Lectures Upon Philippians, Lectures · Chapter 4 · Lecture 93
LECTVRE XCIII.
PHILIP. 4. Verſe 18.
Now I hauehave receiued all, and am well filled; I was euen filled after that I had receiued of Epaphroditus, &c.
NOw I hauehave receiued all. Hitherto we hauehave heard the Apoſtles thankfulneſſe vntounto the Philippians for their care for him, and his commendation of them for their liberalitie towards him. Now he commendeth their liberality, and withall addeth a promiſe of recompence of reward for their liberality, and ſo concludeth the Epiſtle with praiſe and thankſgiuing vntounto the Lord. In verſe 18, firſt he ſignifieth the faithfulneſſe of Epaphroditus, when he ſaith, Now I hauehave receiued all: all? what? to wit, all that you ſent by Epaphroditus. For herein he giueth him this teſtimony, that he had receiued the whole ſumme of him which came from them, which it is like they had ſpecified. Secondly, he commendeth their liberality of the quantitie of it, when he ſaith, I hauehave plentie, and am filled. For hereby he ſignifieth that their liberality towards him was not ſcanted, but was ſuch as plentifully ſupplied his wants, ſuch as filled his deſires; not that the gift which they ſent him was ſo great and magnificent, (for the Churches of Macedonia were but poore,2 Cor. 8.2.) but though it were but ſmall, yet ſuch was his contentment, as that he was as well ſatisfied and as fully as the greateſt man with his greateſt riches. Thirdly, he commendeth their liberalitie of the acceptableneſſe of it vntounto God, when he ſaith, An odour that ſmelleth ſweete &c. For herein by a ſpeech borrowed from ſacrifices made by fire for a ſweete ſauour vntounto the Lord, he ſignifieth that their liberality was as acceptable and pleaſant vntounto God, as the ſacrifice that ſmelleth ſweete in the noſtrils of the Lord. Theſe are the principall points contained in theſe words, and this I take to be the meaning of them. Now let vsus ſee what notes we may gather hence for our further vſe and inſtruction.
The firſt thing which here I note is the faithfulneſſe of Epaphroditus, who kept nothing backe of all that the Philippians ſent vntounto the Apoſtle, but faithfully deliuered whatſoeuer they ſent vntounto him. Whence I obſerue a notable patterne of that faithfulneſſe which ought to be in al Chriſtians, to diſcharge that truſt whatſoeuer it is that is repoſed in them: euen ſuch ſhould be their faithfulneſſe, as that they whom it doth concerne, may ſafely giuegive them this teſtimonie, that they hauehave diſcharged the truſt that was repoſed in them. Such was the faithfulneſſe of Samuel, who when he had aſked of the people of Iſrael, Whoſe Oxe hauehave I taken? 1 Sam. 12.3.4.or whoſe Aſſe hauehave I taken? or whom hauehave I done wrong to? or whom hauehave I hurt? or of whoſe hand hauehave I receiued any bribe to blinde mine eyes therewith? and I will reſtore it you. They ſaid vntounto him: Thou haſt done vsus no wrong, nor haſt hurt vsus, neither haſt taken ought of any mans hand. So faithfully he had walked amongſt them in all things, that they gaue him teſtimonie of his faithfulneſſe before the Lord, and before his Annoynted. Such faithfulneſſe alſo our bleſſed Sauiour figureth out vntounto vsus in the Parable of the ſeruants, vntounto one of whom he gaue fiue talents, and vntounto another two, to occupie withall vntill he ſhould returne whence he went, and in the end gaue them this teſtimonie, It is well done good ſeruants and faithfull, Mat. 25.15.20. 1 Cor. 4.2.ye hauehave bene faithfull in little, I will make you rulers ouer much, enter into your Maſters ioy. And the Apoſtle telleth vsus generally, that it is required of the diſpoſers, that eueryevery man be found faithfull. Be it publique or priuate things, for the bodie, or for the ſoule, goods of the Church, or other goods that we are truſted withall to diſpence and diſpoſe, it is required of vsus that we be faithfull, euen ſo faithfull, that if neede be, they whom it doth concerne, may ſafely giuegive vsus their teſtimonie thereof.
