Lectures Upon Philippians, Lectures · Chapter 4 · Lecture 89
LECTVRE LXXXIX.
PHILIP. 4.
Verſe 11. For I hauehave learned in whatſoeuer 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 reioycing to be, not ſo much for the preſent gift it ſelfe which they ſent him, as for the fruit which thence ſhould redound vntounto them: and in theſe words, I ſpeake not, &c. he denieth that he reioyced becauſe his want was ſupplyed by their gift, as if before that ſupply came vntounto him, he had bene caſt downe through heauineſſe, or were not able to endure his want. Where, in that he was not caſt downe through want, I obſerued who they are whom want doth not pinch to caſt them downe through heauineſſe; namely, the children of God who walke ſo as they hauehave the Apoſtle for an example. Not that the children of God are neuer pinched with want, but though they be oft-times in want, yet are they neuer ouercome of want. For they looke vntounto the Lord, and reſt in him; they know that he maketh poore and maketh rich, that he can ſupplie their wants if he will, and that he will, if he ſee it good: and therefore they drowpe not, they murmure not, but they depend vponupon him, they comfort themſelues in him. Which ſhould teach vsus not to looke to mens wants or riches, but how theſe worke on their affections, what effects follow theſe in them. For pouerty and riches, plenty and want, euen both theſe are common to the wicked with the godly, but they do not alike affect them both. The wicked, through want, drowpe, and murmure, & fall to all vnlawfull ſhifts, to ſupply their wants: but the godly are cheerefull in their God, waiting vponupon him, depending vponupon him, enduring patiently; holding it enough that God can if he will, and will, if he ſee it good, ſupply their wants. Againe, through riches the wicked grow proude, runne after their luſts and pleaſures, oppreſſe their brethren, and forget their God; but the godly vſe their riches to the glorie of God, the good of their brethren, and their owne honeſt and lawfull vſe and comfort. As therefore we beare or drowpe vnderunder our wants, we are poore or rich in Gods fauour: and againe, as we vſe or abuſe our riches, we are poore or rich in Gods fauor: and therfore, this is the thing that we are to looke at, how men are affected through their pouerty or their riches. Thus farre we hauehave already proceeded. It followeth.
For I hauehave learned, &c. This is the reaſon whereby the Apoſtle proueth that he ſpake not becauſe of want, that the ſupply of his want by their helpe, was not the cauſe of his reioycing, as if before that ſupply came, he had bene caſt down through heauineſſe; but now that they had holpen him he reioyced. And his reaſon ſtandeth thus: I hauehave learned to be content with my owne eſtate whatſoeuer it be, therefore it is not the ſupply of my want by your gift that cauſeth my reioycing, but another thing. I hauehave learned. How had he learned? He had learned out of the word, that he ought to be content with his eſtate whatſouer it was. But he had learned by long experience to be content with his owne eſtate whatſoeuer it were: if he were in labours, in perils, in watchings, in hunger and thirſt in faſtings, in cold and nakednes, experience had taught him to be content with theſe things. Which he farther proueth, by an enumeration of diuers ſtates, wherein he knew how to carry himſelfe, and therewith to be content. I can be abaſed, that is, if being in pouertie and want, I be contemned and debaſed, notwithſtanding whatſoeuer excellent graces of the Spirit I hauehave, 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 honour, wealth or fauour, I know how to carry it, I can be content, and not be proud. EueryEvery 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 hungrie, and to abound and to hauehave want, and ſtill I can be content with which of theſe eſtates ſoeuer, and neither grow inſolent through my better, nor be caſt downe with heauineſſe through my meaner eſtate, nor relinquiſh my dutie in my calling whatſoeuer be my ſtate. This I take to be the meaning of theſe words. So that here we hauehave a reaſon of his deniall in the words immediatly before, and a confirmation of the reaſon, by an enumeration of diuers ſtates wherein he knew how to carry himſelfe, and therewith to be content. Now let vsus ſee what inſtructions we may gather hence for our further vſe and benefite.
