispute very well against them out of the Scriptures in this point, and tell them that freely they have received, and freely they must give, and that Paul labored with his own hands, because he would not be chargeable to them whom he taught. But see how herein we deceive our selves. He that saith, Freely ye have received, freely give, doth he not immediately after say, that the workman is worthy of his meat? What then, doth our blessed Savior cross himself? God forbid. And yet either we must say so, or else that the former words make nothing against the maintenance of Ministers, especially the latter words being both so plain in themselves, and likewise alleged by the Apostle for the Ministers maintenance. For the meaning then of those words; first I say, that they are to be understood of working miracles; which gift, as the Lord freely bestowed on his Apostles and Disciples for a time, for the better gaining of men unto the faith, so he would have them freely shown forth upon men, that as Elisha the Prophet could by no means be wrought to receive anything of Naaman the Syrian for healing his leprousie, so whatsoever sickness they should heal, whatsoever miracles they should work, they should not be wrought to take anything for it. Secondly, if any man shall contend that the words are to be understood of the Lord's work generally, that as freely they have received the grace, so freely they do the work, then I expound the words by that of the Apostle Peter, that they are to feed the flock of God which dependeth on them, caring for it not by constraint, but willingly; not for filthy lucre, but of a ready, mind. Surely it is no way the meaning of those words, that they that labor in that holy work, should be debarred of wages for their labor. Neither doth the example of the Apostle (laboring with his own hands) at all make against the maintenance of the Ministry by the Church. First, he professeth that he wrought with his hands, not for that he ought so to do (for he proveth that they ought to have ministered unto him) but that they might have no exception against him. Secondly, the example of the Apostle herein is no way to press us, for that he needed not, as we, to attend unto reading, but being immediately taught of God, and furnished with all knowledge in the third heaven, he was able at all times to teach the way of God perfectly, though he wrought with labor and travel night and day. But we cannot intend manuarie matters, and do the duties of our calling. Our duty is to attend unto reading to exhortation, and to doctrine; and the Church is to minister unto us necessary maintenance. How cunningly therefore soever we think we can dispute against the maintenance of the Minister by the Church, yet do we but deceive our selves therein. This is true generally, that whatsoever we say or dispute, we will give as little to his maintenance as may be, we will withhold from him as much as we can, we think that well gotten that is saved from them, and we think every little too much that they have.
Beloved, I have no cause but to persuade myself better things of many of you. Only I speak how it fareth commonly with men abroad. The people's readiness in all places to deceive their Ministers in all kind of their tithes, is often spoken of unto us that have some farther experience therein then what we have by hear-say. As for us, let it not be so with us, but let us be ready to communicate unto him that hath taught us in the word, that there be no complaint of our not communicating concerning the matter of giving and receiving. Every laborer is worthy of his wages. Let us not deny them unto him that oftentimes steepes his labors with us in his own blood. Nay, let us give them cheerfully unto him as unto him that watcheth for our souls. It is but copper that we give for the purest gold. Let us not stand upon this exchange, but let us offer it most willingly.
The second thing which I note in these words is, that the Apostle saith, that the Philippians only communicated with him concerning &c. They waited not to see what the other Churches would do, whether they would give the Apostle ought or no, or what they would give, or when they would give, but they bethought themselves what they were in duty to do, and that they did, though they only did it. Whence I observe this lesson for us, that look what is our duty to do, that we are to do, though none join with us. If Noah should have looked what the old world did, and have fashioned himself like unto them, he had been like to have perished in the waters with them. But he looked what his God required of him, and though none joined with him, yet he alone walked with the Lord, and therefore he alone was saved, when the rest of the old world was drowned with the waters. Or if Lot should have looked to the wicked conversation of the Sodomites, and defiled himself with their unlawful deeds, he had been like to have been consumed in the fearful burning of those sinful cities. But he looked to the Law of his God, & though none joined with him, yet he alone walked in the ways of the Lord, and therefore when the city, and they that were in it were destroyed, he was saved. Or if that Samaritan that was cleansed with the other nine, should have stayed to wait what the other nine would do, his leprosy might have taken hold of him again. But he considered his own duty, and when he was healed, he turned back, and with a loud voice praised God, and fell down at his feet on his face, and gave him thanks: and therefore he was praised of the Lord, and cleansed of his leprosy. All which examples show plainly unto us, that we are not to look what others do, but what we are to do; and though all the rest of the world bow the knee unto Baal, yet must we with Elijah look unto the Lord our God, and serve him alone: whatsoever is our duty to do, that must we do though we only do it. Though there be but few that strive to enter in at the strait gate, yet must we strive to enter in at the strait gate: neither may we follow a multitude to do evil. It is our duty that we must look unto, and be there many or few, any or none besides our selves to join with us, yet must we do that which our duty requireth of us.
This may teach us to reform a great fault in our selves. We are none of us grown to that height of impiety (I hope) that in a desperate mood we will say, that we had rather go to hell with company, then go to heaven alone. But this is a great fault with many of us. In matters of contribution unto any good purpose, what do we say? No reason we should contribute alone, we will see what others will do; if they contribute, we will; if they will not, we will not; and saying thus, we think we say well; and if we add this, let others do, and in proportion we will not be behind the best, then we think no man can say more, or better. But thus still we depend upon the doing of others, whereas in doing good we should one go before another, and rather strive to be examples unto others, then stand upon the example of others. If we be the foremost, it may be others will follow us; and if we be alone, it is better to walk in the way alone, then out of the way with others. In matters likewise of election what do we say? We would gladly bestow our voice on the best, but the most go another way, and we can do no good by singling our selves from the rest, a note of singularity we may bring upon our selves; if there were any possibility to do good, we would bestow our voice as we should, but being none, we may not lose our voice that way, but bestow it another way. Thus we look at the example of others, and offend by the example of others, whereas rather by our example others should be condemned which do not as we do. Beloved, let this be our rule, to look what we should do, not what others do. Let us do that we ought, though we alone do it, & let us fly the rest, how many soever follow it. Let us by our example provoke others to do that is good, and if they do not follow it, let their judgment be upon their own head. If we alone walk in the ways of our duty, our reward is with our God, but their judgment sleepeth not, that either will not walk with us, or forsake us in the way.
In the next verse the Apostle giveth this testimony unto the Philippians, that when he was absent from them, when he was in Thessalonica, they sent their liberality once and again unto him to relieve his necessity. Wherein first I observe a notable pattern of that great care which ought to be in the people for their Minister. The people should after the example of the Philippians, be careful to inquire into the state of their Minister, and as they shall understand him to need this or that help, this or that encouragement, so they should be willing once and again, even as need is with all cheerfulness, wherein soever they may to help them. But far otherwise is the practice with us. If his living be small, and he such a one as laboreth painfully in the word amongst us, yet will we not relieve him; and if we send once and again unto him, it shall be when we have got some advantage against him, some that may vex and trouble him, and either weary him of all, or turn him out of that little that he hath. His bareness and his want shall be his reproach amongst us, but no cause of any holy care for him. It should not be thus, but as the Philippians did, so should we do, even take all care for them that teach us in the word.
Secondly, in the person of Paul, I note that it was Paul's necessity which the Philippians sent once & again to relieve. Whence I observe, that even the best Ministers of the Gospel of Christ Jesus are sometimes urged and pressed with necessity. In Paul indeed it was less marvel, both because that was the infancy of the church, and for that he always went about either planting or stablishing the Churches, and settled himself in no certain place. But now that the Church is stablished, and the Ministry settled, that now sometimes the very best should be pressed with necessity, I know not well what to say to it. It is certainly one of the shames and discredites of our Clergy, that in many places the worthiest laborers want, and the veriest loiterers abound. Some lights of the church have either nothing, or as little as little may be: & again, some others, that either cannot, or will not do any good in the Church at all, have living upon living, & dignity upon dignity heaped upon them. Ye see the note which I should prosecute: but time will not give me leave.
LECTURE XCII.
PHILIP. 4.
Verse 17.
Not that I desire a gift, but I desire the fruit which may further your reckoning.
18.
Now I have received all &c.
NOt that I desire a gift &c. In these words the Apostle signifieth the very true cause of that his joy in the Lord, whereof he spake before verse 10. and the very true cause of this his commendation of their liberality in the two verses next before. For, as before he signified in verse 11. that the principal cause of his rejoicing was not because of his want, because his want was supplied by their liberality; so now he signifieth that the principal commendation of their liberality was not for that he desired a new gift of them, as some thereby might haply imagine; but the principal thing which he regarded both in the one, and in the other, the principal cause both of his rejoicing in the Lord for their care for him, and of his commendation of their liberality both first and last towards him, was the fruit which followed thereupon to further their reckoning in that day of the great account. But I desire &c. The phrase of speech here used is borrowed from the Merchants counting-books: for as in case of the debt of a great sum of money to a Merchant, the more money that is noted in his book as paid, the more his reckoning is furthered that paid it; so the Apostle hereby signifieth, that the more of their charitable works towards him, were noted, as it were, in God's book, the more their reckoning was furthered with God, who in the great account should reckon that to their fruit & advantage, which they had done to him. What was then the things which the Apostle principally desired, even more then their gifts though he needed them? It was the fruit of their liberality, that they might reap the fruit thereof with God. And what was the fruit of their liberality? Namely, the furthering of their reckoning with God in that day when they should give accounts of that they had done in their flesh, whether it were good or evil; for the Apostle knew that this fruit should follow their liberality towards him, that thereby their reckoning should be furthered with God, who would reckon that upon their head to their vantage that they had done to him. And this was it which principally caused the Apostle to joy in their gifts and liberality. Thus much for the opening of the meaning of these words. Now let us see what observations we may gather hence, whereof to make some farther use for our selves.
