Lectures Upon Philippians, Lectures · Chapter 1 · Lecture 9
LECTƲRE IX.
PHILIP. 1. Verſe 9.
And this I pray, that your louelove may abound yet more and more in knowledge, and in all iudgement, that ye may diſcerne things that differ, &c.
NOw, after the ſignification of the Apoſtles thankeſgiuing vntounto God on the Philippians behalfe, for their fellowſhip in the Goſpell, and of his perſwaſion of their perſeuerance therein vntounto the end, followeth for a full complement of teſtifying his louelove vntounto them, and winning their attention vntounto him, a ſignification of his praying vntounto God for them in theſe words, And this, &c. before hee had ſaid, verſ. 4. that alwaies in all his prayers he had thē in remembrance; and now he ſheweth what his prayer for them was, and that was, That their louelove might abound, &c. Which prayer, as it doth abundantly teſtifie his louelove towards the Philippians, ſo doth it alſo imply a commendation of them, and an exhortation vntounto them: for in praying, that their louelove may abound yet more and more in knowledge and in all iudgement, hee giueth them teſtimonie of their louelove, and of their knowledge, and iudgement, & that they did abound in theſe things, & his prayer is, that they may abound yet more & more in theſe things. And againe, in thus praying for them, he lets them in his owne example ſee what they are to pray for, and in effect, exhorteth them to giuegive all diligence hereunto, that their louelove may abound yet more and more in knowledge, &c. And indeed, this is the very maine propoſition, and principall exhortation of this Epiſtle, that their louelove may abound &c. But let vsus a little more particularly ſift the meaning of the words in this his praier. His praier, yee ſee, is that their louelove may abound, .i. that as a fountaine which keepeth not his waters in it ſelfe, but ſends them out vntounto others, ſo their louelove may not bee ſhut within their owne bowels, but iſſue out vntounto the good of others. And hee praieth that their louelove may abound yet more and more: whereby he implieth that their louelove was manifeſt, and that their louelove abounded: for the ſtreames thereof had flowed vntounto him being in priſon at Rome, and he praieth that it may abound yet more and more. but how? in knowledge and in all iudgment, that their louelove being founded and grounded in ſound knowledge, and in ſound iudgement, they might diſcerne things that differed &c. Now by knowledge hee meaneth the generall knowledge of Gods will out of his word; and by iudgement he meaneth ſuch an experience and ſenſe in themſelues of ſpirituall things, as through, which men expert in the word of righteouſneſſe hauehave their wits or ſpirituall ſenſes exerciſed to diſcerne both good & euill, as by comparing this place with that to the Hebrewes it may appeare: for that which the Apoſtle there hath,Heb. 5.14. ſtrong meat belongeth to them that are of age, which through cuſtome hauehave their wits exerciſed to diſcerne both good and euill, is as if we ſhould read after the phraſe of our Apoſtle here, thus, ſtrong meat belongeth to them that are of age, which through iudgement can diſcerne both good and euill. So that the Apoſtle praieth that they may abound as in louelove, ſo in knowledge of Gods will out of his word, and in all iudgement, .i. in ſound iudgement through a feeling experience in themſelues, of ſuch ſpirituall things as they know by the word, whereon their louelove may bee grounded. And why doth he pray for their growth and increaſe in theſe things? Euen for theſe ends; 1. that they may diſcerne things that differ one from another, good from bad, and vncorrupt from corrupt doctrine. 2. that they may be pure from ſtaine or corruption in doctrine, faith, or maners. 3. that they may be without offence, neither ſlipping backe, nor ſtanding at a ſtay, but holding on a conſtant courſe vntill the day of Chriſt. 4. that they may be filled with the fruits of righteouſnes, abounding in eueryevery good worke, which are by Ieſus Chriſt, from whom they hauehave their beginning, vntounto the glory and praiſe of God, which is their end. Theſe were the ends for which he praied, that their louelove might abound yet more and more in knowledge, and in &c.
So that the things principally to bee noted in theſe words, are three; Firſt, the Apoſtles action of praying, This I pray. Secondly, the things for which he praied, which were three, 1. their increaſe in louelove. 2. their increaſe in knowledge. 3. their inereaſe in iudgement. Thirdly, the ends wherefore he praied for theſe things vntounto them, which were foure, as euen now we heard. Now let vsus ſee what notes we may gather hence for our farther vſe and inſtruction.