The firſt thing which I note is from the reaſon of the Apoſtle, in that he ſaith, he hath learned, in whatſoeuer ſtate he is, therewith to be content. Whence I obſerue a leſſon very fit for vsus, and for all Chriſtians to learne, euen to be content with our eſtate whatſoeuer it is. The Apoſtle had learned this leſſon by his owne long experience: we hauehave precept, and example, and experience to teach vsus this leſſon.1. Tim. 6.6.7.8. Godlineſſe (ſaith our Apoſtle) is great gaine, if a man be content with that he hath. For we brought nothing into the world, and it is certaine that we can carrie nothing out. Therefore when we hauehave food and raiment, let vsus therewith be content. Where firſt to the commendation of contentment, he ſhewes it to be the fruite of godlineſſe. For as godlineſſe hath this honour to be the onelyonly great gaine of Chriſtians; ſo hath it this fruite, that the man that is godly, is content with that he hath. Secondly is ſet downe the reaſon which might and ſhould make vsus to be content with that we hauehave: For we brought nothing into the world, &c. Thirdly is ſet downe an exhortation vntounto contentment, which may and ought to be vntounto vsus a precept, that when we hauehave food & raiment, we ſhould therewith be content. To the like purpoſe is that part of our bleſſed Sauiours Sermon,Mat. 6. where in earneſt maner, and by many arguments he diſſwadeth vsus from carefulneſſe for food and raiment. For what elſe in effect is all that but a precept to be content with that we hauehave, and to depend vponupon the Lord his prouidence for the reſt? But if we had no precept or exhortation at all, the very example of our Apoſtle might and ſhould preuaile with vsus. For ſo he had taught vsus in the former Chapter,Phil. 3.17. where he ſaith, Brethren, be followers of me, and looke on them which walke ſo, as ye hauehave vsus for an example. He then being content with his eſtate whatſoeuer it was, we ſhould looke on him, and likewiſe be content with our eſtate whatſoeuer it be. Whereunto might alſo the examples of our bleſſed Sauiour, and of all that hauehave liued godly in Chriſt Ieſus, be added. For all the godly were alwayes content with whatſoeuer ſtate they had; and if they were not content, they were not godly; diſcontentment being as great an enemie vntounto godlineſſe as any. But what needeth more to this purpoſe then the experience of Gods children euen at this day? For this, ſo many as feare the Lord, learne by continuall experience at this day, that be our feete pinched in the ſtockes with Ioſeph, or ſuffer we famine with the holy Patriarks, or be we perſecuted by cruell tyrants with Eliah, or be we ſpoiled of all that euer we hauehave by theeues, or by fire with Iob; or be we deſtitute of wealth, friends, and very neceſſaries for the maintenance of this life; or tempted, afflicted and tormented with the faithfull children of God in the Primitiue Church; yet ſtill the Lord careth for vsus, and by his will all theſe things happen vntounto vsus; and as he ſeeth it good, he deliuereth vsus out of all our troubles. I hauehave bene yong, ſaith the Prophet Dauid, Pſal. 37.25.and now am old, yet neuer ſaw I the righteous forſaken, nor his ſeed begging their bread. In which place the Prophet bringeth in his owne experience to ſhew that the righteous are not forſaken at any time of the Lord, though ſometimes they may ſeeme to be forſaken; neither do their poſteritie beg their bread, as driuen to any exigent further then the Lord ſeeth it to be for their good and his owne glory. And vponupon the like experience which the children of God find in themſelues, and ſee in others at this day, they may ſay the like. For though ſometimes they be afflicted on eueryevery ſide, yet are they neuer in diſtreſſe, but hauehave a good iſſue; though ſometimes they be in pouertie, yet are they neuer ouercome of pouertie; though ſometimes they be perſecuted, yet are they neuer forſaken; though ſometimes they be caſt down,2. Cor. 4.8. yet they neuer periſh, as ſaith the Apoſtle of himſelf. Why ſhould not then euen experience teach vsus this leſſon, to be content with our eſtate whatſoeuer it is?