Not that I desire a gift. The first thing which here I note is the Apostles diligent care to clear things as he goes. In verse 10. of this Chapter the Apostle signified his great rejoicing in the Lord for the Philippians great care for him, shown by the things which they sent him by their minister Epaphroditus. Whereupon lest it should be thought that before he received their gift, he had been cast down through heaviness, or were not able to endure his want, he clears himself of all suspicion of any such abject mind, and tells them in the next verse, that he spake not because of want, that is, y t he rejoiced not so much, because his want was supplied by their liberality, but there was another matter in it. Again, in ver. 11.12. he signified that he could be content with whatsoever state he were in, that he knew how to be abased, and how to abound, that he was instructed both to be full, and to be hungry, to abound and to have want. Whereupon lest he should seem to have boasted himself too much of himself, as if by his own power and strength he had been able to do all those things, he clears himself of all such arrogant presuming of his own strength, and tells them verse 13. that he is able to do all those things: but how? by his own power and strength? No, but through Christ which strengthened him. Again, the Apostle having said that through Christ which strengthened him he could endure want, and he could be content whether he were full or hungry, &c hereupon it might be thought that he made small account of their benefit, and could as well have been without it as with it. He therefore clears this point also, and tells them that notwithstanding he could do all things through Christ, yet they had well done to communicate to his affliction. Again in verses 15.16. he highly commended the Philippians for their great liberality towards him even from the first unto the last, and preferreth them before all other Churches of Macedonia. Whereupon lest he should seem to affect a new benefit, to desire a new gift, he clears himself of any such desire, and tells them plainly that he doth not so commend them for that he desireth a gift of them. Thus, sometimes to clear the truth of doctrine, sometimes to free himself from unjust suspicions, always to rectify them that they do not misconceiue of things, evermore he clears matters as he goes. Whence I observe a good lesson for the Minister of the Gospel of Christ Jesus, which is, that he give all diligence in his teaching so to clear things as he goes, as that his people may not misconceiue anything either touching the truth, or touching himself. He is to be jealous of both, even with a godly jealousy; of the truth, that no speech of his may cause them to err touching the truth; that he speak not anything against the truth, but for the truth; that in all simplicity and plainness he deliver the truth; or if at any time he speak something which may be mistaken, yet he so clear it before he leave it, as that there need to be no doubt of it. Of himself, that no speech slip him, nor any action pass him whereby he may be noted of impatience, or pride, or contempt, or covetousness, or any such spot of life; or if he do speak, or do anything whereby any such suspicion is or may be fastened on him, that he so clear it, that he quite wipe it out; for if the truth be prejudiced, it is a stumbling block in a brothers way, and a woe is unto him that putteth a stumbling block before his brother to cause him to fall: or if his own person be prejudiced, it is an hindrance unto the work of his Ministry, & wherein shall he have any comfort if not in the work of his Ministry? If the example of our Apostle even in this Chapter were not a sufficient president for all Pastors of God's people to this purpose, I might add thereunto both the example of our blessed Savior, and likewise of the rest of the Apostles: for who so looketh into the New Testament shall see them always so diligent in this point, as they do not miss the teaching of anything which might either prejudice the truth, or their own persons. But I pass over further proof for this point.
This first might serve for a very good instruction unto many in the Ministry in these our days; for how many are there in many places, that sometimes move moe doubts then they do answer? How many that sometimes so speak, as that they leave their hearers in greater suspense then they found them? How many that so speak, as that their hearers by that they speak, cannot discern whether they be Protestants or Papists? How many that couch their matters so closely, and handle things so obscurely, as if they would not be understood? of whom ye shall hear some say when they come from them, they are fine men, great scholars, learned Divines: but ask them what they learned? they can say just nothing. How many are there that say they care not what, nor what men gather of that they say? How many that speak smoothingly, how many that speak egrely, and yet never labor to clear themselves of hatred, and of flattery? Some are negligent & careless to consider what they speak, and these never think of clearing things as they go. Others are so little zealous of y e truth, that though something slip them which may hazard the truth, yet they will willingly let it go; and these care no • for clearing things as they go. Others love to carry things in the clouds, and so to speak as that a man shall be little the better or the wiser; and these will not clear points as they go. But beloved, what should I speak to you of these things? Ye see what duty lieth upon us by the example of the Apostle; even so to clear things as we go, as that ye may not misconceiue of what we speak.
Hence then learn you to give all diligence in hearkening to the things that we speak: for if we be to be so careful as that nothing slip us which we clear not, lest ye should misconceiue of anything, then surely are ye to be as careful of attending to that we speak, that so ye may conceive aright of everything that is spoken. Otherwise if your thoughts be wandering, and your wits (as we say) a wool-gathering, what pains soever we take in clearing of things, yet do ye mistake things. And hereupon it is that we sustain many wrongs of them that hear us. We must take pains, and labor that ye may conceive aright of all that we speak; and ye must sleep a little and hear a little, and wander in your thoughts a little and hear a little; and then in something mistaking us, ye must run upon us, and we said, ye know not what. Howsoever this be commonly a fault amongst hearers, yet beloved, let it not be so amongst you. When ye come hither, pray unto the Lord that he will stir up your dull minds by his holy Spirit, that he will vouchsafe to bless the ministry of his holy word unto you; and when ye are here, give all diligence to hearken, that so ye may conceive aright of the things that are spoken, that so by the things which ye hear the Lord may be glorified, and yourselves edified, & built up into a perfect man in Christ Jesus.
The second thing which I note is, the Apostles fatherly affection towards the Philippians; for in that he saith, that he desireth not a gift, but the fruit which may further, &c. he showeth that as fathers in their tender affection towards their children desire not anything of them but for their behoove and good; so he in his tender love towards them, desires not any gift of them, but for their behoove and good in the day of Christ Jesus. Whence I observe what a fatherly affection there ought to be in the Pastor towards his people, namely such, as that he seek not theirs, but them; not his own profit, but the profit of his people, that they may be saved. Thus our Apostle often professeth that he did; as where he saith, that he sought not his own profit, but the profit of many that they might be saved; and again where he telleth the same Corinth. that he sought not theirs, but them. Wherein he hath left a president for us, that as he hath done so we should do also. What then? Is not the Pastor to labor with his people in the word and doctrine for their salvation, and to desire nothing of them, to look for nothing at their hands? No, not so; for we heard the last day, that where spiritual things are sown, there carnal things are to be reaped, and that he that teacheth may as well require them of them that are taught in the word, as the soldier may do his pay, or the laborer his wages, or he that planteth a vineyard of the fruit of the vineyard, or he that feedeth a flock of the milk of the flock. But as at the first he is not to undertake this sacred and holy function in any covetous or ambitious desire for worldly maintenance or promotion, but in an holy desire to gain men unto the faith and knowledge of Christ Jesus; so at no time is he so much to respect the gift and maintenance that he hath by his people, as the salvation of his people in the day of Christ Jesus. In a place therefore where his living is allotted, and his maintenance set, the benefit of his living should not so much rejoice him, as to see his people offer their duties willingly, and give them cheerfully; for that this is a token of their growth in piety, & a fruit which shall surely further their reckoning. And so likewise in a place where only a voluntary contribution is made for a time, the allowance whatsoever it is, is not so much to rejoice him, as the evident tokens of their piety therein which make it, which shall further their reckoning. And the care which in both places is by him to be taken, is not to be for his own profit, but for the profit of his people that they may be saved, even for the gaining of them in the faith and knowledge of Christ Jesus. To which purpose also is that of the Apostle Peter, Feede the flock of God which dependeth on you, caring for it not by constraint but willingly, not for filthy lucre but of a ready mind.
But as our Apostle saith to the Corinthians, Though ye have ten thousand instructors in Christ, yet have ye not many fathers; so may it now be said, though many Churches and many congregations have many Ministers and teachers, yet have they not many so fatherly affected as seek not their own profit, but their profit that they may be saved. If we should look into the Popish Clergy, it would easily appear by their practice what it is they seek and desire. For to what end are their trentals, diriges, masses, bulls, pardons, and such other their trash, but for that they desire gifts, and seek after their own profit? It were to be wished that they only were such, and that there were no such amongst us. But what shall we say of them that so they may get in, care not how they come in, in at the window, or down at the house top? that stick not at these matters of simony and corruption, but swallow them down greedily? that take the fourth, fifth, seventh, tenth, twentieth part of the living, and leave the rest unto the Patron? that fly to Tarsus when they should go to Nineveh, and rather reside anywhere then where they should? that heap living upon living, and dignity upon dignity, and come either at none, or but at someone of them? that feed themselves, and fleece their flocks, but do not labor with them in the word? that keep no proportion concerning the matter of giving and receiving, but reap as many carnal things as they can, and sow either none, or as few spiritual things as they can? Do not these seek their own profit more then the profit of the people that they may be saved? Are not these of those that seek their own, and not that which is Jesus Christ's? If they could say anything for themselves, it is all well, surely I cannot say anything for them. I wish that they who by their place may and ought to look to the reforming of these things, would in an holy care look unto them, and as much as in them is reform them. Work there will be; for hardly will these things be reformed.
Now as there are many in the Ministry that neither are, nor will easily be persuaded to be so fatherly affected towards their people as to seek them, and not theirs, or more then theirs; so, beloved, are there many among you that hear us, and unto whom we are sent, that will hardly be persuaded of any of us that we seek not yours but you, that we seek not our own profit, but yours that you may be saved. Nay if we tell you that it is not your worldly commodities that we so much seek after, that it is not your carnal things that we so much desire, but that the principal thing that we long after even from our very heart root, is your godly growth in the faith and knowledge of Christ, and your salvation in the day of Christ, what do ye commonly twit us withal? namely this, that we shall long tell you thus before you will believe us. And this is one great cause in my judgment why oftentimes we labor all night and catch naught, why we spend our strength in vain, and for nothing amongst you, even your hard persuasion of us as wanting all such fatherly affection towards you. But as the fault is great of such in the Ministry as want such affection towards you, so is your fault also great to think that none in the Ministry are so affected towards you. Where therefore their presence, their diligence, their watchfulness, their care over you give you no other cause, there persuade yourselves the best of your Ministers and Teachers. Yea persuade yourselves of this, that they seek not yours but you, that they seek not their own profit but yours that ye may be saved, that they desire not a gift, but the fruit which may further your reckoning.
