Lectures Upon Philippians, Lectures · Chapter 4 · Lecture 88
LECTƲRE LXXXVIII.
PHILIP. 4. Verſe 10.
Now I reioyce in the Lord greatly, that now at the laſt ye are reuiued againe to care for me, wherein notwithſtanding ye were carefull, but ye lacked oportunitie.
THe next thing which I noted in theſe words, was the Philippians ſlackneſſe to care (for ſome time) for the Apoſtle. For in that he ſaith, I reioyce, &c. that now at laſt ye are reuiued, &c. he implieth, that their care had for ſome time ſlacked towards him; the word here vſed being borrowed from trees, which ſeeming in Winter to be dead, flouriſh againe in the Spring: and hauing in it this ſimilitude, that as trees which in Winter ſeeme to be dead and withered, flouriſh and grow greene againe in the Spring; ſo their care which for a time languiſhed and decayed, now againe reuiued and quickened in them. Whence I obſerue this leſſon for our learning, that euen in the faithfull and deareſt children of God, louelove and charitie, and other good graces of Gods Spirit, are not alwayes alike orient and eminent, not alwayes alike manifeſt and apparent, but ſometimes they languiſh and decay, and are as if they were not.Gen 20.2. 2. Sam. 12.13. Abraham the father of the faithfull, ſometimes lied, and ſpake not the truth. Dauid a man after Gods owne heart, after his murder and adultery, ſlept as it were in the duſt a great while, till Nathan awoke him. Peter, vntounto whom it was ſaid,Mat. 16.18.23. Thou art Peter, and vponupon this rocke I will build my Church, had got a great fall, when he heard it ſaid vntounto him, Get thee behind me Satan, thou art an offence vntounto me. The Church of Corinths light was ſo dimmed for ſome while, that the Apoſtle doubted how to come vntounto them,1 Cor. 4.21. whether with a rod, or in louelove, and in the ſpirit of meekneſſe. And the Philippians care for the Apoſtle, was ſo for a while frozen and key-cold, that they ſeemed quite to hauehave forgotten him. So ſubiect vntounto their infirmities are both whole bodies, and the ſoundeſt parts euen of the beſt bodies, ſo long as they are clothed with the earthly houſe of this tabernacle. Not the beſt, but feele ſuch decayes in themſelues; not the beſt, but the beſt graces are ſo eclipſed in them, that they which ſhould be as trees planted by the riuers of waters, bringing forth their fruite in due ſeaſon, are ſometimes as dead and withered trees whoſe leaues are faded and their fruite periſhed; that their faith which ſhould worke by louelove, is ſometimes as fire vnderunder the aſhes or embers; that their charitie which ſhould alwayes be feruent, is ſometimes ice-cold; that their obedience which ſhould be with their whole heart, is ſometimes diuided betweene God and the world: ſo that not the beſt but may ſometimes ſhrinke in himſelfe, and others doubt of him whether he belong to the couenant, 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 ſeeme to be as the wicked, yet are they not as the wicked. The wicked are indeed like the heath in the wildernes, they are indeed corrupt trees, and without fruite, twiſe dead, and pluckt vp by the rootes. For though ſome of them be, it may be, as the fig-tree which Chriſt curſed,Mat. 21 19. hauing leaues and ſhadowes, and ſhewes, of diuers good graces of Gods Spirit; yet looke well vponupon them, and conſider them, and ye ſhall find that either they hauehave no fruite, or naughtie fruite on them, wanting all ſappe and moiſture of Gods holy Spirit in them. But the children of God onelyonly ſeeme for a time to be as dead and withered trees, as doth in Winter eueryevery faire and pleaſant tree. For though now their leaues be faded, yet do they afterward grow greene againe; though now they beare no fruite, yet afterward they do; though now there ſeeme to be no ſap or moiſture in them, yet is there in the roote, and afterward ſhootes out; though now they be as dead, yet afterwards they reuiue again. Their faith and louelove are ſometimes raked vp as it were in the aſhes; but infidelitie is bound vp in the ſoule of the wicked, and hatred eateth vp the bowels of their belly. Their charitie i… ſom times cold, and their obedience full of defect; but the very bowels of the wicked are mercileſſe crueltie, and they ſell themſelues to worke iniquitie: or if there be any vtter rine or barke, to make ſemblance and ſhew of a good tree, yet is there no ſap or moiſture of Gods holy Spirit in them. Wel they may hauehave taſted of the good word of God, and of the powers of the world to come, but it is but a taſte that they hauehave gotten, and the fruite that followeth it, is but a bloſſome. But the children of God are taught by Gods Spirit; and howſoeuer for a time the Spirit ſhew not it ſelf in them, yet doth it afterwards bud forth into the fruits of true righteouſneſſe and holineſſe. To ſpeake all in one word, the wicked reuiue not after they ſeemed to be dead, becauſe in truth they neuer liued; but the children of God after that they ſeeme to be dead vntounto the life of God, at laſt reuiue againe, and do their former workes: and againe, the wicked onelyonly for ſome time ſeeme to liue, and at laſt ſhew plainly that they are and alwayes were dead in ſinne; but the children of God onelyonly for ſome time ſeem to be dead, and at laſt reuiue againe vntounto the life of God, through the power of the Spirit which was neuer quite quenched in them.