But it may be it wil be queſtioned what it is to be content? The word which the Apoſtle here vſeth, properly ſignifieth ſuch a one as is ſo content with that he hath, as that he reſteth wholly in himſelfe, neither needeth any thing of any other. And ſo onelyonly God himſelf is properly ſaid to be content with that he hath, becauſe he alone is al-ſufficient hauing all things in himſelfe, and needing nothing from any other, being therefore onelyonly bleſſed and onelyonly perfect. But here in this place, he is ſaid to be content with that he hath, whoſe preſent eſtate wherein God hath ſet him, whatſoeuer it is, doth ſo ſatisfie him, that albeit he need many things, be much preſſed, troubled and afflicted, yet he is contented, and patiently vndergoeth whatſoeuer the Lord his will is. Whereas then by precept, and example, and experience, ye ſee, we are taught to be content with our eſtate whatſoeuer it is, the meaning is, that the preſent eſtate wherein God hath ſet vsus, whatſoeuer it is, and whoſoeuer we be, ought ſo to ſuffice and ſatisfie vsus, 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 poore or rich, wherein the Lord hath ſet vsus; and therefore not to be content with it, were to reſiſt his will, and to become fighters againſt the Almightie. Secondly, becauſe howſoeuer we may ſeeme to want things that are needfull for vsus, yet are we not forſaken of the Lord; and indeed howſoeuer the world ſeeth it not, nor cannot, yet do we want no maner of thing that is good For that of the Prophet is alwayes true,Pſal. 34.10. The Lions lacke and ſuffer hunger, but they which ſeeke the Lord, ſhall want nothing that is good; good for them, and good for his glorie. Want we may many temporall 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, whatſoeuer it is? This then ſhould teach vsus to take heed and beware of couetouſnes, that monſter of ſinnes, which makes vsus change our God, worſhip other gods, and fall downe before a wedge of gold, being therefore called idolatrie. The couetous man he is neuer content with that he hath, but the more he hath, the more ſtil… he craueth: his deſire is like vntounto hell, it is neuer filled, but with the horſe leech ſtill he crieth, GiueGive, giuegive; and like vntounto the graue, or the barren wombe, or the earth that ſtil drinketh in water, or the fire which the more fuell it hath, the more it is nouriſhed; he neuer ſaith. It is enough. If he hauehave but a litle, he thinketh he hath not enough; if afterwards he hauehave more, yet he thinketh he hath not enough; if after that he hauehave more, yet he thinkes of another enough, and enough is alwaies to come, though alreadie he hauehave more then enough. Yea if with Ahab he hauehave a kingdome, yet ſhall not poore Naboth be able to hold his owne by him, but his vineyard, euen his onelyonly vineyard he muſt hauehave, and he will hauehave. Many ſuch there are which hauehave enlarged their deſires like hell, which can neuer be content with that they hauehave, whatſoeuer they hauehave. Whereupon are murmurings, contentions, mutinies, warres, thefts, and all vniuſt dealing, and in a word all euill.1. Tim. 6.10. For couetouſnes (as the Apoſtle ſaith) is the roote of all euill, which while men luſt after, they erre from the faith, and pierce themſelues through by many ſorrowes. We may not therefore be like vntounto theſe, but, hating couetouſnes, we muſt be content with that portion which the Lord hath giuen vsus, be it more or leſſe; with that ſtate wherein he hath ſet vsus, be it better or worſe. It he ſee it good to lift vp our heads when we are low, he will; and again, if he bring vsus downe from on high, he doth it becauſe he ſeeth it good. Howſoeuer therfore it be with vsus, let vsus be content.Mat. 6.32. Your heauenly Father (ſaith our bleſſed Sauiour) knoweth that ye hauehave need of theſe things: and againe, If ye which are euill can giuegive good gifts vntounto your children, 7.11.how much more ſhall your Father which is in heauen giuegive good gifts to them that aske him? Doth our heauenly Father know what we hauehave need of? and wil he giuegive vsus the things which we need? If then we need health, he will ſend it if it be good for vsus: if we need wealth, he will ſend it if it be good for vsus: if we need libertie, he will ſend it if it be good for vsus: if we need peace or louelove in the world, he will giuegive it if it be good for vsus; and generally whatſoeuer we need, we ſhall hauehave if he ſee it to be good for vsus. Let vsus not therefore with the couetous worldling, neuer thinke we hauehave enough; nor with the mal-contented perſon, alwayes miſlike our preſent ſtate whatſoeuer it is. He that openeth his hand, and filleth all things liuing with plenteouſnes, hath enough for vsus always in ſtore, libertie enough, health enough, wealth enough, &c. to reach out vntounto vsus if he ſee it good for vsus. Let our eyes therefore alwayes waite vponupon him, and let vsus learne in whatſoeuer 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 hungrie, &c. he ſpeaketh as well vponupon experience in himſelfe as he had found that he could doe, as vponupon a religious knowledge that he ſhould do ſo. So that he had as well felt hunger and want, and bin abaſed, as bene full and abounded. Whence I obſerue, that the Lord in beſtowing his temporall bleſſings vponupon his