Lectures Upon Philippians, Lectures · Chapter 4 · Lecture 79
LECTVRE LXXIX.
PHILIP. 4.
Verſe 4. Againe, I ſay, reioyce.
5. Let your patient mind be knowne to all men. The Lord is at hand.
THeſe words are (as we heard the laſt day) an exhortation vntounto the Philippians to reioyce, not as the world doth, but to reioyce in the Lord; not with a momentanie and flitting ioy, but alwayes, both in weale and in woe; not vnaduiſedly made, or about a light and eaſie matter, but ſeriouſly made, and about a matter very needfull, and yet hard to be perſwaded, and therefore doubled, Againe, I ſay, reioyce in the Lord alwayes.
Now ſee how it pleaſeth the Lord, that as the Apoſtle comes againe and againe vntounto this holy exhortation, and leaues it not with once or twice, but euen the third time alſo exhorteth them to reioyce in the Lord; ſo I ſhould come vntounto you againe and againe, euen three ſeuerall times with the ſame exhortation to reioyce in the Lord. Againe, ſaith the Apoſtle, I ſay reioyce, euen in the Lord alwayes, for that is to be added, and reſumed to the former place. From which doubling and redoubling of this exhortation, I obſerue both how needfull and withall how hard a matter it is to perſwade this conſtant reioycing in the Lord, to reioyce in the Lord alwayes. For to this end doth the holy Ghoſt often in the Scriptures vſe to double and redouble his ſpeech, euen to ſhew both the needfulnes of his ſpeech, and the difficultie in reſpect of man of enforcing his ſpeech. In the Pſalme, how often doth the Prophet exhort the faithful vntounto the praiſes of the Lord, euen before all the people, that they & their poſteritie might know them,Pſal. 107. ſaying, O that men would therefore praiſe the Lord for his goodneſſe, and declare the wonders that he doth for the children of men! Euen foure ſeueral times in that one Pſalme. And wherefore? but to ſhew how needfull it was they ſhould do ſo, and how hardly men are drawne to do ſo. How often likewiſe doth our Sauiour exhort his diſciples vntounto humilitie & meeknes?Mat. 11.29. ſometimes ſaying vntounto them, Learne of me that I am meeke and lowly in heart; ſometimes telling them, that whoſoeuer among them would be great,20.26. ſhould be ſeruant vntounto the reſt; ſometimes waſhing their feete,Ioh. 13. &c. thereby to teach them humilitie. And wherefore doth he ſo often beate vponupon it, but to ſhew how needfull it was they ſhould be humble and meeke, and likewiſe how hard a thing it is to draw men vntounto humilitie and meekneſſe? How often likewiſe doth the holy Ghoſt exhort to the putting off of the old man, and the putting on of the new man? No part of Scripture throughout the whole Bible, wherein the holy Ghoſt doth not ſpeake much, though not haply in theſe words, yet to this purpoſe. And wherefore elſe is it, but to imply both how needfull a matter it is to be perſwaded, and how hard a matter it is to perſwade the mortification of the old man, and the quickening of the new man? And to let other inſtances paſſe, in the point whereof we now ſpeake, how oft doth our Sauiour exhort to reioyce and be glad in perſecution,Mat. 5.12. becauſe of the reward laid vp for vsus by God in heauen;Luc. 10.20. to reioyce becauſe our names are written in heauen by the finger of Gods own hand;Ioh. 16.33. to be of good comfort, becauſe he hath ouercome the world, that is, to reioyce in the Lord? And wherefore, but to ſhew how needfull it is to reioyce in the Lord, and how hard it is to perſwade this reioycing? So that by the vſuall courſe of the Scripture it appeareth, that our Apoſtle doubling and redoubling this his exhortation, thereby ſheweth both how needfull, and withall how hard a matter it is to perſwade this conſtant reioycing in the Lord, to reioyce in the Lord alwayes: ſo needfull, that it muſt be perſwaded again and again, and withall ſo hard to be perſwaded, that it cannot be too much vrged & beaten vponupon.