Here then is both a word of comfort vntounto the diſtreſſed, & a watch word likewiſe vntounto all in generall. A comfort it muſt needs be vntounto the afflicted ſoule, that in the deareſt children of God, the life of God is not alwayes ſo manifeſt, but that ſometimes they ſeeme to be dead, yet at laſt do reuiue again, and do their former workes. For why art thou ſo full of heauineſſe, O thou diſtreſſed ſoule, and why are thy thoughts ſo troubled within thee? Art thou euen dead in reſpect of the life of God? Feeleſt thou no warmth of the Spirit within thee? Art thou cold in zeale, cold in prayer, cold in charitie? Haſt thou ſlacked that diligence which thou waſt wont to vſe in the ſeruice of thy God, in thy dutie towards thy neighbours and brethren? Well, plucke vp thine heart, be not troubled nor feare. This is no other thing then ſometimes befalleth euen the deareſt children of God: for ſometimes euen the beſt of them feele it to be ſo with them. OnelyOnly tell me this: didſt thou euer feele the life of God and the warmth of his Spirit within thee? Hadſt thou ſometimes comfort in the hauing of thoſe graces, the want whereof doth now diſquiet and diſcomfort thee? O what elſe? and there is thy griefe 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 reuiue thee. Thy God will ſtabliſh the thing that he hath wrought in thee; and he that hath begun a good worke in thee, will performe it vntill the day of Ieſus Chriſt: for whom he loueth once, he loueth vntounto the end. A cloud hath for a while ouerſhadowed thee, and Satan for a time by a miſt hath obſcured thy light: but thy light ſhall breake forth, though not as the Sunne in his brightneſſe, yet ſo cleare that the life of thy God ſhall be manifeſt in thee.
OnelyOnly let this watchword be vntounto thee, and vntounto all in generall, that when you feele ſuch decayes of the life of God in your ſelues, either by dulneſſe vntounto any dutie, or ſlackneſſe in any ſeruice, then ye ſtirre vp the grace of God in you, and labour by prayer and eueryevery holy courſe, that the grace which ſeemeth to be dead, may be reuiued in you. As therefore the Apoſtle exhorteth,Eph. 5.14. ſo ſay I vntounto you, Awake thou that ſleepeſt, and ſtand vp from the dead, euen them that are dead in ſinne and iniquitie, and Chriſt ſhall giuegive thee light. Shake off that drowſines which hath ſeized vponupon you, and ſtir vp eueryevery good grace of God in you. Quench not the Spirit that is within you, but ſtriue to grow vp in grace and eueryevery good gift of the Spirit. Is your louelove towards Gods Saints abated in you?Rom. 12.9. Hearken to the Apoſtle, Be affectioned to louelove one another with brotherly louelove and let your louelove be without diſſimulation and pray alwayes vntounto the ſtrong God of your ſaluation, that your louelove may abound daily towards all Saints. Yea, whatſoeuer good grace is decayed in you, giuegive all diligence that it may be reuiued in you, and labour 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 carefull, but ye lacked oportunitie: he interpreteth their ſlackneſſe to care for him to proceed, not from want of good will towards him, but from want of oportunitie to ſend vntounto him that which they deſired. Whence I obſerue this leſſon for vsus, that we are not alwayes ſharply to cenſure the languiſhing of our brethren in faith, louelove or other vertue; but rather charitably to iudge of them, and ſo much as in a good conſcience we may, to ſalue and excuſe them by a kinde and fauourable interpretation. Not the beſt but they hauehave their infirmities, through which (ſometimes) they ſo fall that they ſeeme almoſt to be dead, as already we hauehave 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 dutie. A defect there may be of zeale, yet proceeding rather from feare of diſturbing the peace of the Church, then from want of enflamed deſire to ſee the houſe of the Lord, wall & roofe builded vp in perfect beautie. A defect there may be of charitie, yet proceeding rather from want of oportunitie then from want of will to performe that dutie. 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 iudge of the faults of our brethren, and rather in charitie preſume of that excuſe for them which may be alledged, then by ſharpe cenſure to condemne them whom the Lord hath not condemned.