A good leſſon for men of all ſorts to learne: for Prince and ſubiect, that for their faithfulneſſe each to other, each may receiue of other this teſtimonie, I hauehave receiued all loyaltie, I hauehave receiued all right of ſoueraignty; For Paſtor and people, that for their faithfulneſſe each to other, each may hauehave of other this teſtimony; I hauehave receiued all wholeſome inſtruction from you, I hauehave receiued all duties cheerefully from you: For maiſter and ſeruant, that for their faithfulnes each to other, each may hauehave of other this teſtimony, I hauehave receiued all faithfull ſeruice from you, I hauehave receiued all that is iuſt and equall from you. But hauehave thoſe or other like learned this leſſon? I will particularly inſtance onelyonly in one ſort of men, whoſe example beſt fitteth with this we hauehave in hand. Patrons of Eccleſiaſticall liuings hauehave the patronage and donation of liuings committed vntounto them. The churches of ſeuerall places hauehave committed that truſt vntounto them, to conferre them wholly vponupon men willing and fit to diſcharge a good duty in them. But vſe they the like faithfulneſſe herein that Epaphroditus did with Paul? Do they giuegive all that is allotted vntounto him, vntounto their Clerke whom they preſent? Doth the Miniſter receiue all that the Church aſſigned him from his Patron? Nay I feare me, not many Miniſters can ſay, I hauehave receiued all that the church gaue me by my Patron. Many may ſay, I hauehave receiued by my Patron ſome part of that which the Church allotted vntounto me, perhaps the one halfe, perhaps the fourth part, perhaps the tenth, perhaps the twentieth part; but all cannot ſay, I hauehave receiued all. But let ſuch vnfaithfull Patrons as thus neglect to diſcharge the truſt repoſed in them, feare, that they ſhall neuer enter into their Maiſters ioy. It is for the good and faithfull ſeruant to enter into his Maiſters ioy; but the bad and vnfaithfull ſeruant ſhall not enter thereinto.
As for vsus, (beloued) let vsus looke on the example of Epaphroditus, and as he did, ſo let vsus labour in all things faithfully to diſcharge whatſoeuer truſt is repoſed in vsus; that as Paul did vntounto him, ſo others may giuegive vntounto vsus, if neede be, their teſtimony of our faithfulneſſe. If we hauehave any of the Churches goods in our hands, any orphans goods in our hands, any reliefe by any contribution for any maintenance of any of Gods poore Saints in our hands, or any ſuch like truſt be committed vntounto vsus, let vsus vſe all faithfulneſſe therein, that euen they whom our faithfulneſſe doth concerne may giuegive vsus that teſtimony, that they hauehave receiued all that ſhould any way accrew vntounto them. But as for the ſinne of vnfaithfulneſſe touching any truſt repoſed in any of vsus, let it not be once heard of amongſt vsus, as it becommeth Saints; that we may defie all the world to their faces that ſhall, in the malice of their heart, ſeeke to faſten any ſuch note vponupon vsus. Let vsus with Dauid hate the ſinnes of vnfaithfulneſſe, and let no ſuch cleaue vntounto vsus: let vsus euerie man vſe faithfulneſſe in whatſoeuer truſt is committed to him, and let vsus aſſure our ſelues of this, that as the Lord was with Abrahams ſeruant, to bleſſe him for his faithfull ſeruice vntounto his maiſter Abraham, ſo will he be with vsus to bleſſe vsus in all our wayes, and in all that we put our hands vntounto.
The ſecond thing which I note, is the Apoſtles great contentment with a little. An euident token whereof is this, that he ſaith, I hauehave plentie, and am filled. For wherewith was he filled? With that which came from the Philippians, and which he receiued by Epaphroditus, which, it may be, ſupplied his preſent wants, and ſomewhat more. Yet hauing receiued this, which it is very likely was no great matter, he ſaith, I hauehave plentie, and I am filled. Whence I obſerue a certaine note of good contentment in the true Chriſtian. If with that ſmall or great ſtore wherwith the Lord in mercy hath bleſſed him, he reſt ſo ſatisfied, that he can ſay, I hauehave plentie, and I am filled; it is an argument of his Chriſtian contentment, and an argument that he is truly rich indeede. For, who more rich then he that is beſt content? or who better content, then he that is ſo ſatisfied with that he hath, as that he ſaith, I hauehave plentie, and I am filled? If a man ſhall aske the couetous rich man, whether he hauehave plentie, and be filled; his continuall carking and caring, ſcraping and ſcratching together all that euer he can, will ſpeake for him, and ſay, that he is not full. If a man ſhall aske the rich vſurer, whether he be full, and hauehave plenty; his continuall eating and deuouring of men by his wicked and vngodly vſurie will ſpeake for him, and ſay, that he is not full. If a man ſhall aske the cruell oppreſſor and extortioner, whether he be full and hauehave plentie; his continuall grinding of the faces of the poore, and wringing from his brethren whatſoeuer he can, will ſpeake for him, and ſay, that he is not full. It is not great wealth and ſtore that alwayes fills a man, but the more a man hath, the more (oftentimes) he craueth: and the more cauſe he hath to thinke himſelfe filled, the leſſe he thinketh himſelfe filled: and therefore, to be filled, ſtickes not at vſurie, oppreſſion, extortion, bribery, or any vnlawfull and vngodly meanes; and yet neuer is filled, becauſe neuer content with that he hath.
