Lectures Upon Philippians, Lectures · Chapter 4 · Lecture 92
LECTVRE XCII.
PHILIP. 4.
Verſe 17. Not that I deſire a gift, but I deſire the fruite which may further your reckoning.
18. Now I hauehave receiued all &c.
NOt that I deſire a gift &c. In theſe words the Apoſtle ſignifieth the very true cauſe of that his ioy 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 principall cauſe of his reioycing was not becauſe of his want, becauſe his want was ſupplied by their liberalitie; ſo now he ſignifieth that the principall commendation of their liberalitie was not for that he deſired a new gift of them, as ſome thereby might haply imagine; but the principall thing which he regarded both in the one, and in the other, the principall cauſe both of his reioycing in the Lord for their care for him, and of his commendation of their liberalitie both firſt and laſt towards him, was the fruite which followed thereupon to further their reckoning in that day of the great account. But I deſire &c. The phraſe of ſpeech here vſed is borrowed from the Merchants counting-bookes: for as in caſe of the debt of a great ſumme of money to a Merchant, the more mony that is noted in his booke as payed, the more his reckoning is furthered that payed it; ſo the Apoſtle hereby ſignifieth, that the more of their charitable workes towards him, were noted, as it were, in Gods booke, the more their reckoning was furthered with God, who in the great account ſhould reckon that to their fruite & aduantage, which they had done to him. What was then the things which the Apoſtle principally deſired, euen more then their gifts though he needed them? It was the fruite of their liberalitie, that they might reape the fruite thereof with God. And what was the fruite of their liberality? Namely, the furthering of their reckoning with God in that day when they ſhould giuegive accounts of that they had done in their fleſh, whether it were good or euill; for the Apoſtle knew that this fruite ſhould follow their liberalitie towards him, that thereby their reckoning ſhould be furthered with God, who would reckon that vponupon their head to their vantage that they had done to him. And this was it which principally cauſed the Apoſtle to ioy in their gifts and liberality. Thus much for the opening of the meaning of theſe words. Now let vsus ſee what obſeruations we may gather hence, whereof to make ſome farther vſe for our ſelues.
Not that I deſire a gift. The firſt thing which here I note is the Apoſtles diligent care to cleare things as he goes. In verſe 10. of this Chapter the Apoſtle ſignified his great reioycing in the Lord for the Philippians great care for him, ſhewed by the things which they ſent him by their miniſter Epaphroditus. Whereupon leſt it ſhould be thought that before he receiued their gift, he had bene caſt downe through heauineſſe, or were not able to endure his want, he cleares himſelfe of all ſuſpicion of any ſuch abiect mind, and tells them in the next verſe, that he ſpake not becauſe of want, that is, yt he reioyced not ſo much, becauſe his want was ſupplied by their liberality, but there was another matter in it. Againe, in ver. 11.12. he ſignified that he could be content with whatſoeuer 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 hungrie, to abound and to hauehave want. Whereupon leſt he ſhould ſeeme to hauehave boaſted himſelfe too much of himſelfe, as if by his owne power and ſtrength he had bene able to do all thoſe things, he cleares himſelfe of all ſuch arrogant preſuming of his owne ſtrength, and tells them verſe 13. that he is able to do all thoſe things: but how? by his owne power and ſtrength? No, but through Chriſt which ſtrengthened him. Againe, the Apoſtle hauing ſaid that through Chriſt which ſtrengthened him he could endure want, and he could be content whether he were full or hungrie, hereupon it might be thought that he made ſmall account of their benefit, and could as well hauehave bene without it as with it. He therefore cleares this point alſo, and tels them that notwithſtanding he could do all things through Chriſt, yet they had well done to communicate to his affliction. Againe in verſes 15.16. he highly commended the Philippians for their great liberality towards him euen from the firſt vntounto the laſt, and preferreth them before all other Churches of Macedonia. Whereupon leſt he ſhould ſeeme to affect a new benefit, to deſire a new gift, he cleares himſelfe of any ſuch deſire, and tels them plainly that he doth not ſo commend them for that he deſireth a gift of them. Thus, ſometimes to cleare the truth of doctrine, ſometimes to free himſelfe from vniuſt ſuſpitions, alwaies to rectifie them that they do not