The third thing which I note is that the Apostle saith, that the fruit of their liberality towards him shall redound to the furtherance of their reckoning in the day of Christ Jesus. Whence I observe a notable commendation of charitablenesse towards the poor, afflicted, and distressed, and generally of good works. The commendation is this, that look what we give unto the poor and afflicted members of Christ Jesus, look generally what good we do, that shall as it were be reckoned upon our head in that day when we shall give our accounts what we have done in the flesh, whether it be good or evil. For imagine that it were with God as it is with man, and that he had a book wherein were noted as our debts so our payments; in the day when the account shall be made, whatsoever charitable work we have done unto any of God's Saints shall be reckoned unto us for good payment, and the moe we have done, the more shall our reckoning be furthered; nay the good works that here we have done they shall then be recompensed with eternal glory in the heavens. He that hath mercy on the poor (saith Solomon) lendeth unto the Lord, and the Lord will recompense him that which he hath given. Whosoever (saith our blessed Savior) shall give unto one of these little ones a cup of cold water only in the name of a Disciple, verily I say unto you he shall not lose his reward. And in the last day, Come (shall he say) ye blessed of my Father, inherit ye the kingdom prepared for you from the foundation of the world. For I was an hungered, and ye gave me meat, &c. The reason of such recompense of reward is, because Christ reckoneth it as done unto himself, whatsoever is done unto his members here on earth. If they be persecuted, he is persecuted, as that his voice from heaven shown when he cried, Saul, Saul, why persecutest thou me? when not he, but his Disciples were persecuted. And again, if they be relieved he is relieved, as that place of Matthew showeth, where he saith, Verily I say unto you, in as much as ye have done it unto one of the least of these my brethren, ye have done it unto me. Now shall any good be done unto Christ the everlasting Son of the Father, and shall the reward be less then everlasting glory in the heavens?
What shall we say then? Is salvation in the heavens the reward of our works? yea, it is so. Is it a reward due unto our works? Yea, it is so. Is it a reward due unto our works upon the merit of our works? No, in no sort. For when we have done all that we can, Christ hath taught us to say that we are unprofitable servants, yea when we have done all things that are commanded us. And whatsoever afflictions we suffer in this present life, Paul hath taught us, that they are not worthy of the glory that shall be shown unto us. The merit that we can talk of for our works, is to say with Daniel, To us belongeth open shame: and with Job, If I would justify myself by standing upon the merit of my works, my own mouth shall condemn me; for in many things we sin all: and all our righteousness, even the very best of it is as filthy clouts. How is salvation then a reward due unto our works? Even for the promise sake made unto us in Christ Jesus. For therefore do we claim salvation as due unto our works, even because God hath made that promise in Christ Jesus unto our works. But what was the cause of his promise? was it our works seen, or foreseen that they would be of such desert? No, but of his own free grace and mercy towards us, according to the good purpose of his will he promised it unto us. And therefore the Apostle saith, By grace are ye saved through faith, not of works, lest any man should boast himself. And again, Not by the works of righteousness which we have done, but according to his mercy he saved us. Thus we teach, and everywhere we exhort all men unto good works, and holiness of life, without which no man shall see the Lord.
First then here, beloved, learn you to skill what manner of men they be that charge us that we preach only faith, but either mention not, or else condemn good works. Ye see we tell you out of our Apostle here, that they shall further your reckoning in the day of Christ Jesus. And therefore we beseech you to abound in every good work until the day of Christ Jesus: and know them to be of their father the devil that say, that either we mention not, or condemn good works unto our people.
Secondly, hence learn to acknowledge and to magnify the great mercy of our God, who accepteth that for a furtherance of our reckoning, which if he should deal with us in justice could stand for no payment; for how I pray you stands it? We should bring gold for payment into the Lord's treasury. But we bring lead, and he accepteth it for gold. Our best righteousness is full of unrighteousness, yet doth he accept it. What? for our righteousness sake? No, for his mercies sake, and imputeth unto us the righteousness of Christ Jesus. Let our mouths therefore always be filled with his praises for such his loving mercies towards us.
Thirdly, let this be a sufficient motive unto you to stir you up unto charitablenesse, and unto every good work; for seeing such is their acceptance with God that in that great account they shall further your reckoning, what should stay you but that ye should labor to be fulfilled with the fruits of righteousness? Time cuts me off that I cannot speak of these things, and I shall the next time be farther occasioned to speak of them by occasion of the text.
LECTURE XCIII.
PHILIP. 4. Verse 18.
NOw I have received all. Hitherto we have heard the Apostles thankfulness unto the Philippians for their care for him, and his commendation of them for their liberality towards him. Now he commendeth their liberality, and withal addeth a promise of recompense of reward for their liberality, and so concludeth the Epistle with praise and thanksgiving unto the Lord. In verse 18, first he signifieth the faithfulness of Epaphroditus, when he saith, Now I have received all: all? what? to wit, all that you sent by Epaphroditus. For herein he giveth him this testimony, that he had received the whole sum of him which came from them, which it is like they had specified. Secondly, he commendeth their liberality of the quantity of it, when he saith, I have plenty, and am filled. For hereby he signifieth that their liberality towards him was not scanted, but was such as plentifully supplied his wants, such as filled his desires; not that the gift which they sent him was so great and magnificent, (for the Churches of Macedonia were but poor, ) but though it were but small, yet such was his contentment, as that he was as well satisfied and as fully as the greatest man with his greatest riches. Thirdly, he commendeth their liberality of the acceptableness of it unto God, when he saith, An odour that smelleth sweet &c. For herein by a speech borrowed from sacrifices made by fire for a sweet savor unto the Lord, he signifieth that their liberality was as acceptable and pleasant unto God, as the sacrifice that smelleth sweet in the nostrils of the Lord. These are the principal points contained in these words, and this I take to be the meaning of them. Now let us see what notes we may gather hence for our further use and instruction.
The first thing which here I note is the faithfulness of Epaphroditus, who kept nothing back of all that the Philippians sent unto the Apostle, but faithfully delivered whatsoever they sent unto him. Whence I observe a notable pattern of that faithfulness which ought to be in all Christians, to discharge that trust whatsoever it is that is reposed in them: even such should be their faithfulness, as that they whom it doth concern, may safely give them this testimony, that they have discharged the trust that was reposed in them. Such was the faithfulness of Samuel, who when he had asked of the people of Israel, Whose Ox have I taken? or whose Ass have I taken? or whom have I done wrong to? or whom have I hurt? or of whose hand have I received any bribe to blind mine eyes therewith? and I will restore it you. They said unto him: Thou hast done us no wrong, nor hast hurt us, neither hast taken ought of any man's hand. So faithfully he had walked amongst them in all things, that they gave him testimony of his faithfulness before the Lord, and before his Anointed. Such faithfulness also our blessed Savior figureth out unto us in the Parable of the servants, unto one of whom he gave five talents, and unto another two, to occupy withal until he should return whence he went, and in the end gave them this testimony, It is well done good servants and faithful, ye have been faithful in little, I will make you rulers over much, enter into your Masters joy. And the Apostle telleth us generally, that it is required of the disposers, that every man be found faithful. Be it public or private things, for the body, or for the soul, goods of the Church, or other goods that we are trusted withal to dispence and dispose, it is required of us that we be faithful, even so faithful, that if need be, they whom it doth concern, may safely give us their testimony thereof.
A good lesson for men of all sorts to learn: for Prince and subject, that for their faithfulness each to other, each may receive of other this testimony, I have received all loyalty, I have received all right of sovereignty; For Pastor and people, that for their faithfulness each to other, each may have of other this testimony; I have received all wholesome instruction from you, I have received all duties cheerfully from you: For master and servant, that for their faithfulness each to other, each may have of other this testimony, I have received all faithful service from you, I have received all that is just and equal from you. But have those or other like learned this lesson? I will particularly instance only in one sort of men, whose example best fitteth with this we have in hand. Patrons of Ecclesiastical livings have the patronage and donation of livings committed unto them. The churches of several places have committed that trust unto them, to confer them wholly upon men willing and fit to discharge a good duty in them. But use they the like faithfulness herein that Epaphroditus did with Paul? Do they give all that is allotted unto him, unto their Clerke whom they present? Doth the Minister receive all that the Church assigned him from his Patron? Nay I fear me, not many Ministers can say, I have received all that the church gave me by my Patron. Many may say, I have received by my Patron some part of that which the Church allotted unto me, perhaps the one half, perhaps the fourth part, perhaps the tenth, perhaps the twentieth part; but all cannot say, I have received all. But let such unfaithful Patrons as thus neglect to discharge the trust reposed in them, fear, that they shall never enter into their Masters joy. It is for the good and faithful servant to enter into his Masters joy; but the bad and unfaithful servant shall not enter thereinto.
As for us, (beloved) let us look on the example of Epaphroditus, and as he did, so let us labor in all things faithfully to discharge whatsoever trust is reposed in us; that as Paul did unto him, so others may give unto us, if need be, their testimony of our faithfulness. If we have any of the Churches goods in our hands, any orphans goods in our hands, any relief by any contribution for any maintenance of any of God's poor Saints in our hands, or any such like trust be committed unto us, let us use all faithfulness therein, that even they whom our faithfulness doth concern may give us that testimony, that they have received all that should any way accrue unto them. But as for the sin of unfaithfulness touching any trust reposed in any of us, let it not be once heard of amongst us, as it becometh Saints; that we may defy all the world to their faces that shall, in the malice of their heart, seek to fasten any such note upon us. Let us with David hate the sins of unfaithfulness, and let no such cleave unto us: let us every man use faithfulness in whatsoever trust is committed to him, and let us assure our selves of this, that as the Lord was with Abraham's servant, to bless him for his faithful service unto his master Abraham, so will he be with us to bless us in all our ways, and in all that we put our hands unto.