Where yet we muſt hauehave theſe caueats, firſt, that we denie not that to be euill which is euill, that to be ſinne which is ſinne; as they do that denie Abraham to hauehave lied, when he ſaid of Sarah, She is my ſiſter: that deny Ioſeph to hauehave ſworne when ſo often he proteſted vntounto his brethren by the life of Pharaoh; that denie Peter to hauehave ſinned (at the leaſt mortally) when Paul withſtood him to his face; and they likewiſe that ſay of pride, it is cleanlineſſe; of couetouſneſſe, it is thrift; of deceit and fraud, it is wiſedome; of hypocriſie, it is curteous humanitie; of laſciuious wantonneſſe, it is requiſite cheerefulneſſe, and the like. For this is not charitably to beare with a fault, charitie being, as not ſuſpicious, ſo not fooliſh, to denie that to be euill which is euill; neyther is it to excuſe, but onelyonly by a lie. The ſecond caueat is, that we do not farther excuſe the faults and infirmities of any then in a good conſcience we may: For if through fauour or affection, or how elſe ſoeuer we do ſo, what good ſoeuer we ſhall do thereby vntounto others▪ ſurely we ſhall do great wrong vntounto our owne ſoules: and howſoeuer haply we brooke it for a time,Prou. 15.15. yet in the end ſhall it ſting like a Serpent. A good conſcience is a continuall feaſt. But if in any mans behalfe, 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 reproued and condemned; firſt, ſuch as vponupon euerie ſlip of their brethren, and eueryevery blemiſh wherwith they can be tainted, are ready ſharply to cenſure them, and by their cenſure to condemne them whom the Lord hath not condemned:Rom. 14.4. Who art thou (ſaith the Apoſtle) that condemneſt another mans ſeruant? he ſtandeth or falleth to his owne maſter. 2.1.Yea, and in that that thou iudgeſt another, thou condemneſt thy ſelfe: for thou that iudgeſt, doeſt euen the ſame things, or the like that thou condemneſt in others. Let vsus not therefore be haſtie to cenſure or condemne one another for eueryevery fault, but let vsus beare one with anothers infirmities. Let vsus iudge of our brethren after the rule of charitie, euen as we would hauehave others to iudge of vsus when we fall through infirmitie. There is one that iudgeth both them and vsus; let vsus commit all iudgement vntounto him that iudgeth righteouſly; and in the meane time, thinke rather the beſt, then the worſt, as charitie bids vsus, then as our ſence might leade vsus.
Secondly, here are to be reproued and condemned, ſuch as with too too light and ſlight termes paſſe ouer notorious and groſſe faults. For a generation of men there is, that to the end forſooth that they may ſeeme charitable in their iudgements towards their brethren, ſpeake good of that which plainly is euill, and interprete that vntounto the beſt which in plaine euidence is ſinfull and wicked. What? muſt charitie be a foole? As ſhe is not ſuſpicious, ſo ſhe is not fooliſh; as ſhe will not eaſily thinke the worſt, ſo ſhe will not ſuffer her ſelfe 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 charitie thinke that he hath neceſſarie occaſions of abſence? Or when a man willingly and wittingly runs himſelfe vponupon the rockes by breaking the wholeſome Lawes of God, or of man, am I vncharitable if I interprete not his actions vntounto the beſt? Nay rather he miſdeemeth of charitie that ſo thinketh: and this will commonly (if it be marked) fall out to be true, that he that ſo vrgeth a charitable iudgement touching ſuch things, and ſuch men as offend theſe and the like wayes, will be moſt vncharitable in his iudgement 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 charitie, ſo let vsus take heede leſt vponupon a fooliſh conceit of charity, we think well of that which indeed is euill, and ſoothe them vp in their ſinnes whoſe ſins were to be reproued. As the Preacher ſaith,Eccl. 7.18.19. Be not thou iuſt ouermuch. And againe, Be not thou wicked ouermuch: ſo I ſay, let vsus not too ſharply cenſure the faults of our brethren: and againe, let vsus not too lightly paſſe ouer groſſe and notorious faults: let vsus keep the rule of charity in iudging our brethren: and againe, let vsus not (to ſeeme charitable) thinke of groſſe faults as ſmall or no faults: let vsus not condemne, where the Lord hath not condemned: and againe, let vsus not acquite, where the Lord hath not acquited.