The firſt thing which here I note is, that the Apoſtle praied for the Philippians, that their louelove might abound yet more and more &c. The Philippians abounded in louelove, in knowledge, and in iudgment, yet ſtill the Apoſtle praied that they might abound yet more and more in theſe things. Whence 1. I obſerue the continuall vſe and neceſſitie of praier: whatſoeuer graces the Lord hauehave beſtowed on vsus, yet ſtill we hauehave neede to pray, euen that we may yet more and more abound in thoſe very graces. And therefore the Apoſtles exhortation is, Pray continually, 1 Theſſ. 5.17.whether yee be in aduerſitie, or in proſperity, whether yee want, or yee hauehave, yet pray continually. If ye want, that he may ſupply your wants, and giuegive vntounto you, which giueth vntounto all men liberally, and reprocheth no man.Jam. 1.5. For ſo Iames exhorteth, ſaying, If any man lacke wiſdome, which is there meant of wiſdome to endure patiently afflictions, but it is true in all graces generally, if any man lacke any grace, let him aske of God which giueth to all men liberally, and reprocheth no man, and it ſhall bee giuen him. So likewiſe if yee hauehave, yet pray continually that yee may increaſe and abound, and if yee abound, yet pray continually that you may abound yet more and more in thoſe graces wherein yee abound. So wee ſee the Apoſtle praied for the Theſſalonians, ſaying,1 Theſſ. 3.12. The Lord increaſe you, and make you abound in louelove one towards another, and towards all men. In the firſt chapter hee had commended their diligent louelove: ſo that it was not for the hauing of that which they lacked that the Apoſtle praied, but for their increaſing and abounding in that grace which they had. And ſo here our Apoſtle praied for the Philippians, that they might abound yet more and more &c. What, was it for the hauing of that which they lacked that hee praied? No. Was it that they might abound in that which they had? Nor onelyonly ſo: but that they might more and more abound in thoſe graces wherein already they abounded. And the Apoſtle thus praying for the Theſſalonians, that they might increaſe and abound in that grace which already they had; and for the Philippians that they might increaſe and abound more and more in thoſe graces, wherein already they abounded, therein taught them, and in them vsus, that we are to make our requeſts vntounto God in praier and ſupplication, as for the hauing of ſuch graces as we want, ſo that we may increaſe and abound in thoſe graces wch we hauehave, & that we may abound ſtill more & more in thoſe graces wherein already we doe abound. So that whatſoeuer graces we hauehave, ſtill we are to pray that wee may continually more and more abound therein. And the reaſon why wee are continually ſo to pray is very plaine: for 1. ſuch is our weaknes through the ſinne that hangeth ſo faſt on vsus, that vntounto whatſoeuer meaſure of grace we be growne, yet ſtand therein we cannot, vnleſſe he doe continually ſtay vsus and vphold vsus with his hand. Let Peter witnes, whoſe faith faileth,Matth. 14.31. and he ſinketh, if the Lord ſuſteine him not, and ſaue him. Paul alſo may witnes the ſame, whoſe courage in his bands may faile him,Epheſ. 6.20. if by the power of the ſpirit through the praier of the Saints hee be not aſſiſted, that therein hee may ſpeake boldly as he ought. In regard therefore of our vnablenes to ſtand or grow, without his continuall ſupport and ſupply, ſtill we had need to pray vntounto the Lord, whatſoeuer meaſure of grace we be growne vntounto. 2. In whatſoeuer grace we abound, yet therein, we come ſo far ſhort of that perfection wherein we ſhould endeuour, that continually we had neede to pray that we may abound yet more and more therein. And therefore Dauid that was well taught in the Lord his ſtatutes,Pſal. 119. yet ſtill praieth vntounto the Lord to teach him his ſtatutes, and hauing more vnderſtanding then all his teachers, yet ſtill praied vntounto the Lord to giuegive him vnderſtanding; and taking as great delight in the way of his teſtimonies, as in all manner of riches, yet ſtill praieth vntounto the Lord, that he will incline his heart vntounto his teſtimonies. And what was this, but his praier that hee might abound yet more in the knowledge, and in the vnderſtanding, and in the delight of the Law of the Lord, becauſe howſoeuer hee abounded therein, yet he came farre ſhort of that he ſhould? And for the ſame reaſon it behoueth vsus ſo to doe, as we hauehave him for an enſample.