The second thing which I note, is the Apostles great contentment with a little. An evident token whereof is this, that he saith, I have plenty, and am filled. For wherewith was he filled? With that which came from the Philippians, and which he received by Epaphroditus, which, it may be, supplied his present wants, and somewhat more. Yet having received this, which it is very likely was no great matter, he saith, I have plenty, and I am filled. Whence I observe a certain note of good contentment in the true Christian. If with that small or great store wherewith the Lord in mercy hath blessed him, he rest so satisfied, that he can say, I have plenty, and I am filled; it is an argument of his Christian contentment, and an argument that he is truly rich indeed. For, who more rich then he that is best content? or who better content, then he that is so satisfied with that he hath, as that he saith, I have plenty, and I am filled? If a man shall ask the covetous rich man, whether he have plenty, and be filled; his continual carking and caring, scraping and scratching together all that ever he can, will speak for him, and say, that he is not full. If a man shall ask the rich usurer, whether he be full, and have plenty; his continual eating and devouring of men by his wicked and ungodly usury will speak for him, and say, that he is not full. If a man shall ask the cruel oppressor and extortioner, whether he be full and have plenty; his continual grinding of the faces of the poor, and wringing from his brethren whatsoever he can, will speak for him, and say, that he is not full. It is not great wealth and store that always fills a man, but the more a man hath, the more (oftentimes) he craveth: and the more cause he hath to think himself filled, the less he thinketh himself filled: and therefore, to be filled, sticks not at usury, oppression, extortion, bribery, or any unlawful and ungodly means; and yet never is filled, because never content with that he hath.
Will ye then know (beloved) who they are that are content with that they have? will ye have an evident token of great contentment in a good Christian? Mark where ye hear these speeches, I have enough I thank God, I have plenty, I am filled; I am as rich as the Emperor, for he hath but enough, and so have I. It may be that they that thus speak have not the greatest wealth in the world, it may be that they have but, as we say, from hand to mouth, or little more; yet these are the speeches of them that are content with that they have, which mind not earthly things, but have their conversation in heaven. Learn therefore to skill of men's contentment in their desires by the words of their mouth: and look by what token ye judge of other men's contentment, let others also, by the like tokens in you, judge likewise of your contentment. None more like to be free from ungodly desires, and attempts by ungodly means to be rich, then they that are content with that they have: neither anymore like to be content with that they have, then they that are so satisfied with that they have, as that they think and say, I have plenty, I am filled. As therefore we desire to seem content with that we have, and to be free from all suspicion of ungodly desires, and unlawful attempts to increase that we have, as not content with that we have; so let us follow our Apostle: and as he having that which supplied his wants, said, I have plenty, and I am filled; so whatsoever be our store, if we have but food and raiment, let us think and say that we have plenty, and that we are filled.
The third thing which I note is the acceptableness of the Philippians gift unto God. Which the Apostle signifieth by a speech borrowed from sacrifices, the odour whereof smelleth sweet as persume in the nostrils of the Lord. Whence I observe how acceptable and pleasant unto God our works of charity are generally towards the poor and particularly towards the Ministers of Christ his Gospel, they are as sweet smelling sacrifices wherewith the Lord is well pleased. It is said that Noah after the deluge, Built an altar unto the Lord, and took of every clean beast, and of every clean fowl and offered burnt offerings upon the altar; and it is added, that the Lord smelled a savor of rest; that is, he accepted his sacrifice, and was so well pleased that he ceased from his wrath. So in the mentioning of many sacrifices in Leviticus, it is often thus added, It is a burnt offering, an oblation made by fire for a sweet savor unto the Lord. So that our Apostle calling our works of charity sacrifice, and sweet smelling odors, evidently showeth thereby how acceptable and pleasant they are unto God. Such a sacrifice Obadiah offered up unto the Lord, when he hid the Lord his Prophets by fifties in a cave from the fury of Jezebel, and fed them with bread and water. Such a sacrifice Ebedmelech offered up unto the Lord, when he got Jeremiah the Lord his Prophet out of prison, where he was cast into the dungeon, and dead almost with hunger. Such a sacrifice the house of Onesiphorus offered unto the Lord, when he sought out our Apostle diligently, and found him, and often refreshed him, and was not ashamed of his chain. These all in their charitable works for the Prophets and Ministers of the Lord offered up sweet smelling odors, and sacrifices acceptable and pleasant unto God. Such a sacrifice likewise the Churches of Macedonia offered unto the Lord, when in their extreme poverty they were richly liberal to the relief of the poor Saints at Jerusalem. And with such sacrifices whensoever they are offered God is well pleased, as witnesseth the Apostle, where he exhorteth to such sacrifice: To do good, saith he, and to distribute, forget not: for with such sacrifice God is well pleased. Yea he keepeth the good deeds of a man as the apple of his eye, and the alms of a man is as a thing sealed up before him. Yea look whatsoever good he doth unto the poor, the Lord shall recompense it him again into his own bosom. For the day shall come wherein it shall be said unto such workers of charity, Come ye blessed of my Father, inherit ye the kingdom prepared for you from the foundations of the world, for I was an hungered, &c.
Here then first learn what the Christian sacrifice is wherewithal God is well pleased. The sacrifices of the old Law they are now abolished and done away, even since our blessed Savior gave himself for us to be an offering and a sacrifice of a sweet smelling savor unto God. Other incenses and sacrifices which now in many places are offered and sacrificed unto idols and images they are an abomination unto the Lord. It is not perfumes in temples, burning of incense unto Saints, sacrificing unto stocks and stones, or hosts upon the altars, that are acceptable and pleasing unto God. Nay he that doth these things is as if he cut off a dogs neck, as if he offered swine's blood, as if he blessed an idol: nay he is an idolater, and he is an abomination unto the Lord. If we will be sacrificing, the Christian sacrifice which we must offer unto the Lord to be a sweet smelling savor unto him, must be the offering of the calves of our lips, even the sacrifice of praise & thanksgiving for such his loving mercies as he hath vouchsafed unto us; or else the offering of our selves a living sacrifice, holy, acceptable unto God, which is our reasonable serving of God; or else the offering of our goods in a charitable devotion to the poor afflicted members of Christ Jesus. These sacrifices are commended unto us by the Apostles of Christ Jesus; the first where it is said, Let us by Jesus offer the sacrifice of praise always unto God; that is, the fruit of our lips which confess his name: the second where it is said, I beseech you brethren by the mercies of God, that ye give up your bodies a living sacrifice, holy, acceptable to God, which is your reasonable serving of God: the third where it is said, To do good, and to distribute forget not, for with such sacrifice God is well pleased. And these are the alone sacrifice left unto Christians to offer, which are acceptable and pleasant unto God.
Secondly, let us hence learn to strive every man to go one before another in doing good unto all the afflicted members of Christ Jesus. It is a sacrifice acceptable and pleasant unto God, witness the Apostle here. It is more accepted with God then all burnt offerings and sacrifice, witness the Prophet. It shall further their reckoning in the day of Christ Jesus; witness the Apostle in the words before. It shall bring with it great recompense of reward through the promise made of God unto us in Christ Jesus; witness our blessed Savior. Let us therefore as the Apostle exhorteth, While we have time do good unto all men, but specially unto them which are of the household of faith. Let us, as Daniel counseled Nebuchadnezzar, Break off our sins by righteousness, and our iniquities by mercies towards the poor. Let us, as Solomon willeth, Bind mercy and truth upon our necks, and write them upon the tables of our hearts. Let all hard-heartednes be far from us, and let the bowels of compassion be kindled within us so often as we behold the distressed members of Christ Jesus. The law commandeth mercifulnes and compassion even unto the poor beasts. How much more should we that are members one of another, we that are members of the mystical body of Christ Jesus, deal mercifully one with another, and be fervent in charity one towards another. Beloved, let us consider our selves? and provoke one another unto every good work. He that hath been slack let him be no more slack, and he that hath been forward this way let him be forward still. The day approacheth when we must all appear before the judgment seat of Christ, that every man may receive the things which are done in his body, according to that he hath done, whether it be good or evil. Let us therefore make us friends of the unrighteous mammon, & let us lay up for our selves treasure in heaven, whither neither rust nor moth corrupteth, and where thieves do not break through nor steal. And this shall we do, if as God hath blessed us we give unto the poor, and take pity & compassion on the fatherless and afflicted.
LECTURE XCIV.
PHILIP. 4. Verse 19.
ANd my God shall, &c. The Apostles commendation of the Philippians liberality we have heard, which was this; First that in it self it was such as that after he had received it, he had plenty, and was filled; Secondly, that it was a sweet smelling odour, a sacrifice acceptable and pleasant unto God. Now unto this commendation the Apostle addeth a promise of recompense of reward for their liberality, and so concludeth the Epistle with praise and thanksgiving unto the Lord. In verse 19. where the promise is, first I note the Author of the recompense promised, which is God, whom the Apostle in great strength of faith calleth his God, both for his own comfort, and for the Philippians encouragement. Secondly, I note what recompense is promised, which is, that his God shall fulfill all their necessities; wherein he alludeth to that he had said in the former verse, that as he was filled by them, & all his necessities supplied through their liberality, so his God should fulfill all their necessities, and supply all their wants. Thirdly, I note the possibility of making this recompense, which appeareth to be easy because God is rich: My God shall fulfill all your necessities through his riches. Fourthly, I note the fullness of the recompense promised unto their liberality, in that it is said that he shall fulfill all their necessities through his riches with glory; all, with glory, that is, so plentifully and abundantly, and gloriously, that it shall be to the glory of his name. Lastly, I note the cause wherefore, or the means whereby such recompense shall be made, which is Christ Jesus, in whom, and for whom, and through whom we have and receive both all the promises, and all the blessings for this life, and for that that is to come, My God shall fulfill, &c. with glory in Christ Jesus. The sum then of these words is this, as if he had thus said: As I have plenty, and am filled by you, so that all my wants are supplied; so my God that helpeth me and comforteth me in all my troubles, my God that seeth and regardeth your mercies towards me, shall for a full recompense of reward fulfill all your necessities, and supply all your wants through his riches plentifully to the glory of his name, not for the merit of your work, but in and for Jesus Christ, in whom, and for whom, you and your works are accepted. This I take to be the meaning of these words. Now let us see what notes we may gather hence for our farther instruction.
