Exposition of Philippians 3, Part 1
VERS. 1. To write the same things to you, to me indeed is not greevous, but for you it is safe.
ALthough the Apostle had formerly bidden them to rejoyce, in the former chapter, 18. and 28. verses; Yet notwithstanding he bids them rejoyce againe, saying; that it is safe for them to heare the same thing… often, and it is not grievous to him, to write the same things twice. Besides, he doth also bid them, to beware of such as may hinder their joy, as Dogges, and those of the Concision. Preventing thereby secret objections, which they might make against repeating the same things. Whence we may in generall observe,
The wisedome of the Word and spirit of God,Doctr. 1. to know secret objections that might bee made, and to prevent them; turning away thereby whatsoever might hinder the force of the Word. And in the second place, it teaches us;
That it is the dutie of those, Doct. 2.that meane to prevaile by instruction, to know the secret dispositions of those they deale withall. For when their mindes are not quieted or cleered from doubts and hindrances, they are not fit to entertaine any good counsell at all.
And Thirdly,Note. 3. (for I cannot stand on these things) it shewes our disposition by nature, to count repetition of the same things to bee tedious and irksome. For since the fall of man, we wander in our thoughts, affections, and intentions, and it is a part of our losse to lose our constancie, and setled disposition. Wherefore we find it noted of the Israelites, that they were weary of one kinde of food, although it is called Angels food.
In the fourth place (which I intend more to stand upon) observe with me,Doct. 4. That dwelling on the same things is necessarie, even for the best Christians. And the reasons are
First,Reason. 1. Because truth is supernaturall, and our mindes are carnall, and that which must change these our mindes must be assiduous, or else our mindes will … into their first estate. Wee are naturally changeable, and therefore had ne…d to have the truth (as at the first to change us,) even so to be continually presented to our soules, to keep us perpetually in this spirituall change. And a
Reason. 2.Second reason may be: Because we often regard not the truth at the first, second, or third time urged, and taught unto us. Wherefore Iob. 33.14. It is said, God speaketh once or twice, yet man perceives not. Therefore, if the caution and point be necessary, the repetition must needs be necessarie also.
Reason. 3.In the third place, There is such a breadth, and depth in the points delivered out of the Word of God, that although wee heare often the same thing, yet we never come to understand the full extent of them. Our soules are narrow, wee cannot at the first so soundly, and deeply consider of them, neither can wee understand so many particulars as otherwise we should: for in every Christian truth there is milke for children, and strong meate which requires digestion, and likewise repetition.
A fourth reason may be, Because our corruptions daily increase and grow upon us, Reason. 4.and varietie of occasion and worldly businesse (being naturall to us, and therefore more delightfull) are too powerfull, and doe thrust out the consideration of divine truths which are commonly against the haire. And wee cannot have varietie of two things in our mindes at the same time in strength. Whence it comes to passe that the better is ever more subject to bee thrust out: and therefore had need to bee hammered in with often repetition, and insisting upon againe and againe.
A fifth Reason may be,Reason. 5. Because we worke as wee understand, weakly, or strongly. When we worke well, we must have things present, strongly in the understanding; as when we tell men of Gods justice, omnipresence, of the day of judgement, of death and the like: the lively, and present remembrance of these things, keeps the minde of man so in frame, as it cannot will any evill, no more than a lewd person will offend in the presence of the Iudge. And this lively remembrance of things, is wrought chiefly by repetition, and often inforcing the same things; and it makes the minde to be wholly taken up therewith. And therefore it is a good way when we would doe any good action well, to be taken up with reading, or hearing of good, by way of preparation thereunto. And the want of the presence of good things in our minde, layes us open, and makes us fit for all companies and occasions of sinne.
In the sixt and last place:Reason. 6. Our memories are very weake to remember, and to reteine any thing that is good. Since the fall, they are broken, and good things sinke through them, as water through a sieve, and therefore hath great need of remembrancers. And after this manner hath God dealt with man: as in the promise of the blessed seed; how often is it reiterated, and typified: and to Abraham is it renewed seven times. So God to David, often renewed his promise concerning the Kingdome: as also, the promise concerning the deliverance of the people of Israel from captivitie, in Esay is often repeated. This also did Christ the great Doctour of his Church in his Parables, in one Chapter argueth one principall metter with foure Parables one after another, although with some varietie; teaching Ministers thereby, to doe the like to avoid tediousnesse. Repetition in Scripture serves to divers ends. Sometimes for the stronger averring of the certaintie thereof. Wherefore it was, that Pharoahs dreame was doubled: Sometime for Emphasis sake, as Christ did often, Amen, Amen: and in dying, thou shalt die, and the like phrases. But the maine end is, to stirre up us and our affections, and to keepe them in life and action when they are stirred up. Therefore, 2 Pet. 1.12. Because they knew they could not bee over-sure of salvation, nor grow too much in grace: he sayes, so long as he lives hee will put them in minde of such things.
Vse. 1.Let it not therefore bee grievous to Ministers to doe what is for the safetie of Gods children. They must doe it till they see practise come to perfection, and they must cast, and cast again; Peter hee cast often and got nothing, yet at Christs word hee cast againe. So must Ministers: God that blesseth not every cast, may blesse the last cast to the catching of many, and therefore a Minister had need of a father-like affection to his hearers, as St. Paul had, 2 Thes. 2.11.
A second use,Vse. 2. may be for our selves: If we heare the same things repeated, heare them as an impression: which may carry force, and work upon our hearts more strongly than before: and know that God may worke on us, by one meanes, at one time, which he did not at another: as a dart pierces deeper, being cast by one, than by another. And therefore, Let us not be weary of attendance on Gods ordinances, for our corruptions daily increase, as our age doth; our minding of things is but slight, and our memory very brittle. And we must know that the word teaches doing, and practising, as well as knowing. And therefore to conceive a necessitie of a continuall Ministrie to perfect a Church as well as to begin it. The Sacraments are necessary: receive them often, the Primitive Church had them every Lords day. Till we come to the holy Land of that heavenly Canaan, let us submit our selves to this Manna. It is Angels food, and they desire to looke into these mysteries. And therefore, take heed of fulnesse, or loathing; for when we come to that passe that we must have Novum, or Nihil, God takes away this Manna thus loathed. Thus did he with the Greeke Churches,Rev. 1. and 2, 3. they gave themselves not to the plaine, sincere truth, but mans inventions, whereby God gave them over to strange opinions: and indeed it is a rule; None absents himselfe from Gods word, but he is given over (and that justly) to beleeve toyes, to attribute all praise and delight to this or that idle Authour, which it may be is Heathenish, or Popish. The Greek Churches affecting Novelties, were justly given over to Mahomet; but to a true Christian heart, there cannot be more delight than in the experimentall knowledge of Christs death and office, of perseverance in grace: these are standing dishes in this Christian banquet. It is a signe God meanes to plague that person, or nation, that is delighted in such ill sawces, he will make them come out of our nosthrils, we shall have our fill of them, and never hunger after the sincere milke of the Word.