This then may ſerue, to condemne our great negligence and ſlacknes, our great coldnes and faintnes generally, both in publique and priuate praier vntounto the Lord our God. For is there ſo continuall vſe and neceſſitie of praier, whether we want any grace that we may hauehave it, or hauehave any grace that we may increaſe and abound in it, or abound in any grace, that we may abound yet more and more in it? How then is it, that we are ſo negligent and ſlacke, ſo cold and faint in praier generally? VntoUnto publique praier wherein we pray for what we want, and for increaſe in that we hauehave, and that we may more and more abound in that wherein we abound, how negligent and ſlacke are we, and how cold and faint are we therein? Some of vsus come ſo ſeldome thereunto as that there is very little difference betweene vsus, and plaine Recuſants; others of vsus come ſo ſlowly thereunto, as that we come, as they ſay it is good to come to a fray, to the end of it; others of vsus in time of publique praier are occupied either in priuate praiers, or in reading vponupon ſome booke or other, or in talking one vntounto another; others of vsus either fall aſleepe, or are troubled with wandring and by-thoughts, and hauehave our mindes at home, or in the fields, vponupon our commodities, or vponupon our pleaſures, and rather vponupon eueryevery thing then vponupon that we ſhould. Generally ſo defectiue and wanting vntounto our duties wee are herein, as if either we knew not, or cared not how to account of, and how to carry our ſelues in publique praier. And as we faile of that we ought in publique, ſo doe wee alſo in priuate praier. For how ſeldome doe we, as our bleſſed Sauiour willeth vsus, enter into our chambers, Matth. 6.6.and ſhut our doores vponupon vsus, and pray vntounto our father which is in ſecret? Can our wants preſſe vsus to pray priuately vntounto the Lord that he will ſupply our wants? Nay ſeldome wee humble our ſelues in priuate before the Lord, euen for the ſupply of our wants; or if we doe, our praiers are ſo cold, and ſo faint, and ſo troubled with wandring and by thoughts, that we pray and hauehave not, becauſe we pray not as wee ought. Can the graces which we hauehave, and wherein we abound, preſſe vsus to pray priuately vntounto the Lord that we may increaſe in thoſe graces we hauehave, and abound yet more & more in thoſe wherein we abound? Nay here commonly we forget our ſelues, and as if we were well and needed no more, wee pray not vntounto the Lord for increaſe, but carrying our ſelues like vntounto the Phariſee, we thinke we are not as other men, and we ſay depart from mee, for I am more holy, more learned, more wiſe, more ſober, more modeſt, more patient then thou, and forget God by whom we are ſo. Surely not the beſt of vsus all, but we are guilty of very many defects touching praier. Let vsus therefore hereafter vſe more carefullneſſe herein then heretofore we hauehave done. Let vsus reforme our negligence and ſlackneſſe in comming to publique prayer. It hath the promiſe, that where two or three bee gathered together in Gods name,Math. 18.20. there will he be in the middeſt of them; and oftentimes hee bleſſeth vsus, becauſe of them that pray with vsus. Let vsus pray in faith, and wauer not, and whatſoeuer we aske in prayer, if we belieue, 21, 22.we ſhall ſurely receaue it. Let vsus not ceaſe, but in publike, and in priuate, powre out our prayers vntounto the Lord, both for ſuch graces as wee want, and for encreaſe in ſuch as we hauehave, and that we may abound more and more in eueryevery good grace. Continuall neede wee hauehave: let vsus therefore, as the Apoſtle exhorteth, Pray continually, euen whatſoeuer graces wee hauehave, let vsus pray that we may abound more and more therein.
The ſecond thing which hence I obſerue is, that Chriſtians are not to ſtand at a ſtaie, or to content themſelues with reaſonable good beginnings, but whatſoeuer grace it is wherein they ſtand, they are continually to labour, that they may abound more and more therein. Which, as this place ſheweth, ſo farther that of the Apoſtle to the Hebrewes, Heb. 6.1.where he ſaith, Therefore, leauing the doctrine of the beginning of Chriſt, let vsus be led forward vntounto perfection. Where the Apoſtle ſhewes, that wee are not alwaies to be a learning the principles and beginnings of Religion, but as children which at the firſt are fed with milke, doe afterwards take and digeſt ſtrong meate; ſo from principles in religion, we ſhould goe forward vntounto perfection in religion, growing vp daily more and more in the vnity of faith, and of the knowledge of the Sonne of God into a perfect man. Adde herevnto the example of our Apoſtle,Pſal. 3.12. he hauing attained vntounto a great meaſure of perfection, yet counted not himſelfe that hee had attained vntounto it, but hee followed hard after it, that hee might comprehend it, and ſtill endeauoured himſelfe vntounto that which was before. In whoſe example (as in a glaſſe) we may ſee that we are not to reſt in any perfection that we can grow vntounto in this life, but ſtill we are to go forward from perfection to perfection, and ſtill to labour to encreaſe and abound more and more in eueryevery grace wherewith wee are bleſſed. And how ſhould any man thinke othewiſe, conſidering what enemies we hauehave which hinder our perfection. For, can we hauehave the diuell euer ſeeking like a roaring Lyon to deuour vsus, the world laying a thouſand baites to deceaue vsus, our owne fleſh as a ſtrong armed man euermore aſſaulting vsus, ſo that our whole liues bee a continuall ſharpe warfare vntounto vsus, and yet hope for ſuch perfection in this life, that wee neede not ſtriue farther? Nay, theſe continually bid vsus ſuch battaile that if either wee ſtand or giuegive backe, wee may quickely take the foyle. Still therefore, wee muſt hold on, and as long as the Lord continues our life, ſo long we muſt giuegive all diligence to abound more and more in euerie grace wherein we ſtand.