The first thing which here I note is that the Apostle saith, My God, &c. which is not spoken by way of excluding them, as if he were not their God also, but partly out of the powerful might of his saving faith, partly to comfort himself in the midst of all his troubles, partly to note his upholding stay in all his troubles, and partly to imply unto the Philippians that what they had given unto him they had given unto God. For so it will appear, if the speech be well observed, that such near application hath always such signification. So David, The Lord is my rock and my fortress, and he that delivereth me, my God, and my strength, my shield, the horn of my salvation, and my refuge. So Isaiah, O Lord thou art my God, I will exalt thee, and I will praise thy name. So our blessed Savior, My God, my God, why hast thou forsaken me? In which and many other like places, where the Prophets, and Apostles, and our blessed Savior do use these particular speeches of, My Lord, my God, and the like, they do not use them as thereby singling out unto themselves a peculiar God, but in some such like respect as before was mentioned, to wit, either through the great strength of their faith, or for their comfort in their troubles, or to note their upholding stay in their afflictions, or else to imply the communication unto God's Saints to be a communication unto God. Whence I observe that such speeches are no note of singularity, no speeches to be either scorned or reproved in them that use them with reverence & in fear. Which I observe because of them that upon the hearing of such speeches, are straight way ready to brand him that useth them with some new name of Puritan, or Precisian, or the like; and in scorn to ask him who is his God, who is his Lord, and whether he have any peculiar God which is not our God, and our Lord. Of whom I ask again, whether the Prophets, and Apostles, and our blessed Savior which used these speeches, were Puritans, or Precisians, or the like? If they were, why is it objected unto any man that he is? if they notwithstanding these speeches were not, why upon the like speeches is any man judged to be? Shall any man ask of any of them, who is his God, or who is his Lord, or whether he have any peculiar God? Why should then any such question upon the like occasion be made? It may very well be that they who now ask such questions, if Paul were now living, and now spake or wrote thus, would ask him the like questions.
Wherein learn a notable policy of the Devil. He seeth the great stay, and the great comfort that the child of God hath, when he comes so far as that with boldness and confidence he can say, my God, and my Lord. He seeth that whatsoever troubles do press us, whatsoever scorners do blow upon us, howsoever he seek continually like a roaring Lion to devour us, yet nothing can cast us down, if through the powerful might of a saving faith we can say, my God, and my Lord. He seeth that to come so near unto God, as to call him my God and my Lord, is to depart too far from him. And therefore he laboreth against this boldness and confidence, and near approach: and to this purpose hath devised to brand them with odious names that shall at any time so speak. Neither yet doth my speech tend to persuade the ordinary use of those speeches, my God, and my Lord. For our blessed Savior hath taught us to pray, Our Father which art in heaven, and I know that our most usual speeches of our Lord, and our God, are most holy, and most Christian. Only this I say, that it ought not to be prejudicial unto any man, if at any time he say, my God, and my Lord. He may sometimes use them, and yet ought nor therefore either to be noted of singularity, or to be scorned or reproved. Let them consider what I say, that are so ready upon such occasions to brand men with names that they know not what they mean, & let us in no sort follow their example. Let us join with thē that say, Our God, and our Lord; but let us not scorn or reproach them that say, My God, or my Lord. Nay, let us know, that nor we, nor any can have any greater stay or comfort then in this, that the Lord is his God, and his Lord. Thus much of this note by the way.
The second thing which here I note, is, what recompense of reward the Apostle promiseth unto the Philippians for their liberality towards him. The promise is this, that as he was filled by them, and all his necessities supplied by their liberality, so God should fulfill all their necessities through his riches with glory. Whence I observe this lesson for us, that look what good we do unto God's Saints here on earth, God shall recompense the same into our bosoms, both with blessings in this life, and likewise in that that is to come. Deliver we the poor and needy in the needful time of trouble? the recompense is, Blessed is he that considereth the poor and needy, the Lord shall deliver him in the time of trouble. Are we merciful unto the poor, and do we sell them come good cheap? The recompense is, He that is merciful, rewardeth his own soul: and blessing shall be upon the head of him that selleth corn. Do we feed the hungry, clothe the naked, visit the sick, lodge the stranger, go to him that is in prison? The recompense is, Come ye blessed of my Father, inherit ye the kingdom prepared for you from the foundations of the world: for I was an hungered, &c. In a word, are we ready to do good, to distribute, and to communicate according to our ability? The recompense is, we lay up in store for our selves a good foundation against the time to come, to obtain eternal life. Not a cup of cold water, given unto any in the name of a disciple, shall lose his reward. So merciful, and gracious, and bountiful, and liberal is the Lord our God, as that he doth repay one good turn unto our brethren, with an hundredth blessings from himself, and gifts of no value, with an eternal weight of glory.
A great mercy of our gracious God, to promise or to pay such recompense of reward unto our works; and a notable inducement to stir us up unto all works of charity. The same motive the Preacher also useth, where he saith, Cast thy bread upon the waters, for after many days thou shalt find it: Cast thy bread upon the waters, that is, break thy bread unto the hungry, be merciful and liberal unto the poor; though thy alms may seem to be cast upon the waters, though it may seem that thou shalt never have thanks or ought else for that good thou doest: (for so too many think, that what they give unto the poor, they commit unto a dead hand, that it perisheth, that afterwards there is no remembrance of it:) yet saith he, Cast thy bread upon the waters. And why? he addeth a promise of mercy that shall follow upon it, for after many days thou shalt find it, that is, thy gift shall not perish, but thy God shall recompense it thee into thy bosom. Thou shalt find it in thy basket, and in thy dough, and in the fruit of thy body, and the fruit of thy ground, in the fruit of thy cattle, in the increase of thy kine, and in the flocks of thy sheep; or if not in these temporal blessings, yet in spiritual graces; or if not now for a season, yet after many days, as the husbandman receiveth the increase of his corn, which when it was first sown might seem to have perished; or if not in this life, yet certainly in the heavens when the Lord shall wipe all tears from thine eyes, and crown thee with glory and immortality. Here is then another kind of reasoning then thy carnal sense and reason teacheth thee to make. Thou thinkest that y e way to be rich, is to be sparing, to hold fast, to give away nothing that thou canst save. But as our Savior saith, He that loveth his life, shall lose it. So I say, he that thus loveth his riches shall not be rich: but the way to keep and to increase riches, is to bestow them on the poor. Where they seem to be lost, there they shall be found; where they seem to be cast upon the waters, there they shall be laid up in heaven, where neither rust nor mouth corrupt, and where thieves do not break through nor steal.
Why is it then that the bowels of our compassion are shut up against the poor? for in many places the poor cry, and none helpeth them, they faint in the streets and none succoreth them, they mourn in their souls and none comforteth them, they perish for want of food, and none relieueth them. I persuade myself that it is not altogether thus amongst us: but in many places it is thus. And what is the reason? Verily our diffidence and distrust is the cause of all this. We see not how we shall have sufficiency for our selves if we be bountiful unto others: we see not but we shall want our selves if thus we do supply the wants of others; and though it may be we dare not openly speak unto the point, of God's promise of a recompense of reward unto whatsoever we do unto his poor Saints here on earth, yet do we think with our selves that if we should rely much upon this, we might quickly bring our selves unto the beggars staff, and then who would pity us? Thus though the promise be made unto us of fulfilling all our necessities, yet such is our blindness that we cannot see, and such our distrustfulness that we doubt how our necessities shall be fulfilled, and therefore we hold back, and do not stretch out our hands unto the poor and needy.
Our Apostle therefore to meet with this doubtfulness, telleth us that God that maketh this promise unto us is rich, and he will fulfill all our necessities through his riches. If a poor man make a large promise of great bountifulness, we may well doubt how he will be able to make good his promise. But if a rich man make such a promise, especially being a good man, and one that is wont to keep promise, who will make any doubt of the performance of his promise? Now our God that unto our works of charity hath made this promise to fulfill all our necessities, is rich. For all the beasts of the forest are his, and so are the cattle upon a thousand hills: the whole world is his, and all that is therein. The eyes of all wait upon him, and he gives them their meat in due season; he openeth his hand, and filleth all things living with plenteousness. All riches of grace and glory, of this life, and of that that is to come, are with him, and unto whom he will he giveth them. And therefore the Apostle telleth the Corinthians, saying, God is able to make all grace to abound toward you, that ye always having all sufficiency in all things, may abound in every good work. The Corinthians they did as we do, they feared that if they should give much to the relief of the poor Saints, they should impoverish themselves thereby. For they thought, that whatsoever was given to others, was taken from themselves. And therefore they gave, when they gave, very sparingly, and nothing cheerfully. Whereupon the Apostle tells them, that God is able, to wit, through his riches, to make all grace to abound towards them; that is, to repay them all that they have given with advantage, that they might have enough both for themselves, and also to help others withal. So rich is our God that he can, and so good is our God that he will do thus unto all them that sow liberally, and give cheerfully. And why should any man doubt of this? When thou sowest thy come in the ground, doest thou not hope to receive thine own again with advantage? and doest thou not reap oftentimes a great deal more then thou diddest sow? Why then shouldest thou doubt after thy dispersing to the poor to reap seven fold more for it? Why shouldest thou not hope to receive thine own again with very great advantage?
Considering these things, beloved, let it be far from us to doubt that poverty will follow our liberality. Let us not think with our selves that the more we give the less we have, but rather that the more we give the more through his riches we shall have. Let the poor therefore be our field wherein we sow our corn, and surely we shall reap plentifully: let the poor be our altar whereon we make our offering, and then surely our sacrifice shall be acceptable and pleasant unto God: let the poor be our chist wherein to hourd our treasure, and this shall surely further our reckoning in the day of Christ Jesus. If our liberality abound according to our ability to the poor, our God shall fulfill all our necessities through his riches, yea he shall fulfill them with glory, even with such plentifulnesse and abundance as that his name may be glorified thereby.