miſconceiue of things, euermore he cleares matters as he goes. Whence I obſerue a good leſſon for the Miniſter of the Goſpel of Chriſt Ieſus, which is, that he giuegive all diligence in his teaching ſo to cleare things as he goes, as that his people may not miſconceiue any thing either touching the truth, or touching himſelfe. He is to be iealous of both, euen with a godly iealouſie; of the truth, that no ſpeech of his may cauſe them to erre touching the truth; that he ſpeake not any thing againſt the truth, but for the truth; that in all ſimplicitie and plainneſſe he deliuer the truth; or if at any time he ſpeake ſomething which may be miſtaken, yet he ſo cleare it before he leaue it, as that there neede to be no doubt of it. Of himſelfe, that no ſpeech ſlip him, nor any action paſſe him whereby he may be noted of impatience, or pride, or contempt, or couetouſneſſe, or any ſuch ſpot of life; or if he do ſpeake, or do any thing whereby any ſuch ſuſpition is or may be faſtened on him, that he ſo cleare it, that he quite wipe it out; for if the truth be preiudiced,Mat. 18.7. it is a ſtumbling blocke in a brothers way, and a woe is vntounto him that putteth a ſtumbling blocke before his brother to cauſe him to fall: or if his own perſon be preiudiced, it is an hinderance vntounto the worke of his Miniſterie, & wherein ſhall he hauehave any comfort if not in the worke of his Miniſterie? If the example of our Apoſtle euen in this Chapter were not a ſufficient preſident for all Paſtors of Gods people to this purpoſe, I might adde thereunto both the example of our bleſſed Sauiour, and likewiſe of the reſt of the Apoſtles: for who ſo looketh into the new Teſtament ſhall ſee them alwaies ſo diligent in this point, as they do not miſſe the teaching of any thing which might either preiudice the truth, or their owne perſons. But I paſſe ouer further proofe for this point.
This firſt might ſerue for a very good inſtruction vntounto many in the Miniſterie in theſe our daies; for how many are there in many places, that ſometimes moue moe doubts then they do anſwer? How many that ſometimes ſo ſpeake, as that they leaue their hearers in greater ſuſpence then they found them? How many that ſo ſpeake, as that their hearers by that they ſpeake, cannot diſcerne 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 vnderſtood? of whom ye ſhall heare ſome ſay when they come from them, they are fine men, great ſchollers, learned Diuines: but aske them what they learned? they can ſay iuſt nothing. How many are there that ſay they care not what, nor what men gather of that they ſay? How many that ſpeake ſmoothingly, how many that ſpeake egrely, and yet neuer labour to cleare themſelues of hatred, and of flatterie? Some are negligent & careleſſe to conſider what they ſpeake, and theſe neuer thinke of clearing things as they go. Others are ſo little zealous of ye 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 louelove to carrie things in the clouds, and ſo to ſpeake as that a man ſhall be little the better or the wiſer; and theſe will not cleare points as they go. But beloued, what ſhould I ſpeake to you of theſe things? Ye ſee what duty lyeth vponupon vsus by the example of the Apoſtle; euen ſo to cleare things as we go, as that ye may not miſconceiue of what we ſpeake.
Hence then learne you to giuegive al diligence in hearkening to the things that we ſpeake: for if we be to be ſo carefull as that nothing ſlip vsus which we cleare not, leſt ye ſhould miſconceiue of any thing, then ſurely are ye to be as carefull of attending to that we ſpeake, that ſo ye may conceiue aright of eueryevery thing that is ſpoken. Otherwiſe if your thoughts be wandring, and your wits (as we ſay) a woll-gathering, what paines ſoeuer we take in clearing of things, yet do ye miſtake things. And hereupon it is that we ſuſtaine many wrongs of them that heare vsus. We muſt take paines, and labour that ye may conceiue aright of all that we ſpeake; and ye muſt ſleepe a little and heare a little, and wander in your thoughts a little and heare a little; and then in ſomething miſtaking vsus, ye muſt runne vponupon vsus, and we ſaid, ye know not what. Howſoeuer this be commonly a fault amongſt hearers, yet beloued, let it not be ſo amongſt you. When ye come hither, pray vntounto the Lord that he will ſtirre vp your dull minds by his holy Spirit, that he wil vouchſafe to bleſſe the miniſtery of his holy word vntounto you; and when ye are here, giuegive all diligence to hearken, that ſo ye may conceiue aright of the things that are ſpoken, that ſo by the things which ye heare the Lord may be glorified, and your ſelues edified, & builded vp into a perfect man in Chriſt Ieſus.