But it wil not be amiſſe yet a litle more particularly to looke into the reaſons why it is ſo needfull to reioyce in the Lord alwayes, and why we are ſo hardly perſwaded to reioyce in the Lord alwayes. Who ſeeth not, that conſidereth any thing, what mightie enemies we hauehave alwayes to fight withall, the fleſh within vsus to ſnare and deceiue vsus, the world without vsus to fight and wage warre againſt vsus, and the diuel euer ſeeking like a roaring Lion whom he may deuoure? Who ſeeth not, what fightings without, what terrors within, what anguiſhes in the ſoule, what griefes in the bodie, what perils abroade, what practiſes at home, what troubles we hauehave on eueryevery ſide? When then Satan yt old dragon caſts out many flouds of perſecutions againſt vsus, when wicked men cruelly, diſdainfully, and deſpitefully ſpeake againſt vsus; when lying, ſlandering, and deceitfull mouthes are opened vponupon vsus; when we are mocked and ieſted at, and had in deriſion of all them that are about vsus; when we are afflicted, tormented, and made the worlds wonder; when the ſorrowes of death compaſſe vsus, and the flouds of wickedneſſe make vsus afraid, and the paines of hell come euen vntounto our ſoule: what is it that holds vp our heads that we ſinke not? how is it that we ſtand either not ſhaken, or if ſhaken, yet not caſt downe? Is it not by our reioycing which we hauehave in Chriſt Ieſus? Yes verily: we lift vp our eyes vntounto heauen, and we are of good comfort, becauſe he hath ouercome the world; we lift vp our eyes vntounto the Lord, and we reioyce in him, becauſe he ſhal giuegive a good end vntounto all our troubles, and ſhall wipe all teares from our eyes. In Dauids troubles, he was all his ſtay, as himſelfe eueryevery where almoſt proteſteth; and when the Apoſtles were perſecuted, beaten, and caſt in priſon, they reioyced, becauſe of their ſtrong conſolation in Chriſt Ieſus. And ſo it is with all the faithfull children of God, whatſoeuer flouds do beate vponupon them, whatſoeuer cauſes of ſorrow do ouertake them, yet do they ſtand and quaile not, becauſe of the reioycing they hauehave in Chriſt Ieſus. On this rocke all the ſurges of the ſea of this world are broken.
Againe, when others of vsus are aſſaulted by that mightie Prince of darkneſſe, when we are tried by mockings & ſcourgings, by bonds and impriſonment; when we feele the ſmart of loſſe, or hurt in bodie, goods or name; when the Beaſt of Spaine, and with him that falſe Prophet of Rome thunder out threatnings, and imagine all kind of miſchiefe againſt vsus; whē the paines of death take hold of vsus, and multitude of ſorowes beſet vsus round about, why is it that our hearts do faile within vsus? how is it that we fall from our former louelove, and that feare commeth vponupon vsus as vponupon a woman in her trauell? Is it not through our want of reioycing in the Lord! Yes verily: we feele not in our ſoules the treaſures of mercies that are hid for vsus in Chriſt Ieſus, which ſhould keepe vsus ſtanding againſt all batteries and aſſaults whatſoeuer, and therefore we are not onelyonly daunted and diſmayed with theſe things, but are quite affright and vtterly ouercome of them. If any one of Iobs afflictions lie vponupon vsus, we breake out into all the impatiencies that he did, but we cannot lay hold of any ſuch comforts as he did. If death ſeize vponupon ſonne or daughter, or any deare vntounto vsus,2. Sam 18.33. we breake out into like outcries with Dauid, ſaying, Abſalon my ſonne, my ſonne Abſalon, would God I had died for thee, O Abſalon my ſonne, my ſonne: but though Ioab would, yet can he not comfort vsus as he did Dauid. Eſt. 6.12.If Haman do but feare the Kings diſpleaſure, he haſtes him home mourning, and couers his head, and will not be comforted: and if Ahitophel do but ſee that his counſell be not followed,2. Sam. 17.23. he ſaddles his aſſe, and rides home, and hangs himſelfe. And this it is when men hauehave not their comfort in God, whatſoeuer do befall them in this life. If this or that thwart them, by and by they are caſt downe. And why? euen becauſe they hauehave not learned to reioyce in the Lord alway. Very needfull then it is, ye ſee, yt we reioyce in the Lord alwayes, both becauſe by our reioycing which we hauehave in the Lord, we ſtand againſt whatſoeuer otherwiſe might quell vsus; and becauſe through the want thereof, it is that wee fall and are vtterly ouercome whenſoeuer ſtormes ariſe, and troubles aſſault vsus.