The third thing which I note is, that the Apostle saith, that their recompense of reward was in Christ Jesus. Whereby he giveth them to understand that God made this recompense of reward unto them of their liberality towards him, not for their works sake as upon desert, but for Christ Jesus sake only by grace. Whence I observe how the promises of God touching the recompense of reward for our works, are made good unto us; the promises are made and paid only in Christ Jesus, not any way for the merit of our works seen or foreseen. In him God from the beginning loved us, and made all his loving promises of his sweet mercies unto us, and in him partly now he doth, & partly hereafter shall make them good unto us through his riches with glory. This our Apostle witnesseth where he saith, that all the promises of God in Christ Jesus are yea, and are in him Amen; that is, in him they are all made and performed, ratified and established. And the reason is plain; for why doth he make or perform such promises unto us, but only in his gracious love and favor towards us, every promise of his unto us being a testimony of his love towards us? And how doth he love us but only in Christ Jesus, in whom alone he is well pleased? His promises then unto us being made and performed only in love unto us, & his love unto us being only in Christ Jesus, it is plain that all his promises are made and performed unto us in Christ Jesus alone. By him we are reconciled unto God, and in him, through him, and for him we have whatsoever we have. So that whensoever any promise is made unto us throughout the whole Scripture, either of blessing for this life, or for that that is to come, of temporal or of eternal reward, of safety from enemies, or of salvation in the heavens; still we are to lift up our eyes unto heaven where Christ Jesus sitteth at the right hand of God, & to know that in him alone both the promise is made, and shall be performed unto us, through the love of God wherewith he loveth us in him.
Hence then, first, we learn not to credit any such as shall tell us that any reward is promised or given unto us for the merit or worth of our works seen or foreseen. For let but this ground be laid, which is most certain and true, that all the promises of God unto us are made and performed in Christ Jesus; then must it needs be concluded, that in us no merits or anything were seen or foreseen, wherefore such promises should be made or performed, and that we are altogether unworthy in our selves unto whom any such promises should be made or performed. For therefore are they made and performed in Christ Jesus, because in us there is nothing wherefore they should be performed or made. Or if there be, then as the Apostle reasoneth touching justification, saying, If righteousness be by the Law; that is, by the works of the Law, then Christ died without a cause; so do I touching this point, If in us there be anything wherefore the promises of God should be made or performed, then in vain are they made and performed in Christ Jesus. I omit to speak of the great unworthiness of our best works, because I have spoken to that purpose often heretofore. Only for this time let this ground be considered, and if any man at any time shall seek to persuade you that this or that reward is promised and shall be given unto you for the merit of your works, tell him that it is promised and given unto you in Christ Jesus, and therefore not for any merit of your works.
Secondly, hence learn the stableness of all God's promises made unto his children. As this here is, so they are all made in Christ Jesus, and therefore must needs be stable and never fail. Even as we say, that whom he loveth once he loveth unto the end, because whom he loveth in Christ Jesus, him he always loveth; so his promises being all founded and grounded upon his love, once made unto his children shall not fail forever, because they are all made in Christ Jesus. A notable comfort unto all God's children. Hath he promised life and salvation unto all that believe in his name? hath he promised deliverance out of troubles unto those that love & fear him? hath he promised to fulfill all their necessities that show mercy to the poor? Here is the comfort that not one of these promises shall fail forever, because they are all made in Christ Jesus, in whom he loveth us forever, and therefore keepeth his promises made in him unto us forever. Let us not therefore fail of what he requireth of us, and assuredly he will not fail of whatsoever he hath promised us.
Thirdly, hence learn that the promises made of God belong only unto them that are in Christ Jesus. The proof whereof is this, because the promises made of God are only made in Christ Jesus: so that until such time as we be graffed in Christ Jesus, and made one with him, we are mere strangers from the covenants of promise, and quite aliens from the commonwealth of Israel. Holy things are not for dogs, nor pearls for swine, nor the children's bread for whelps: his faithful oath is unto Abraham and his seed, and his holy promises unto them that be at peace with him. And who are at peace with him but they that are in Christ Jesus his Son, by whom we are reconciled unto him? In vain therefore do they look after the promise that bear not fruit in the true vine Christ Jesus. Worldly blessings they may have, and that in abundance. For he maketh his Sun to arise on the evil, and on the good, and sendeth rain on the just and unjust. But the sure promises of grace and glory are unto Jacob his people, and to Israel his inheritance. Will we therefore take comfort in his promises? The Spirit must witness unto our spirit that we are in Christ Jesus. Will we lay hold on the promises as belonging unto us? So we may, if in the assurance of our souls we can cry, Abba, Father. And therefore as we love and long to be partakers of the promises, so let us in all things grow up into him, which is the head, that is, Christ. Let us be merciful as our heavenly Father is merciful, and let us do good unto all, but especially unto them that are of the household of faith. If we communicate unto the necessities of the Saints, the Lord our God shall fulfill all our necessities through his riches with glory in Christ Jesus. This promise is sure, because made in Christ Jesus, and belongeth unto us if we be in Christ Jesus, and walk worthy of Christ Jesus, abounding in this, and every good work until the day of Christ Jesus. Now one word of that wherewith the Apostle concludeth his Epistle, saying, Unto God, even the Father, &c.
Unto God, &c. In these words the Apostle concludeth the Epistle, with praise and thanksgiving unto the Lord. Where first I note that now he saith, our God. Before he said, my God; now, our God. So that howsoever more scruple be made about the one, then the other, yet ye see there is warrant for both, to use this or that speech as the occasions are. Secondly, I note that the Apostle saith, our Father. Not any but Christ alone saith, my Father. He when he speaketh of himself saith, my Father; when he speaketh of us saith, your Father, as that place witnesseth where he saith, I ascend unto my Father, and your Father, and to my God, and your God. He can only say, my Father, because he alone is his Son by eternal generation; we only can say, our father, because we are only his sons by Adoption through Christ Jesus, and regeneration by his Spirit. Thirdly, I note that here he is called our God in respect of our creation, and our Father in respect of our regeneration: our God in respect of temporal, our Father in respect of eternal blessings. Now unto God even our Father for both, even for all be praise for evermore; that is, throughout all ages from generation to generation, that as his mercies endure forever, so his name may be blessed and praised forever.
Whence I observe, that always in all things God even our Father is to be praised; write we, or speak we, remember we, or mention we temporal blessings, or spiritual graces, still he is to be praised. And the reason is; For of him, and through him, and for him are all things. In all things therefore let us glorify God through Jesus Christ, & let us always have that song in our mouths, Praise, and glory, and thanks, and honor, and power, and might be unto our God for evermore, Amen. And as our Apostle concludeth this his Epistle with praise unto the Lord, so let us remember to praise our God for that it hath pleased him so often to assemble us together to hear a great part of this Epistle opened unto us, and thence to be instructed in the things that belong unto our peace. The beginning of this work was his doing, and the continuance of this work is his doing. Unto him therefore even God our Father be praise for evermore, Amen.
LECTURE XCU.
PHILIP. 4. Verse 20.
NOthing being needful to be spoken touching the coherence of these words with the former for the better understanding of these, I will also omit the repetition of what was spoken the last day, and trust unto your faithful remembrance, the rather for that my desire is at this time to conclude my observations upon this conclusion of the Apostle. In these words therefore now read, we have the conclusion of this whole Epistle. Where first he concludeth the Epistle with praise and thanksgiving unto the Lord. Secondly, he addeth, as his manner is, certain salutations. First for conclusion of the Epistle he saith, Unto God even our Father, &c. or, unto our God and our Father, referring our unto both, as usually it is wont.
Where first I note unto whom all praise is due, even unto God our Father, our God, and our Father. And here by the way first I note that the Apostle saith, Unto our God. In the former verse he said, my God, now he saith, our God. So that howsoever more scruple be made about the one then about the other speech, the one being used and approved by all, the other being scorned and reproved by many, yet ye see there is warrant for both; and as the occasions are, so we may use this or that speech, unless we will take upon us either to censure the Apostle for using as well the one as the other; or think that the Apostles example may not be our warrant to use as well the one as the other. It is, as I told you the last day, the policy of the Devil, to the end that he may stay men from this boldness and confidence, and near approach unto God, as to call him my God and my Lord, to brand them with most odious names, and to heap on them most opprobrious speeches that shall at any time so speak. But if we keep the true pattern of the most wholesome words which we have learned of our Apostle, as he willeth us, it is warrant enough for us; and if we do so, whatsoever opprobrious name or speech is cast upon us, lights as well upon him as upon us, and so long we need not much to move or trouble our selves thereat. The second thing which here by the way I note is, that the Apostle saith, Unto God, even our Father. God he is the Father of our Lord Jesus Christ, and he is the Father of us all. And hereupon he saith, I ascend unto my Father and your Father, unto my God and your God. But not any but Christ alone when he speaketh of God, can say, my Father. The reason is in the difference of the manner how he and we are called sons. For in a large different manner are he and we called sons: he, by eternal generation of the substance of the Father, we only by Adoption through Jesus Christ his Son, and regeneration by his Spirit; he the only begotten Son of God by nature, we all the sons of God, not by nature but by grace; nor only as the Angels in respect of our creation, but in respect of our Adoption and regeneration. Albeit therefore one God be the Father of our Lord Jesus Christ, and the Father of us all, yet because of this different manner, how he is his and our Father, we cannot say as he, my Father, but only our Father. Neither is it observed that any saith with Christ, my Father, as many say with Thomas, my Lord and my God. The third thing which by the way I note is, that in this and other like places where these speeches are thus joined together, our God is mentioned in respect of our creation, and our Father in respect of our regeneration; our God in respect of temporal blessings, and our Father in respect of spiritual graces, and eternal in the heavens. For as our God he created us and made us, but as our Father he adopted and redeemed us by Christ, and renewed us by his Spirit; as our God he gave us life, motion, and being; but as our Father he maketh us to live unto his praise, to walk after the Spirit, and to be new creatures. So that the joy and comfort of our souls is this, that our God is our Father, even our merciful and loving God, and tendereth us as his sons and heirs of his promises. These things I thought good to note by the way, by occasion of the first note which here offereth it self, viz. unto whom all praise is due, namely unto God, even our Father.