Will ye then know (beloued) who they are that are content with that they hauehave? will ye hauehave an euident token of great contentment in a good Chriſtian? Marke where ye heare theſe ſpeeches, I hauehave enough I thanke God, I hauehave plenty, I am filled; I am as rich as the Emperour, for he hath but enough, and ſo hauehave I. It may be that they that thus ſpeake hauehave not the greateſt wealth in the world, it may be that they hauehave but, as we ſay, from hand to mouth, or little more; yet theſe are the ſpeeches of them that are content with that they hauehave, which minde not earthly things, but hauehave their conuerſation in heauen. Learne therefore to skill of mens contentment in their deſires by the words of their mouth: and looke by what token ye iudge of other mens contentment, let others alſo, by the like tokens in you, iudge likewiſe of your contentment. None more like to be free from vngodly deſires, and attempts by vngodly meanes to be rich, then they that are content with that they hauehave: neither any more like to be content with that they hauehave, then they that are ſo ſatisfied with that they hauehave, as that they thinke and ſay, I hauehave plenty, I am filled. As therefore we deſire to ſeeme content with that we hauehave, and to be free from all ſuſpicion of vngodly deſires, and vnlawfull attempts to increaſe that we hauehave, as not content with that we hauehave; ſo let vsus follow our Apoſtle: and as he hauing that which ſupplied his wants, ſaid, I hauehave plentie, and I am filled; ſo whatſoeuer be our ſtore, if we hauehave but foode and raiment, let vsus thinke and ſay that we hauehave plenty, and that we are filled.
The third thing which I note is the acceptableneſſe of the Philippians gift vntounto God. Which the Apoſtle ſignifieth by a ſpeech borrowed from ſacrifices, the odour wherof ſmelleth ſweete as perſume in the noſtrils of the Lord. Whence I obſerue how acceptable and pleaſant vntounto God our workes of charity are generally towards the poore and particularly towards the Miniſters of Chriſt his Goſpel, they are as ſweete ſmelling ſacrifices wherewith the Lord is well pleaſed. It is ſaid that Noah after the deluge, Built an altar vntounto the Lord, Gen. 8.20.21.and tooke of eueryevery cleane beaſt, and of eueryevery cleane fowle and offered burnt offerings vponupon the altar; and it is added, that the Lord ſmelled a ſauour of reſt; that is, he accepted his ſacrifice, and was ſo well pleaſed that he ceaſſed from his wrath. So in the mentioning of many ſacrifices in Leuiticus, it is often thus added, It is a burnt offering, an oblation made by fire for a ſweete ſauour vntounto the Lord. So that our Apoſtle calling our workes of charitie ſacrifice, and ſweete ſmelling odours, euidently ſheweth thereby how acceptable and pleaſant they are vntounto God. Such a ſacrifice Obadiah offered vp vntounto the Lord,1. Reg. 18.4. when he hid the Lord his Prophets by fifties in a caue from the furie of Iezebel, and fed them with bread and water. Such a ſacrifice Ebedmelech offered vp vntounto the Lord,Ier. 38.13. when he got Ieremiah the Lord his Prophet out of priſon, where he was caſt into the dungeon, and dead almoſt with hunger. Such a ſacrifice the houſe of Oneſiphorus offered vntounto the Lord,2. Tim. 1.16. when he ſought out our Apoſtle diligently, and found him, and often refreſhed him, and was not aſhamed of his chaine. Theſe all in their charitable works for the Prophets and Miniſters of the Lord offered vp ſweete ſmelling odours, and ſacrifices acceptable and pleaſant vntounto God. Such a ſacrifice likewiſe the Churches of Macedonia offered vntounto the Lord, when in their extreme pouerty they were richly liberall to the reliefe of the poore Saints at Ieruſalem. And with ſuch ſacrifices whenſoeuer they are offered God is well pleaſed, as witneſſeth the Apoſtle, where he exhorteth to ſuch ſacrifice: To do good, Heb. 13.16.ſaith he, and to diſtribute, forget not: for with ſuch ſacrifice God is well pleaſed. Yea he keepeth the good deeds of a man as the apple of his eye, and the almes of a man is as a thing ſealed vp before him. Yea looke whatſoeuer good he doth vntounto the poore,Eccl. 17.20. the Lord ſhall recompence it him againe into his owne boſome.Prou. 19.17. For the day ſhall come wherein it ſhall be ſaid vntounto ſuch workers of charitie,Mat. 25.34. Come ye bleſſed of my Father, inherite ye the kingdome prepared for you from the foundations of the world, for I was an hungred, &c.