And as thus it may appeare how needfull a thing it is that we reioyce in the Lord alwayes, ſo it may eaſily alſo be ſeene how hardly we are perſwaded to reioyce in the Lord always. EueryEvery man complaineth where his ſhoo pincheth him, and eueryevery man layes his hand vponupon his ſore. But very few in ſuch caſes when the hand of the Lord is vponupon them, when they are humbled and brought low through oppreſſion, through any pl…gue or trouble, can be brought vntounto this, to reioyce in the Lord. Nay tell one wicked and vngodly man when his troubles are multiplied, and when his ſorrowes are increaſed, that he is to know that the Lord his hand is in all theſe, that he is not to murmure againſt the Lord, but to reioyce in the Lord; doth he not ſay of them that thus ſpeake vntounto him, that they are mad? doth he not with indignation aske, what cauſe he hath to reioyce in the Lord? doth he not ſtil crie out vponupon his croſſes, and miſeries, and vexations, and paines? and doth he not within a while belch out moſt impious blaſphemies? And hence it is that many with Iudas in ſuch caſes fall to deſpaire, …nd that many with him become their owne butchers. Yea …et the children of God themſelues ſay, whether their afflictions and their ſorrowes do not ſometimes ſinke them ſo far, that their ſoule euen almoſt refuſeth comfort in the Lord: very few like vntounto Iob that mirrour of patience, who when they heare of the loſſe of all their goods, and of their ſeruants, and of the death of their children, can be content to frame themſelues to the will of God, and ſay,Iob 1.21. Naked came I out of my …others wombe, and naked ſhall I returne againe: the Lord hath giuen, and the Lord hath taken away: bleſſed be the name of the Lord Or when they are ſmitten with ſores and boiles, from the ſ…l… of their foote to the crowne of their head, can with the ſam… Iob comfort themſelues, and ſay, What? ſhall we receiue good at the hands of God, and not receiue euil? And yet this moſt rare patterne of patience, into what ſharpe fits of impatiencie did he ſometimes breake out, crying out in the bitterneſſe of his ſoule,3.3, 4. &c. and ſaying, Let the day periſh wherein I was borne, and the night wherein it was ſaid. There is a man child conceiued, &c. And thus it fareth often with the deare children of God, that they ſinke ſo farre, that their ſoule almoſt refuſeth comfort in the Lord. Their ſenſe and feeling of their paine and affliction, is ſometimes ſo great, that they hauehave almoſt no ſenſe or feeling of God. Which yet I do not ſo ſpeak, as if the children of God might not be touched with ſorrow and heauineſſe for the croſſes of this life: for no doubt they may; but to ſhew that ſometimes they are ſo caſt downe with heauineſſe, that it is a hard matter to reare them vp againe. For as Iobs friends diſputed againſt him, ſo they againſt themſelues, that they are puniſhed of God for their ſins and iniquities, and that therefore now he hath ſhut vp his louing kindneſſe in diſpleaſure. And then they ſtand prying and looking into their ſinnes, and hardly can they be drawne to lift vp their eyes vntounto the Lord, that in him they may find comfort vntounto their ſoules. I wil not ſtand vponupon the further enlarging of this point. By this which hath bene ſpoken, ye ſee how needful it is we ſhould reioyce in the Lord alwaies, and withall how hardly we are perſwaded to reioyce in the Lord alwaies, and conſequently vponupon what cauſe the Apoſtle doubled and redoubled this his exhortation.
Now this may firſt inſtruct vsus in the merciful goodneſſe of our God towards vsus, who in things ſo needfull for vsus, and whereunto we are ſo hardly drawne, ceaſſeth not to ſtirre vp our dull minds, and againe and againe to call them to our remembrance:Eſa. 28.10. Precept vponupon precept, precept vponupon precept, line vntounto line, line vntounto line, here a litle, and there a litle. Euen as yong ſchollers are dealt withall, ſo dealeth he with vsus, he goeth ouer and ouer the ſame leſſon with vsus, and gladly he woul… beate it into vsus.