children, doth not alwayes keepe the ſame courſe, but ſome he bleſſeth with plentie and abundance, others he exerciſeth with penury and want, and vntounto others he giueth experience of both.Gen. 13.6. Abraham and Lot were ſo rich in ſheepe and cattell, and ſo full of ſubſtance, that the land could not beare them that they might dwell together.Ruth 2.1. Boaz likewiſe was a man of great power, both for vertue, authoritie and riches.1. King 10.23. Salomon exceeded in riches all the men that euer were before him or after him. And to be ſilent in the reſt, of that good conuert Zacheus it is ſaid,Luk 19.2. that he was rich. Againe, the widow was but poore, that threw but two mites into the treaſurie,Mar. 12.42. Luk. 16.20. and yet caſt in all that ſhe had, euen all her liuing. That lazer Lazarus, who when he died was caried into Abrahams boſome, was a very poore begger. Thoſe that wandred vp and downe in ſheepe skins and in goate-skins, Heb. 11.37.being deſtitute, afflicted and tormented, that wandred in wilderneſſes and mountaines, and dens and caues of the earth, were no great men, it may well be thought, in the world. Yea our bleſſed Sauiour ſaith of himſelfe,Mat. 8.20. that the foxes had holes and the birds of the heauen had neaſts, Iob 1.3.but the Sonne of man had not whereon to reſt his head. And again, Iob in his time was the greateſt man for ſubſtance & wealth of all the men of the Eaſt; and likewiſe he was as bare and poore and diſtreſſed as the diuell by Gods permiſſion could make him.Eſter 2. & 8. It is like that Mordecai and Eſter in the land of their captiuitie had no great abundance and plentie for a while; but after a while the Lord exalted them both vntounto great honour and dignitie, where they had all things at their deſire. Our Apoſtle ſaith,1. Cor. 4 11.12. &c. both of himſelfe and of others, that they did both hunger and thirſt, and were naked and buffetted, and had no certaine dwelling place: that they laboured, working with their owne hands: were reuiled, 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 ſoule-conuerſions which by his miniſtery were wrought, he was often much honored, and many times abounded. Thus the Lord miniſtreth his temporall bleſſings as he will, to ſome more, to ſome leſſe, and to the ſame men at ſome times more, and at ſome times leſſe; euen 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 pouertie and want, by their croſſes and afflictions, by their loſſes and diſgraces: for in that in theſe things he giueth them a patient and contented, and chearefull mind, ſo that they are not ouercome of theſe things, nor caſt downe through heauineſſe as the wicked, herein God is glorified. Againe, in ſome of his children he will be glorified by their wealth and riches, by their honour and preferments, by their power and authoritie: for, in that in theſe things he ſo tempereth them, that they vſe them to the glorie of his name and the good of their brethren, and not ſwell thereby, nor abuſe them as the wicked do, herein he is glorified. Againe, in ſome of his children he will be glorified both in plentie & in want, both in honour and in diſhonour: for in that by theſe things he ſo ballanceth them, that they runne on an euen 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 greatneſſe, theſe two points: firſt, not to diſdaine their inferiours in wealth and greatneſſe, as too meane for them to hauehave any dealing at all withal. For how meane ſoeuer they be in the worlds account, and how deſtitute of all things ſoeuer they ſeeme to be, yet may they be as great in Gods fauour, and abound as much in the graces of Gods Spirit, as thou that haſt all things that thine heart can deſire. And yet what a great fauour ordinarily it is for the inferiour to be admitted to the ſpeech of his ſuperiour? Well, admitting you both to be alike great in Gods fauour, 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 vntounto thee to diſdaine thy brother. The ſecond point is, that they vſe their wealth and greatneſſe to the glory of God and the good of their brethren. For not the hauing, but the well vſing of our riches and authoritie, &c. commendeth vsus vntounto God; and how much ſoeuer we hauehave, if we vſe it not well that which we hauehave, it is no token to vsus of his grace and fauour towards vsus. Nay, if he giuegive vsus riches and honour, &c. and not withall the grace to vſe them as we ſhould, they are vntounto vsus an occaſion of falling, of falling from God, of falling into idolatrie, of falling into many fooliſh and noiſome luſts, of falling into all the ſnares of the diuell. Haſt thou then wealth, honor, authoritie, &c? They are the bleſſings of God beſtowed vponupon thee, whoſoeuer thou art. But wilt thou know whether they be ſpeciall fauours beſtowed vponupon thee, as vponupon his deare child? Conſider then how thou vſeſt them: for ſo they are, and are not ſpeciall fauours vponupon thee. Whereon if we did ſo thinke as we ſhould, we would not ſo delight and ſet our hearts on them as we do, but we would think of wel vſing them a great deale more then we do. As many therfore as God hath bleſſed with theſe things, let them ſtudie to glorifie the Lord by them, that ſo they may hauehave comfort in them, as in tokens of his ſpeciall fauour towards them: and alwayes remember to reioyce in the Lord, as in your chiefeſt treaſure.