The second thing which here I note is, the thing which is due unto him, which is, glory, and honor, and praise, and thanksgiving; as witness also the four and twenty Elders saying, Thou art worthy, O Lord, to receive glory, and honor, and power: For thou hast created all things, &c.
The third thing which I note, is, the continuance of the time during which this praise is to be given unto him, which is for evermore; that is, throughout all ages from generation to generation. The reason of which everlasting continuance is, not only because of his eternal majesty and glory, but specially because of his everlasting mercy and love, that as his mercies endure forever, so his name may be blessed and praised forever. Many notes ye see might hence easily be gathered, and not unfruitfully insisted upon: as first, from the person unto whom all praises is due, viz. not unto Saints, or Angels, much less unto brutish or senseless creatures, but unto God only, even unto God our Father. Secondly, from the thing which is, due unto him, which is, praise and thanksgiving, not with lips alone, but from the heart and soul; which is the sweetest smelling sacrifice that can be offered unto the Lord. Thirdly, from the time, that his praise is not to be temporary but everlasting, as his mercies are everlasting.
But for this time my meaning is to conclude all these in one short observation which is this, That always in all things God even our Father is to be praised: write we, or speak we, remember we with our selves, or mention we unto others temporal blessings, or spiritual graces, for this life present, or for that that is to come, still he is to be praised. And to this the Apostles give witness in every place. Our Apostle concluding his Epistle to the Romans, To God (saith he) only wise, be praise through Jesus Christ forever, Amen. And again, Unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us, be praise in the Church by Jesus Christ throughout all generations forever, Amen. And again, Unto the King everlasting, immortal, invisible, unto God only wise, be honor and glory forever and ever, Amen. And the Apostle Peter, Let God in all things be glorified through Jesus Christ, to whom is praise and dominion forever and ever, Amen. In which testimonies, to omit infinite others which might be brought to this purpose, ye see also the practice of the Apostles, that always in all things they praised the everliving and only wise God. And the reason why it should be so is evident and clear, as the four and twenty Elders yield it, where they cast their crowns before him and say, Thou art worthy O Lord to receive glory, and honor, and power: For thou hast created all things, and for thy wills sake they are, and have been created. Or as our Apostle yieldeth the reason; Of him, and through him, and for him are all things; to him therefore be glory forever, Amen. But not to seek after other reasons then our present text affordeth: he is our God that hath created us, formed us, and made us for his glory: he is our Father, which hath blessed us with all spiritual blessings in heavenly things in Christ, and his mercies towards us in Jesus Christ his Son are for evermore; therefore always and in all things his name is to be blessed and praised.
But who is he that knows not this, that God is always in all things to be praised, and that there is great cause so to do? If the question be asked, one thing will be answered; but if the practice be looked into, another thing may be judged. If we know it and do it not, it cannot be but that we shall be beaten with many stripes. And do we always in all things praise the Lord? If ten lepers be cleansed amongst us of their leprosy, are there not nine of them that never return back to give God praise? ten for one that never praise the Lord for his mercies? May not the Lord now take up the complaint of Malachi, and say, A son honoreth his father, and a servant his master. If I then be a Father where is mine honor? And if I be a Master, where is my fear? May he not say, An holy nation worshippeth their God, and good children honor their father. If I then be your God, where is my worship? If I be your Father, where is mine honor? I doubt not but there are who with the Prophet say, Thou art my God, and I will thank thee, thou art my God, and I will praise thee. But is it one of ten? Nay, might we not go into a city, and with Abraham begin at fifty, and come down to ten, and yet not find ten such there? We have certain words of course which we use, as to say, God be blessed, God be praised, I thank God, I praise God; but commonly they come but from the lips. It is not with us as it was with Marie, that we can say, My soul doth magnify the Lord, and my spirit rejoiceth in God my Savior. For though we bless God with our mouths, yet do we dishonor him in the ways of our lives.
If ye say with them in Malachi, Wherein have we despised thy name? wherein have we dishonored our God? I tell you, in that ye have profaned his holy Sabbaths. And if ye say unto me, Wherein have we profaned them? I tell you out of the Prophet, In that therein ye have done your own will, and not the will of the Lord? For, not to speak of your absenting of yourselves, some of you, from your Churches on that day, when ye should come thither (as it were) to his School, there to hear his voice, to learn his most holy will, and to be instructed in the things that belong unto our peace; not to speak of your fruitless and unnecessary talking, on that day, in your houses, or at your doors, or as ye walk abroad, when ye should either meditate with yourselves, or confer with others of the things that ye have heard at the Church out of the word; not to speak of your running up and down with your wares, of your selling of your wares even in open shop, and of doing the works of your calling on the Sabbath day, when ye should be either preparing yourselves in all holy reverence to the hearing of the word, or else be present in the congregation at the hearing of the word, or else be meditating or conferring of the things that ye have heard; not, I say, to speak of these and many such like things whereby the Lord his Sabbaths are profaned, in that your own will is only done, and the Lord his will neglected; what will ye say unto piping, and dancing, and drinking, and lording, and ladying, and may-gaming on that day? Is this the Lord his will, or is it your own will? Nay, is it not to oppose yourselves against his will? He requires of you on that day to do his will, and not your own will; but ye do your own will, and not his will. Can ye plead ignorance in this behalf? Nay, ye have been taught what is his will for this day, and that this is not his will, but as much repugnant to his will almost as can be. And therefore is your sin the greater, because being taught in these things ye have refused to hearken and to obey, and chosen rather to follow the ways of your own heart. O but ye took only the evening unto these delights. Yea but the evening is a part of the Lord's day, wherein he looketh to be served as well as ye look to be served by your servants on the working days in the evening. The whole day is to be consecrated unto the Lord; so that that whole day we ought to employ, either in an holy preparation to his service, or in hearing, or reading, or meditating, or conferring of the holy word of God, and not otherwise. What? no honest recreations and delights lawful on that day? First, these whereof we now speak are not such, but dishonest and ungodly. Secondly, for those that are such, it is doubted whether they be lawful on that day. For if worldly but necessary duties be forbidden when we should attend on the Lord's work, (because we cannot be wholly occupied in both,) much more things which seem but for pleasure, are then to be abandoned.
Beloved, being occasioned at this time to speak of our dishonoring of God, whom we ought to praise and honor always, and in all things, I have instanced only in this one point of our dishonoring of God, both because the profanation of the Sabbath is one of the greatest dishonors of God, and one wherein we too too much, and too too grossly offend. Did not your fathers (said Nehemiah to the rulers of Judah) break the Sabbath, and our God brought all this plague upon us, and upon this city, yet ye increase the wrath upon Israel by breaking the Sabbath? Consider your own ways in your hearts, and be think yourselves well, whether amongst other our sins, the breaking of our sabboths have not brought heavy plagues upon us. And do ye yet increase the wrath upon Israel by breaking his Sabbath? Mark well what I say, and the Lord give you a right understanding in all things. The Lord is always and in all things to be honored and praised. Let us not in this or any other thing dishonor his holy Name. Let us in all things glorify God through Jesus Christ, and let us always have that Song in our mouths, Praise, and glory, and honor, and thanks, and power, and might be unto our God for evermore, Amen. And as our Apostle concludeth this his Epistle with praise unto the Lord, so let us remember to praise God even our Father, for that it hath pleased him so often to assemble us together to hear a great part of it opened unto us, and thence to be instructed in the things that belong unto our peace. The beginning of this work was his work, and the continuance of it is his work: unto him therefore, even God our Father, be praise for evermore, Amen.
Salute all the Saints, &c. Now in the end of this Epistle the Apostle addeth salutations from himself and others unto the Philippians, which manner also he useth almost in the end of all his Epistles. And first he remembereth his own salutations unto them, saying, Salute all the Saints, &c. Secondly, he remembereth the salutations of his brethren, and fellow laborers in the Gospel unto them, saying, The brethren, &c. Thirdly, he remembereth the salutations of all the rest of the Saints that were at Rome unto them, saying. All the Saints, &c. Lastly he shutteth up all and sealeth, as it were his letter with that usual prayer which he useth both in the beginning and in the end of all his Epistles, saying, The grace, &c. Salute, sometimes he addeth the manner, with an holy kiss. For that was the manner of the Christian salutation to embrace one another, and to kiss one another. Salute then in token of my love and affection unto them, all the Saints generally; nor only so, but particularly every Saint in Christ Jesus, without omission of any one; that being washed in the blood of Christ Jesus, and sanctified by his Spirit, do lead an holy and godly life amongst you. For such here he calleth Saints in Christ Jesus, & that he would have everyone of these in particular saluted, appeareth by his using of the singular number.
Here then first I observe a good ground of that Christian custom commonly used in writing of letters unto friends that are absent; which is, to send commendations, to remember their salutations and health-wishes to such of their friends as are joined unto them in any near bond of duty, or of love. Which as it is a good testimony of their kind and loving affection towards their friends, so is it a good means to preserve and to increase friendship, and is (in effect) a prayer for their health and welfare. And for these causes it is that this custom of long time hath been, and is still amongst Christians continued. Which may teach us always, by all means, to retain and maintain our love and friendship with the Saints in Christ Jesus: and therefore, when we converse with them, in all loving sort to use them; and when we are absent from them, in our letters to salute them, even every of them, as here our Apostle doth. As therefore the Apostle before exhorteth, so do I, whatsoever things pertain to love, even to the preserving or increasing of your love with the Saints in Christ Jesus, those think on, and do.