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 fruite which may further, &c. he ſheweth that as fathers in their tender affection towards their children deſire not any thing of them but for their behoofe and good; ſo he in his tender louelove towards them, deſires not any gift of them, but for their behoofe and good in the day of Chriſt Ieſus. Whence I obſerue what a fatherly affection there ought to be in the Paſtor towards his people, namely ſuch, as that he ſeeke not theirs, but them; not his owne profit, but the profit of his people, that they may be ſaued. Thus our Apoſtle often profeſſeth that he did; as where he ſaith, that he ſought not his owne profit, 1 Cor. 10.33. 2 Cor. 12.14.but the profit of many that they might be ſaued; and againe where he telleth the ſame Corinth. that he ſought not theirs, but them. Wherein he hath left a preſident for vsus, that as he hath done ſo we ſhould do alſo. What then? Is not the Paſtor to labour with his people in the word and doctrine for their ſaluation, and to deſire nothing of them, to looke for nothing at their hands? No, not ſo; for we heard the laſt day, that where ſpirituall things are ſowne, there carnall things are to be reapt, and that he that teacheth may as well require them of them that are taught in the word, as the ſouldier may do his pay, or the labourer his wages, or he that planteth a vineyard of the fruite of the vineyard, or he that feedeth a flocke of the milke of the flocke. But as at the firſt he is not to vndertake this ſacred and holy function in any couetous or ambitious deſire for worldly maintenance or promotion, but in an holy deſire to gaine men vntounto the faith and knowledge of Chriſt Ieſus; ſo at no time is he ſo much to reſpect the gift and maintenance that he hath by his people, as the ſaluation of his people in the day of Chriſt Ieſus. In a place therefore where his liuing is allotted, and his maintenance ſet, the benefit of his liuing ſhould not ſo much reioyce him, as to ſee his people offer their duties willingly, and giuegive them chearefully; for that this is a token of their growth in pietie, & a fruite which ſhall ſurely further their reckoning. And ſo likewiſe in a place where onelyonly a voluntary contribution is made for a time, the allowance whatſoeuer it is, is not ſo much to reioyce him, as the euident tokens of their pietie 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 owne profit, but for the profit of his people that they may be ſaued, euen for the gaining of them in the faith and knowledge of Chriſt Ieſus. To which purpoſe alſo is that of the Apoſtle Peter, Feede the flocke of God which dependeth on you, 1 Pet. 5.2.caring for it not by conſtraint but willingly, not for filthie lucre but of a readie mind.
But as our Apoſtle ſaith to the Corinthians, 1 Cor. 4.15.Though ye hauehave ten thouſand inſtructers in Chriſt, yet hauehave ye not many fathers; ſo may it now be ſaid, though many Churches and many congregations hauehave many Miniſters and teachers, yet hauehave they not many ſo fatherly affected as ſeeke not their owne profit, but their profit that they may be ſaued. If we ſhould looke into the Popiſh Clergie, it would eaſily appeare by their practiſe what it is they ſeeke and deſire. For to what end are their trentals, diriges, maſſes, buls, pardons, and ſuch other their traſh, but for that they deſire gifts, and ſeeke after their owne profit? It were to be wiſhed that they onelyonly were ſuch, and that there were no ſuch amongſt vsus. But what ſhall we ſay of them that ſo they may get in, care not how they come in, in at the window, or downe at the houſe top? that ſticke not at theſe matters of ſimonie and corruption, but ſwallow them downe greedily? that take the fourth, fifth, ſeuenth, tenth, twentieth part of the liuing, and leaue the reſt vntounto the Patron? that flie to Tarſus when they ſhould go to Niniueh, and rather reſide any where then where they ſhould? that heape liuing vponupon liuing, and dignitie vponupon dignitie, and come either at none, or but at ſome one of them? that feede themſelues, and fleece their flocks, but do not labour with them in the word? that keepe no proportion concerning the matter of giuing and receiuing, but reape as many carnal things as they can, and ſow either none, or as few ſpirituall things as they can? Do not theſe ſeeke their owne profit more then the profit of the people that they may be ſaued? Are not theſe of thoſe that ſeeke their owne, and not that which is Ieſus Chriſts? If they could ſay any thing for themſelues, it is all well, ſurely I cannot ſay any thing for them. I wiſh that they who by their place may and ought to looke to the reforming of theſe things, would in an holy care looke vntounto them, and as much as in them is reforme them. Worke there will be; for hardly will theſe things be reformed.