Here then firſt learne what the Chriſtian ſacrifice is wherewithal God is well pleaſed. The ſacrifices of the old Law they are now aboliſhed and done away, euen ſince our bleſſed Sauiour gaue himſelfe for vsus to be an offering and a ſacrifice of a ſweete ſmelling ſauour vntounto God. Other incenſes and ſacrifices which now in many places are offered and ſacrificed vntounto idols and images they are an abhomination vntounto the Lord. It is not perfumes in temples, burning of incenſe vntounto Saints, ſacrificing vntounto ſtocks and ſtones, or hoaſts vponupon the altars, that are acceptable and pleaſing vntounto God. Nay he that doth theſe things is as if he cut off a dogs necke, as if he offered ſwines bloud, as if he bleſſed an idoll: nay he is an idolater, and he is an abomination vntounto the Lord. If we will be ſacrificing, the Chriſtian ſacrifice which we muſt offer vntounto the Lord to be a ſweete ſmelling ſauour vntounto him, muſt be the offering of the calues of our lips, euen the ſacrifice of praiſe & thankſgiuing for ſuch his louing mercies as he hath vouchſafed vntounto vsus; or elſe the offering of our ſelues a liuing ſacrifice, holy, acceptable vntounto God, which is our reaſonable ſeruing of God; or elſe the offering of our goods in a charitable deuotion to the poore afflicted members of Chriſt Ieſus. Theſe ſacrifices are commended vntounto vsus by the Apoſtles of Chriſt Ieſus;Heb. 13.15. the firſt where it is ſaid, Let vsus by Ieſus offer the ſacrifice of praiſe alwaies vntounto God; that is, the fruite of our lippes which confeſſe his name: Rom. 12.1.the ſecond where it is ſaid, I beſeech you brethren by the mercies of God, that ye giuegive vp your bodies a liuing ſacrifice, holy, acceptable to God, which is your reaſonable ſeruing of God: Heb. 13.16.the third where it is ſaid, To do good, and to diſtribute forget not, for with ſuch ſacrifice God is well pleaſed. And theſe are the alone ſacrifice left vntounto Chriſtians to offer, which are acceptable and pleaſant vntounto God.
Secondly, let vsus hence learne to ſtriue eueryevery man to go one before another in doing good vntounto all the afflicted members of Chriſt Ieſus. It is a ſacrifice acceptable and pleaſant vntounto God, witneſſe the Apoſtle here. It is more accepted with God then all burnt offerings and ſacrifice, witneſſe the Prophet.Hoſ. 6.7. It ſhall further their reckoning in the day of Chriſt Ieſus; witneſſe the Apoſtle in the words before. It ſhall bring with it great recompence of reward through the promiſe made of God vntounto vsus in Chriſt Ieſus; witneſſe our bleſſed Sauiour.Mat. 25. Gal. 6.10. Let vsus therefore as the Apoſtle exhorteth, While we hauehave time do good vntounto all men, but ſpecially vntounto them which are of the houſehold of faith. Let vsus, as Daniel counſelled Nebuchadnezzar, Dan. 4.24.Breake off our ſinnes by righteouſneſſe, and our iniquities by mercies towards the poore. Let vsus, as Salomon willeth,Prou. 3.3. Binde merciemercy and truth vponupon our neckes, and write them vponupon the tables of our hearts. Let all hard-heartednes be farre from vsus, and let the bowels of compaſſion be kindled within vsus ſo often as we behold the diſtreſſed members of Chriſt Ieſus. The law commandeth mercifulnes and compaſſion euen vntounto the poore beaſts. How much more ſhould we that are members one of another, we that are members of the myſtical body of Chriſt Ieſus, deale mercifully one with another, and be feruent in charity one towards another. Beloued, let vsus conſider our ſelues? and prouoke one another vntounto eueryevery good worke. He that hath bene ſlacke let him be no more ſlacke, and he that hath bene forward this way let him be forward ſtill. The day approcheth when we muſt all appeare before the iudgement ſeate of Chriſt, that eueryevery man may receiue the things which are done in his body, according to that he hath done, whether it be good or euill. Let vsus therefore make vsus friends of the vnrighteous mammon, & let vsus lay vp for our ſelues treaſure in heauen, whither neither ruſt nor moth corrupteth, and where theeues do not breake through nor ſteale. And this ſhall we do, if as God hath bleſſed vsus we giuegive vntounto the poore, and take pity & compaſſion on the fatherleſſe and afflicted.