Thirdly, here are to be reproued and condemned, ſuch as (to excuſe the faults and offences of others) ſay and do more then in a good conſcience they may. For, as I am not alwaies to condemne thoſe men that do ſuch things, as wicked and vngodly 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. Charitie muſt rule me to excuſe as I may, affection may not ouer-rule me to excuſe more then I ſhould. Albeit therefore to excuſe the faults of men may ſeeme 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 iudgement ſleepeth not. Let vsus therefore go ſo far in the excuſe of our brethrens faults as in a good conſcience we may, but no further. Let vsus be ready to make the beſt of things we may, but let vsus euer remember to hold faith and a good conſcience. And let this ſuffice to be noted from the ſeuerall points in theſe words.
I ſpeake not, &c. The Apoſtle hauing ſignified in the former verſe, his great reioycing in the Lord, for the Philippians care ouer him, now ſignifieth his reioycing to be, not ſo much for the preſent gift they ſent him, becauſe therewith his want was ſupplied, as for their ſakes, euen for the fruite which ſhould redound thence vntounto them, which he doth from the eleuenth to the eighteenth verſe. Firſt therefore (to meete with the ſuſpicion of a couetous or an abiect mind,) he denieth that he reioyced ſo greatly for the gift, becauſe by it his want was ſupplied: and yeeldeth a reaſon thereof, euen becauſe he had learned to be content with whatſoeuer ſtate; which contentment of minde he profeſſeth he hath of Chriſt, verſ. 11.12.13. Secondly, he telleth them, that notwithſtanding he reioyce not in their gift, yet he commendeth their liberality ſhewed both now and at other times towards him, verſ. 14.15.16. Thirdly, he telleth them, that the thing wherein he reioyceth, is the fruite of their gift, for that it ſhall further their reckoning, verſe 17. Theſe be generally the points.
I ſpeake not, &c. In theſe words, as I ſaid, the Apoſtle to meete with the ſuſpicion of a couetous, or at leaſt an abiect minde, denyeth that he reioyced for their gift, as if before he had receiued it he had bin caſt downe through want, or were not able to endure his want. For thus it might be obiected and ſaid: Yea indeede, doth this care for you ſo greatly reioyce you? Like enough your heart was downe before this helpe came vntounto you. No, no, ſaith the Apoſtle, I ſpeake not this becauſe of want, becauſe my want is ſupplied, as if before this ſupply came, I had bene caſt downe through want, or were not able to endure want. For I hauehave learned in whatſoeuer ſtate I am, &c. which is a proofe that it was not for the gift that he reioyced, becauſe his want was ſupplied by it, but for ſome other thing.
Where I note, that the Apoſtle was neither deiected and caſt downe through want, nor his affection much altered by the ſupply of his wants. Whēce I obſerue who they are whom want doth not pinch to caſt them downe through heauines, namely, the children of God, who walke ſo as they hauehave the Apoſtle for an example. What? are not the children of God pinched with want? Was not Abraham driuen by famine out out of Canaan into Egypt? Was not Iſaac driuen by famine from one place vntounto another? And was not the ſame lot vntounto al the Patriarchs? Had our bleſſed Sauiour himſelfe a houſe to put his head in? Were not the holy Apoſtles tried, as by many other wayes, ſo by want? Yes ſurely, amongſt other afflictions, want and penurie is one, wherewith they that liue godly in Chriſt Ieſus are ſometimes preſſed and pinched. But this is it, though they be in want, yet they are not ouercome of want: euen as the Apoſtle ſaith, We are in pouertie,2. Cor. 4.8. but not ouercome of pouertie. They looke vntounto the Lord, and they reſt in him; they know that pouertie and riches, euen both theſe are from the Lord, who maketh poore and maketh rich, and that all things worke together for the beſt vntounto thoſe that louelove and feare the Lord. And therefore they hang not downe their heads, nor are caſten downe through heauines, they murmure not at the Lord, nor breake out into impatience, but patiētly depend vponupon that God that commanded the rauens to feede his Prophet Elias, and that feedeth the yong rauens that crie 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 farre as he ſeeth it good for them, and therefore they comfort and cheare themſelues in him.