Now as there are many in the Miniſterie that neither are, nor wil eaſily be perſwaded to be ſo fatherly affected towards their people as to ſeeke them, and not theirs, or more then theirs; ſo, beloued, are there many among you that heare vsus, and vntounto whom we are ſent, that will hardly be perſwaded of any of vsus that we ſeeke not yours but you, that we ſeeke not our owne profit, but yours that you may be ſaued. Nay if we tell you that it is not your worldly commodities that we ſo much ſeeke after, that it is not your carnall things that we ſo much deſire, but that the principall thing that we long after euen from our very heart roote, is your godly growth in the faith and knowledge of Chriſt, and your ſaluation in the day of Chriſt, what do ye commonly twit vsus withall? namely this, that we ſhall long tell you thus before you will beleeue vsus. And this is one great cauſe in my iudgement why oftentimes we labour all night and catch nought, why we ſpend our ſtrength in vaine, and for nothing amongſt you, euen your hard perſwaſion of vsus as wanting all ſuch fatherly affection towards you. But as the fault is great of ſuch in the Miniſtery as want ſuch affection towards you, ſo is your fault alſo great to thinke that none in the Miniſterie are ſo affected towards you. Where therefore their preſence, their diligence, their watchfulneſſe, their care ouer you giuegive you no other cauſe, there perſwade your ſelues the beſt of your Miniſters and Teachers. Yea perſwade your ſelues of this, that they ſeeke not yours but you, that they ſeeke not their owne profit but yours that ye may be ſaued, that they deſire not a gift, but the fruite which may further your reckoning.
The third thing which I note is that the Apoſtle ſaith, that the fruite of their liberality towards him ſhall redound to the furtherance of their reckoning in the day of Chriſt Ieſus. Whence I obſerue a notable commendation of charitableneſſe towards the poore, afflicted, and diſtreſſed, and generally of good workes. The commendation is this, that looke what we giuegive vntounto the poore and afflicted members of Chriſt Ieſus, looke generally what good we do, that ſhall as it were be reckoned vponupon our head in that day when we ſhall giuegive our accounts what we hauehave done in the fleſh, whether it be good or euill. For imagine that it were with God as it is with man, and that he had a booke wherein were noted as our debts ſo our payments; in the day when the account ſhall be made, whatſoeuer charitable worke we hauehave done vntounto any of Gods Saints ſhall be reckoned vntounto vsus for good payment, and the moe we hauehave done, the more ſhall our reckoning be furthered; nay the good workes that here we hauehave done they ſhall then be recompenced with eternall glory in the heauens.Prou. 19.17. He that hath merciemercy on the poore (ſaith Salomon) lendeth vntounto the Lord, and the Lord will recompence him that which he hath giuen. Mat. 10.42.Whoſoeuer (ſaith our bleſſed Sauiour) ſhall giuegive vntounto one of theſe little ones a cup of cold water onelyonly in the name of a Diſciple, verily I ſay vntounto you he ſhall not loſe his reward. And in the laſt day, Come (ſhall he ſay) ye bleſſed of my Father, Mat. 25.34.35.inherit ye the kingdome prepared for you from the foundation of the world. For I was an hungred, and ye gaue me meate, &c. The reaſon of ſuch recompence of reward is, becauſe Chriſt reckoneth it as done vntounto himſelfe, whatſoeuer is done vntounto his members here on earth. If they be perſecuted, he is perſecuted, as that his voyce from heauen ſhewed when he cryed,Act. 9.4. Saul, Saul, why perſecuteſt thou me? when not he, but his Diſciples were perſecuted. And againe, if they be relieued he is relieued, as that place of Mathew ſheweth,Mat 25.40. where he ſaith, Verily I ſay vntounto you, in as much as ye hauehave done it vntounto one of the leaſt of theſe my brethren, ye hauehave done it vntounto me. Now ſhall any good be done vntounto Chriſt the euerlaſting Sonne of the Father, and ſhall the reward bee leſſe then euerlaſting glory in the heauens?