Secondly this may teach vsus our dulneſſe to conceiue, and ſlackneſſe to embrace the things that belong vntounto our peace. Such things muſt be doubled and redoubled vntounto vsus, and ye… we will not learne them; they muſt be often vrged, and much beaten vpō, and yet we wil not receiue inſtruction. The Lord muſt euen draw vsus vntounto himſelfe by his holy Spirit, and yet we will not runne after him; he muſt ſend his holy Prophets and Miniſters vntounto vsus early and late, and all litle enough to ſtirre vp our dull minds.
Thirdly, this may teach vsus to hold faſt that reioycing which we hauehave in Chriſt Ieſus. For is it ſo, that the holy Apoſtle doth ſo often exhort vsus to reioyce in the Lord alwaies; is it ſo, that it is ſo needful for vsus to reioyce in the Lord alwaies, that only by our reioycing in him, we ſtand faſt againſt whatſoeuer troubles and ſorrowes; and without it, we are quite affright and vtterly ouercome of them; is it ſo, that we are ſo hardly drawne to reioyce in the Lord alwaies? How are we then to hold faſt that reioycing which we hauehave in Chriſt Ieſus, euen ſo faſt, that nothing take it from vsus? Let vsus therefore reioyce, but let vsus reioyce in the Lord, & let vsus reioyce in him alwaies, that ſo no man, nay that nothing take from vsus our reioycing in him. A ioyfull heart maketh a cheerfull countenance, and if the heart be ioyful in the Lord, it cheeres the heart and quickens the ſoule, howſoeuer the countenance be appalled. Other ioyes in riches, in honours, in friends, in the vanities of this life, and in the pleaſures of ſinne, haply hauehave their moment of time, and their appearance of good: but their time is but only a moment, and their good but onelyonly an appearance and outward ſemblance: onelyonly the reioycing in the Lord, is the true and ſound reioycing, and which cauſeth good health vntounto the ſoule. Let vsus therefore reioyce in the Lord, and let vsus reioyce in him alwaies, not onelyonly when he feedeth vsus with the floure of wheate, but when he giueth vsus plenteouſneſſe of teares to drink. For whether he bleſſe vsus or croſſe vsus, it is for our good, and his glorie, and therfore he is to be bleſſed in both. Yea, & whatſoeuer croſſes or ſorows we ſuffer, let that remembrance of Chriſt his bleſſed death and paſſion which this day we celebrate, be ſufficient to cauſe vsus to reioyce in the Lord. For what are all our ſufferings or ſorrowes vntounto thoſe benefits of Chriſt his death and paſſion, whereof this day may put vsus in mind, & which this day ſhall be ſealed vntounto the ſoules of thoſe which are worthie communicants in this holy Supper? For when this is ſealed vntounto our ſoules in this holy Supper, that Chriſt died for vsus, that by his bloud we receiue remiſſion of our ſins, that we are incorporated into his myſticall bodie, and made one with him and he with vsus; that he hath obtained eternall redemption for vsus, and that in Chriſt are treaſured vp for vsus all the benefites of our ſaluation, euen as ſurely as we are ſure of the bread and wine which we receiue into our bodies at this Supper; what ſorrowes for any croſſes ſhould ſo far ſinke vsus, but that we ſhould recouer our ſelues by our reioycing which we hauehave in Chriſt Ieſus? For though hell it ſelfe ſhould open her mouth vponupon vsus, though ſorrow it ſelfe ſhould ſeeke to ſwallow vsus vp quick, yet ſtil here is matter enough wherein to reioyce. Reioyce therefore in the Lord alway, againe I ſay, reioyce. Thus much of this exhortation. It followeth.