Secondly, for ſuch as are abaſed and in want, let this firſt be a comfort vntounto them. For this, that they are abaſed and in want, that they are hungrie, thirſtie, cold, naked, reuiled, perſecuted, & the like, is no token that God hath forſaken them, or ſhut vp his louing kindneſſe in diſpleaſure towards them. Nay, this is the cup that many of the beſt of Gods Saints hauehave deeply drunke on before them. Let them then comfort themſelues 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 nakednes, or perill, or ſword, or all theſe that preſſe vsus, let them not be able to ſeparate vsus from the louelove of God in Chriſt Ieſus our Lord, but in all theſe things let vsus be more then conquerours through him that hath loued vsus. Whatſoeuer we ſuffer or want in the world, let vsus comfort our ſelues in this, that it is the beaten way wherein many of Gods Saints hauehave walked vntounto heauen. Secondly, let this teach them to bridle their tongues in their talke 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 hauehave their riches in this world, they hauehave their honour here on earth. But we are to know, that the Lord hath them that belong vntounto him in both ſorts of men, high and low, rich and poore. Neither therefore let plentie be a preiudice to them that abound; neither let want ſeeme to priuiledge them that lacke: but as eueryevery man beareth his want, and vſeth his abundance, ſo let him be thought to hauehave his portion among the righteous.
Thirdly, ſuch as hauehave experience both of plenty, and of want, let them hence learne, not to ſtoupe at the one, or ſtumble at the other. Let not their wants diſmay them, nor their abundance exalt them. The Lord giueth, 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 hungrie; whether we abound or hauehave want, euerie where, and in all things we are to bleſſe him, knowing that all things are according to his will.
Now giuegive me leaue in one word to point at one other obſeruation from theſe words. In that he ſaith, I can be abaſed, and likewiſe, I can abound &c. I obſerue a notable patterne 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 hauehave talked much of bearing both aduerſity and proſperitie patiently, and hauehave ſet downe good precepts for walking conſtantly in them both, without drouping in aduerſitie, or ſwelling in proſperitie. But let any man tell me of the beſt of them, that kept that conſtant courſe in both, not danted with the one, nor puft vp with the other. Nay in this degree of perfection, none of them can, but our Apoſtle muſt be the patterne for vsus to follow after, that we may all of vsus ſay with the Apoſtle, I can be abaſed, and I can abound, &c. Yea this is a thing which we ſhould all of vsus know by experience in our ſelues, that we can be abaſed, &c. and wherein we ſhould be inſtructed and taught as in a myſterie 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 Clergie, what ambitious ſeeking after the chiefeſt dignities? What heaping of liuings one vponupon another, benefice vponupon benefice, prebend vponupon prebend, & of benefices in Commendam vponupon Biſhopricks? In the Temporalty, what ioyning 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 hauehave not learned both to be full and to be hungrie, both to abound, and to hauehave want. It may be, we can abound, but we cannot be abaſed: it may be, we can be full, but we cannot be hungrie: it may be, we can away with plenty, but not with want. This prickes and pinches, and is as bitter vntounto vsus as death: but hauehave 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 fulneſſe makes vsus wanton, and proude, and forgetfull of ſuch Chriſtian duties as we ought to performe, as might eaſily hauehave bene proued, if time had giuen leaue.
Long we then in our ſoules to grow forward in a good degree of Chriſtian perfection? Let vsus learne both to be abaſed, and to abound, &c. Let not abundance or plenty make vsus wanton, or proude, or forgetfull of our Chriſtian duties: neither let penury and want make vsus murmure, or faint, or caſt vsus downe through heauineſſe. Let vsus walke conſtantly in both, in both let vsus be content, and in both walke in thoſe holy waies which God hath ordained vsus to walke in. If we can once take out this leſſon, it will bring with it ſuch a Chriſtian perfection, that we ſhall not be to ſeeke almoſt in any point of Chriſtianitie. Let vsus therefore apply it, and as we grow either in wealth, or in want, let vsus thinke 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, euerie where, and in all things, both to be full, and to be hungrie, to abound, and to hauehave want.