What ſhall we ſay then? Is ſaluation in the heauens the reward of our workes? yea, it is ſo. Is it a reward due vntounto our workes? Yea, it is ſo. Is it a reward due vntounto our workes vponupon the merit of our workes? No, in no ſort. For when we hauehave done all that we can, Chriſt hath taught vsus to ſay that we are vnprofitable ſeruants, Luc. 17.10.yea when we hauehave done all things that are commanded vsus. And whatſoeuer afflictions we ſuffer in this preſent life,Rom. 8.18. Paul hath taught vsus, that they are not worthy of the glory that ſhall be ſhewed vntounto vsus. The merit that we can talke of for our workes,Dan. 9.9. Iob. 9.20. is to ſay with Daniel, To vsus belongeth open ſhame: and with Iob, If I would iuſtifie my ſelfe by ſtanding vponupon the merit of my workes, my owne mouth ſhall condemne me; Iam. 3.2. Eſa. 64.6.for in many things we ſinne all: and all our righteouſnes, euen the very beſt of it is as filthy clouts. How is ſaluation then a reward due vntounto our workes? Euen for the promiſe ſake made vntounto vsus in Chriſt Ieſus. For therefore do we claime ſaluation as due vntounto our workes, euen becauſe God hath made that promiſe in Chriſt Ieſus vntounto our workes. But what was the cauſe of his promiſe? was it our workes ſeene, or foreſeene that they would be of ſuch deſert? No, but of his owne free grace and merciemercy towards vsus, according to the good purpoſe of his will he promiſed it vntounto vsus. And therefore the Apoſtle ſaith,Eph. 2 8. Tit. 3.5. By grace are ye ſaued through faith, not of works, leſt any man ſhould boaſt himſelfe. And againe, Not by the workes of righteouſneſſe which we hauehave done, but according to his merciemercy he ſaued vsus. Thus we teach, and eueryevery where we exhort all men vntounto good works, and holineſſe of life, without which no man ſhall ſee the Lord.
Firſt then here, beloued, learne you to skill what manner of men they be that charge vsus that we preach onelyonly faith, but either mention not, or elſe condemne good works. Ye ſee we tell you out of our Apoſtle here, that they ſhall further your reckoning in the day of Chriſt Ieſus. And therefore we beſeech you to abound in eueryevery good worke vntill the day of Chriſt Ieſus: and know them to be of their father the diuell that ſay, that either we mention not, or condemne good works vntounto our people.
Secondly, hence learne to acknowledge and to magnifie the great mercy of our God, who accepteth that for a furtherance of our reckoning, which if he ſhould deale with vsus in iuſtice could ſtand for no payment; for how I pray you ſtands it? We ſhould bring gold for payment into the Lords treaſurie. But we bring lead, and he accepteth it for gold. Our beſt righteouſneſſe is full of vnrighteouſneſſe, yet doth he accept it. What? for our righteouſneſſe ſake? No, for his mercies ſake, and imputeth vntounto vsus the righteouſneſſe of Chriſt Ieſus. Let our mouthes therefore alwaies be filled with his praiſes for ſuch his louing mercies towards vsus.
Thirdly, let this be a ſufficient motiue vntounto you to ſtirre you vp vntounto charitableneſſe, and vntounto eueryevery good worke; 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 labour to be fulfilled with the fruits of righteouſneſſe? Time cuts me off that I cannot ſpeake of theſe things, and I ſhall the next time be farther occaſioned to ſpeake of them by occaſion of the text.