Let your patient mind, &c. This is alſo an exhortation vntounto the Philippians, wherein the Apoſtle exhorteth them not only to ſuch a patience as is tried and ſeene in bearing iniuries and putting vp wrongs, but generally vntounto ſuch a moderate, curteous, eaſie, and gentle behauiour towards their neighbours and brethren, as that they will rather loſe of their right, then not liue in peace and vnitie with them. For ſo the word here vſed ſignifieth, namely a moderation of that by equitie, which in rigour might be exacted. The word is ſometimes tranſlated as if we ſhould reade thus in this place, Let your curteous mind, &c. as in the Acts,Act. 24.4. where Paul ſaith vntounto Felix, I pray thee that thou wouldeſt heare vsus of thy curteſie a few words. And in the firſt Epiſtle of Peter, where he ſaith, Seruants be ſubiect to your maiſters with all feare, 1. Pet. 2.18.not onelyonly to the good and curteous, but alſo to the froward. Sometimes it is tranſlated as if we ſhould thus reade, Let your gentle mind, &c. as in the ſecond Epiſtle to the Corinthians, 2. Cor. 10.1.I beſeech you by the meekneſſe and gentleneſſe of Chriſt; and in the firſt Epiſtle to Timothy, where it is ſaid that a Biſhop muſt not be giuen to filthy lucre, 1. Tim. 3.3.but gentle. And ſometimes againe it is tranſlated, as if we ſhould thus reade, Let your ſoft mind, &c. as in the Epiſtle to Titus, where he willeth Titus to put his people in mind that they be no fighters, Tit. 3.2.but ſoft, ſhewing all meekneſſe to all men. But it comes all to one, whether we reade, Let your patient, or your curteous, or your gentle, or your ſoft minde be knowne vntounto all men. The thing which he exhorteth them vntounto, is ſuch a mildeneſſe of their behauiour, and moderation of their affections among their neighbours and brethren, as that, for vnities ſake, they will rather loſe of their owne, then ſtrictly ſtand vponupon their right in matters of this life. And this their mildeneſſe and moderation among their neighbours, he would hauehave ſo notorious and euident, that it might be knowne, and that to all men; not for matter of oſtentation and vaine-glorie amongſt men, but that holding out this light to all men in their liues, they may be won vntounto the faith of Chriſt, and the Name of God may be glorified. And becauſe the Philippians might haply thus obiect and ſay: Yea indeed, muſt we put vp iniuries, muſt we not ſtand vponupon our right, but ſometimes yeeld of our right; then ſhall we make a hand indeede, and quickly be the meaneſt among men, and be trampled vnderunder feete, as the clay in the ſtreets. Therefore the Apoſtle addeth, The Lord is at hand; as if he ſhould hauehave ſaid: Though they do abuſe your patient mildeneſſe, and gentle moderation of your affections, yet do ye hold on this good courſe, and poſſeſſe your ſoules in patience. For the Lord is at hand, euen neare, to auenge you of your wrongs, and to repay you with glorie. So that here we hauehave an exhortation, and a reaſon. The exhortation is to bring them to a gentle moderation of their affections towards their brethren in matters of ordinary life. The reaſon is, to preuent an obiection. Now thē that we ſee the meaning of the words, and the ſpeciall points, together with the purpoſe of the Apoſtle therein, let vsus further ſee what we may obſerue hence for our owne vſe.
The firſt thing which I note in the exhortation is, that the Apoſtle exhorteth the Philippians to a gentle moderation of their affections towards their brethren in matters of ordinary life, ſo that for the keeping of vnity ſometimes they yeeld of their right. Whence I obſerue a neceſſarie rule for all Chriſtians, to be kept for euer in all their dealings with their neighbors, which is, in matters of ordinarie life, to vſe ſuch moderation of their affections, as that, for vnities ſake, they do not alwayes ſtrictly ſtand vponupon their right, but ſometimes yeeld of their right, and ſit them downe with the loſſe, and patiently put vp the wrong. A notable patterne of the practiſe of this rule we hauehave in Abraham, who in the ſtrife that was betweene his heard-men and Lots heard-men,Geneſis 13.8. and was like to be betweene him and Lot, reſigned his owne right to buy peace,9. ſaying vntounto Lot, I pray thee let there be no ſtrife betweene thee and me, nor betweene mine heard-men and thine heard-men; for we be brethren. Is not the whole land before thee? depart I pray thee from me: if thou wilt take the left hand, then I will go to the right: or if thou go to the right hand, then I wil go to the left. He was Lots elder, and his vncle, and euerie way his better, yet he ſtood not vponupon theſe points, looking when Lot ſhould come vntounto him, and ſtoupe to him, but in great mildneſſe and patience he ſo moderates his affections, as that he goes vntounto him, and moues the peace, and yeelds his owne right to hauehave it. Another patterne hereof we hauehave figured in that Parable in the Goſpel,Matth. 