The second thing which here I note is, that the Apostle saluteth the Saints in Christ Jesus. Whence I observe that the name and title of Saints is fitly and truly given unto men upon earth, All my delight, saith David, is upon the Saints that are on the earth, and upon such as excel in virtue. And the Apostle in all his Epistles still writeth unto the Saints and faithful brethren, as ye may see in the beginning of all his Epistles. But who on earth are fitly and truly called Saints? Even they that being purified by faith, and sanctified by the Spirit, and washed in the blood of the Lamb, deny ungodliness and worldly lusts, and live soberly, and righteously, and godly in this present world. For they that are such, are led by the Spirit of God; they have put on the Lord Jesus Christ, and he is made of God unto them wisdom, and righteousness, and sanctification, and redemption. Yea but are not all the sons of men so long as they dwell in these houses of clay, unrighteous and unholy? How then can any in this life be fitly and truly called Saints? True it is that He layeth folly upon his Angels, and that the heavens are not clean in his sight, and that truly and properly the Lord only is holy, and that of all the sons of men it is most truly said, that there is none that doth good, and sinneth not, no not one. Yet in Christ Jesus all the seed which is according unto promise, is counted holy: holy, for that he is made of God unto them sanctification and holiness; holy, for that they are washed from their sins by the blood of the Lamb, and sanctified by the Spirit of grace; holy for that what is wanting in their obedience and holiness, is hid and covered in the perfect obedience and holiness of Christ Jesus; and holy for that sanctified desire which is in them after holiness. And therefore our Apostle writing to the Corinthians, saith, Ye are washed, ye are sanctified, ye are justified in the name of the Lord Jesus, and by the Spirit of our God: Ye are sanctified, that is, ye are made Saints, and holy. So that howsoever, in themselves, all the sons of men be unrighteous and unholy, yet even in this life all the Israel of God in Christ Jesus, are fitly and truly called Saints in such sort as hath been said.
Vain then and foolish is their conceit that imagine that there are no Saints but such as have departed this mortality in the fear and faith of Christ Jesus. They indeed are well called Saints, and holy is the remembrance of them, neither need they the shrines of a sinful deceiver to be called Saints. But not unto them alone, but unto you also (beloved) is this title due, to be called Saints, if ye be in Christ Jesus, and walk worthy of that calling whereunto he hath called you. Walk therefore worthy of that calling whereunto ye are called. Mortify the deeds of the flesh, and walk not after the flesh but after the Spirit. Be ye filled with the fruits of righteousness, and be ye holy in all manner of conversation, as he which hath called you is holy. The greater impossibility that there is in it to be perfectly holy, strive ye the more earnestly after it; and howsoever ye come short, yet with all eagerness endeavor still yourselves unto that which is before, and follow hard toward the mark for the prize of the high calling of God in Christ Jesus. This is the practice, and this is the study of them that are sanctified by the Spirit of God, and these things if ye think on, and do, ye are Saints in Christ Jesus. Otherwise ye are no Saints, neither do ye belong unto the covenant of grace. And this know for a surety, that whosoever are not Saints on earth, shall never be Saints in heaven. As therefore ye desire in your souls there to be, so study and give all diligence here to be. Be ye in Christ Jesus, and then ye are Saints; be ye Saints, and then ye are in Christ Jesus.
The brethren: Having remembered his own salutations, now he addeth also the salutations of others unto the Philippians. And first he remembereth the greetings and salutations of the brethren unto the Philippians. The brethren &c. where by the brethren which were with him, he understandeth those that labored with him in the Gospel.
Whence I observe, that in letters sent unto men absent, these forms of speeches have not been unusual or misliked, to say, The brethren salute thee, or, Salute the brethren. All the brethren (saith the Apostle) greete you. And again, Salute the brethren, &c.
The more is it to be wondered at, that such forms of speech should now be censured, and they that use them, noted and traduced for such and such men. Can any man follow a better pattern then the example of the Apostle? Or can any man have a better warrant then the warrant of the Apostle? It may very well be thought, that if Paul were now living and should now use such forms of salutations as these in the end of his Letters and Epistles, he should so be censured and traduced as now those are that therein follow his example.
The second thing which hence I observe, is, that as all Christians generally, so all Ministers of the Gospel in particular should write, and speak unto, and account one of another as brethren. For, as this is true in general, that we have all one God for our Father, that we are all begotten by the immortal seed of one God, in one womb of the Church; that we are all baptized into one body, and have been all made to drink into one spirit, that we are all adopted unto the same inheritance by the same Spirit, through Jesus Christ, and therefore are all brethren in Christ Jesus; so is it also true in all the Ministers of the Gospel of Christ Jesus, that we all build the same house, we all preach the same Gospel, we are all called to the dispensation of the same mysteries, we all seek the glory of the same kingdom, and we are all shepherds and bishops under the chief Shepherd and Bishop of our souls Christ Jesus. Howsoever therefore in degree we go one before another, yet should we use and entreat one another as brethren.
A good note, as for all Christians in general, so for such in the Ministry as in gifts, or degree, are before others of their calling. A better example then this of the Apostle they cannot follow, to be so affectioned towards their inferiors, as it appeareth our Apostle was, and in all kindness to entreat as brethren them that labor with them in the Gospel, as it appeareth our Apostle did. It followeth.
All the Saints, &c. Here he remembereth the salutations of all the rest of the Saints that were at Rome, unto them. All the Saints salute you, to wit, all the rest of the Saints, that labor not in the Gospel, and most of all they which are of Caesar's household, he understandeth some of Nero's Court which did embrace the truth. Which salutation the Apostle, no doubt, addeth for the joy and comfort of the Philippians, that when they should hear, that not only all the Saints at Rome saluted them, but y e some of the Emperors Court which had embraced the truth saluted them, yea and were as forward as the best in saluting them. Whence I observe, that the Lord in mercy sometimes in the Courts of wicked Princes, raiseth up faithful children unto Abraham, and causeth his truth to be loved, and embraced, and professed even of their Courtiers. What a cruel tyrant, and wicked persecutor of Christians Nero was, the Ecclesiastical stories mention. He was the beginner of all those wicked persecutions under those ten cruel tyrants in the Primitive Church, and grew to such a thirsting after blood, that not only Paul, and Peter, and many other Christians, but his greatest familiars, his dearest friends, his nearest kindred, his brethren, his mother, his wife were slain by his most cruel tyranny. Yet even in this cruel tyrants Court, the Lord had some that feared him, and favored the truth. Such a one was Joseph in Pharaoh his Court, Jonathan in Saul's Court, Obadiah in Ahab's Court, and Ebedmelech in Zedekiahs Court. And such is his mercy, that he will, such is his power, that he can, and such his goodness that he doth cause light to shine out of darkness, and beget children in the faith, where the truth is most oppugned.
Which may teach us many good lessons. As first not to despair, but that where the truth is most oppugned, there the Lord hath some that fear him, and worship him in truth. No place more unlike to have friends unto the truth, then Nero his Court, and yet there were such. And therefore we may hope that even there where Antichrist usurpeth his tyrann • e, the Lord hath his children which bow not the knee to Baal. Only we are to acknowledge the glorious mercy and power of the Lord therein, that so wonderfully dealeth for his children, and provideth for his own glory.
Secondly, this may serve to condemn us of great backwardlinesse in a Christian resolution of a religious profession. In Nero his Court was great danger of present death and cruel torture unto so many as should embrace and profess the truth of Christ Jesus. There the same Paul in prison, and many continually butchered and killed for a good profession: yet there were such as embraced the truth in their hearts, and professed it with their mouths. And how shall not this condemn our irresolute resolution of a religious profession? We are in no peril of death, or of bonds, or imprisonment for making a bold profession of Christian religion. Nay it is our honor with our most gracious Prince constantly to maintain the truth against error and superstition. And yet so cold are we a great many of us in religion, as that a man cannot tell what we are, Papists or Protestants; and so frozen, as that a man would take a many of us rather to be enemies then friends unto religion. Either we are afraid and dare not make that profession which we should, for fear of a day; or else to serve the time, we make show of one, and are indeed another, and so cannot make a good profession. Howsoever it be, so it is that many of us are of no resolution in religion. Well, it should not be so, but though we were in Nero his Court, we should make a good profession; and though there were no way for us but to be cast into the hot fiery furnace, yet should we with the three children protest, We will not serve thy gods, nor worship thy golden image which thou hast made and set up.
The grace, &c. In these words the Apostle shutteth up all, and as it were sealeth his letter with that usual prayer which he useth both in the beginning and in the end almost of all his Epistles. Where ye see the thing which he wisheth them is grace, which when he calleth The grace of our Lord Jesus Christ, he therein noteth whence it is derived unto his children. By grace he understandeth both the first and second grace, both the free favor of God which is the fountain of all good things, and the good things themselves which flow from that fountain. Now this is called the grace of our Lord Jesus Christ, because it is derived from God by him unto his children, by him I say, even by our Lord unto whom all power is given both in heaven and in earth; by our Lord Jesus that saveth his people from their sins; by our Lord Jesus Christ anointed a King to defend us, a Prophet to teach us, a Priest to offer up a sacrifice for our sins. So that the Apostles prayer here for the Philippians is, ye see, that whatsoever grace our Lord Jesus Christ hath purchased for his Church, may be with them all, to fill them with all goodness.
Would ye then know how to pray for all good either unto God's Church, or any of God's children? Learn of our Apostle, and pray that the grace of our Lord Jesus Christ may be with them. For herein ye pray both for all spiritual grace in heavenly things unto them, and for all temporal blessings which in his gracious favor he vouchsafeth for the good of his Church and children, being all couched in this, The grace of our Lord Jesus Christ.
Again, would ye know by whom all grace is derived unto us, be it spiritual grace, or temporal blessing, the grace of God whereby he loveth us, or the grace of God whereby his love is made known unto us? Learn of our Apostle, it is by our Lord Jesus Christ; for therefore is it called the grace of our Lord Jesus Christ, because it is derived by him unto us, he having reconciled us unto God, and we with him having all things given unto us. Knowing then the exceeding great riches that we have in Christ Jesus our Lord, let us always in all things glorify the name of Christ Jesus; and as by him we have all things, so let us do all things to his glory.