Let this then teach vsus, not to looke at mens wants, but how men are affected through their wants. Pouertie or riches are no certaine arguments of the louelove or of the hatred of God towards any. Both are mercies and bleſſings of the Lord vntounto the godly, and both are plagues and ſnares vntounto the wicked. By pouertie and want the godly are oftentimes tryed, to ſee whether they will blaſpheme God to his face; whether they will murmure againſt the Lord, whether they can be content, as to receiue good at the hand of God, ſo to receiue euill; whether in time of aduerſitie they will go away from the Lord. By riches likewiſe the godly are often tryed, to ſee whether they will thereby grow proud, and forget the Lord; whether they will, as good Stewards, vſe them to the glorie of his Name, and the good of their brethren; whether they will beare themſelues as enriched by him, and make him their chiefeſt treaſure. Both theſe (I ſay) are trialls vntounto the godly, that the triall of their faith may be found to their praiſe, and honour, and glorie at the appearing of Chriſt Ieſus. Againe, pouertie is often laied vponupon the wicked for a plague, as Salomon ſheweth, where he telleth the Sluggard,Prou. 6.11. that his pouertie cometh as one that trauelleth by the way, and his neceſſitie as an armed man: and riches are often giuen them as ſnares, as the Apoſtle ſheweth, where he ſaith, that they that will be rich, 1. Tim. 6.9.fall into tentation and ſnares, and into many fooliſh and noyſome luſts which drowne men in perdition and deſtruction. Pouertie then or riches, plenty or want, are not the things that we are to looke vntounto, for that theſe are common to the wicked with the godly; but how they worke vppon mens affections, what effects they hauehave among the children of men. Doth thy pouertie and want make thee hang downe thy head, breake thy heart through heauineſſe, cauſe thee to murmure and grudge againſt thy God, driue thee to thinke of vnlawfull ſhifts for the ſupply of thy wants? &c. then I ſtand in feare of thee, neyther can I comfort thee with any ſweete promiſe of grace and merciemercy. But art thou cheared in thy God notwithſtanding thy penury and want, doſt thou waite vponupon him, depend vponupon him, and endure patiently? Is it enough for thee that he can ſupply thy wants if he will, and therefore then doeſt meekly ſubmit thy ſelfe vntounto his will? Then ſurely thou art rich in Gods fauour, and vntounto thee belongeth an inheritance among the Saints. Againe, do riches lift thee vp in pride aboue thy brethren, ſet thee a running after noyſome luſts and pleaſures, choake the word, and the graces of Gods Spirit within thee, and make thee to ſtart aſide from thy God like a broken bowe? then thy riches are a ſnare vntounto thee, and they turne vntounto thy deſtruction: but if thou vſe them to Gods glory, the good of thy brethren, and thine owne onelyonly honeſt and godly comfort, then they are a bleſſing vntounto thee, and a token of Gods fauour. 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 ſuperfluitie, and yet is rich in Gods fauour, and that is rich in worldly wealth, but poore in Gods ſight. As we beare or drowpe vnderunder our pouertie, ſo we are poore or rich in the Lord: and againe, as we vſe or abuſe our riches, ſo we are poore or rich vntounto God. If then we be in want, let vsus not be caſt downe with heauineſſe. but let vsus be chearefull in our God, who can ſupply what wanteth if he will, and will if he ſee it good. If we hauehave plenty, let vsus not abuſe it to riotouſneſſe and wantonneſſe, but let vsus vſe it to Gods glorie; ſo ſhall our want be comfortable, and our riches a bleſſing vntounto vsus.