18.24 27. in the example of the King, who calling his ſeruants to an account, and finding one that owed him ten thouſand talents, but had nothing to pay, forgaue him his debt. He ſtood not vponupon it, that ſo much he owed, and ſo much he ſhould pay, or elſe his body ſhould rot in priſon for it; but finding him poore, and not able to pay, he remitted his right, and forgaue him the debt. And thus ſhould we do in matters of ordinarie life, and ciuill dealing one with another, we ſhould be kind and curteous one towards another, ſhewing all meekenes and mildeneſſe one towards another; we muſt not ſtand vponupon termes one with another, but we muſt yeeld one vntounto another; we muſt ſuſtaine ſome loſſe one at anothers hands, we muſt put vp ſome wrongs one at anothers hands. I ſay in matters of ordinarie life, and ciuill dealing one with another. For in matters of faith and religion, in matters belonging vntounto God, there we muſt not yeeld an inch to any aduerſarie of the truth, to turne any whit from the rule of the Word, either to the right hand, or to the left. Heere we muſt be at ſtrife as Moſes was with Pharao, Exod. 10.28.when he told him that they would hauehave all their cattell with them, and that they would not leaue an hoofe behinde them. For here to yeeld a whit, is to quench that zeale which ought to be in vsus towards the glorie of our God. But in matters of common life, there we ſhould yeeld, and rather ſuſtaine loſſe and wrong, then nouriſh iarres and quarrels.
But what is our practiſe? Ye know that in the parable of the ſeruant that had all his debt forgiuen him, how meeting with his fellow that owed him an hundred pence, he layd hands on him, and tooke him by the throate, ſaying,Matth. 18.28. Pay me that thou oweſt; and when he could not, he caſt him into priſon till he ſhould pay the debt. So we, if we thinke that we hauehave right on our ſide, we ſtand vponupon it: and what? who is he? ſhal we yeeld of our right? ſo we may be counted fooles indeed. Shall we ſit downe with the loſſe? Nay, we will hauehave it if he hauehave it out of his belly. Shall we put vp ſuch a wrong? Nay then let them abuſe me at their pleaſures. We are as good as they, we are their betters eueryevery way; or though we be meaner then they, yet ſhall they not thinke to hauehave vsus vnderunder their girdles? we may not, we cannot, we will not ſuffer theſe and theſe things. This is our practiſe, quite contrary to the rule before mentioned, and to thoſe good patterns before propoſed. We make a ieaſt of that of our Sauiour, where he ſayth, Whoſoeuer ſhall ſmite thee on thy right cheeke, Matth. 5.39.turne to him the other alſo: and we ſay, whoſoeuer giues me a blow, he ſhal hauehave two for it, or at leaſt, he ſhall hauehave as good as he brings. So farre are we from that minde to ſuſtaine any loſſe, or to put vp any wrong. And hereupon it is that we are ſo vnpeaceable one with another, and ſo vncharitable one towards another. Hereupon it is that there are ſuch hart-burnings, grudgings, iarres, debates, contentions, and diuiſions amongſt vsus. Well, will we mend that which is amiſſe, and put in practiſe the rule that hath bene giuen vntounto vsus? Let vsus then obſerue theſe rules.
Firſt, hath our neighbour or brother ſome faults that are rather naturall, then puniſhable by the lawes; as for example, is he ſomewhat proud, ſomewhat couetous, ſomewhat haſtie, and angry, ſomewhat ſuperſtitious? &c. Let vsus learne to skill of his nature, & beare with it: Secondly, ſuch words and deeds as haply might hauehave not the beſt conſtruction, let vsus make the beſt of them. Thirdly, ſuch faults as are ſecret, or committed by infirmitie, let vsus not publiſh, but hide and couer them. Fourthly, if his fault be greater, and ſuch as iuſtly may offend vsus,Matth. 18.15. let vsus go vntounto him, and tell him his fault betweene him and vsus alone; if he heare vsus, we hauehave won him: if he heare vsus not, then let vsus call vntounto vsus one or two, and vtter our whole griefes before them, that by their meanes that which is amiſſe may be amended.