This then ſerueth to condemne the miſerable corruptions of our times, for ſo it is with vsus, that a great many of vsus rather go backeward, and growe worſe and worſe, then better and better. Many which ſeemed to hauehave begunne in the ſpirit, make an end in the fleſh; which ſeemed for a time to hauehave runne well with the Galathians, are with them drawen away with diuers luſts, which drowne them in perdition. Others of vsus pawſe at the matter, and, as if there were danger in eueryevery ſtep farther, we ſtand at a ſtay and moue not our foote forward. But what doe I ſay, that wee ſtand at a ſtay? Nay, indeede, and in truth, we plainely go backeward: for not to go forward in the way of Chriſtianitie, is to goe backeward; and not to encreaſe in the graces of Gods ſpirit, is to decreaſe in them! And therefore the iudgement of the Laodiceans becauſe they were not hot, was as if they had been cold, euen to be ſpewed out of the Lord his mouth.Apoc. 3.16. Others of vsus can be content to make a ſhew of going forward, and encreaſing in religion and pietie, but it is for our aduantage an gaine, that vnderunder a colour of zeale and forwardneſſe, we may the better compaſſe our commodities, and bring our purpoſes to paſſe: for we like better of the account that gaine ſhould bee godlineſſe, then that godlineſſe ſhould be gaine, and againe we will make of a ſhew of godlineſſe. The leaſt number by farre is of them that hauing begun well, doe in their ſoules labour after perfection, that they may abound more and more in the grace wherein they ſtand. But let our care, beloued, be, to be of this number. Let vsus ſo ſtriue after perfection, that we may daily grow from perfection to perfection, till we become perfect men in Chriſt Ieſus. Let vsus continually pray with the Apoſtles, Lord encreaſe our faith; and let vsus labour by all holy meanes of hearing the word preached, and reuerent vſe of the bleſſed Sacrament to growe more and more in faith. Let vsus pray with the Prophet,Pſal. 68 28. Stabliſh the thing (O God) that thou haſt wrought in vsus; and let vsus labour to bee daily more and more grounded & ſtabliſhed in eueryevery grace that the Lord hath wrought in vsus. And if alreadie we do thus, let vsus comfort our ſelues in this that we doe as we ought, and let vsus hold on our good courſe vntounto the end.
The third thing which here I note is, that the Apoſtle prayeth, that their louelove might abound more and more; their louelove towards God, their louelove one towards another, their louelove towards the poore Saints and afflicted members of Chriſt Ieſus. Whence I obſerue, that in all Chriſtians this muſt bee a continuall care, that they may abound alwaies more and more in louelove towards God, in louelove one towards another, and in louelove towards the poore Saints and afflicted members of Chriſt Ieſus. For, firſt, touching the louelove of God, how can we louelove him enough, who ſo loued vsus, euen when we were enemies vntounto him, that hee ſent his onelyonly begotten ſonne into the world to ſuffer death for vsus, that we might liue through him? This was louelove paſſing the louelove of women, and how ſhould wee louelove him that thus loued vsus firſt? Sure our care can neuer bee enough, that ſtill wee may more and more abound in louelove towards him. Againe, touching the louelove one of another, we ſee how the Apoſtle prayeth for the Theſſalonians, ſaying, The Lord encreaſe you, 1 Theſſ. 3.12.and make you to abound in louelove one towards another, and towards all men. Which his prayer for them, was a plaine ſignification of that care which was behoouefull to be in them, namely that they might encreaſe and abound daily more and more in mutuall louelove one towards another, and not in them onelyonly, but in vsus alſo, vntounto whoſe edification and inſtruction thoſe things were plainely written. Alſo, touching our louelove towards the poore Saints and afflicted members of Chriſt Ieſus; we ſee how the Apoſtle preſſeth and vrgeth the Corinthians, 2 Cor. 8.and in them vsus therevnto, commending their good beginning, and exhorting them by the example of the Macedonians, and of our bleſſed Sauiour, to continue, and to abound more and more therein. But, what ſhould farther proofe of this poynt need then this, that louelove and charitie towards the poore Saints is ſo often commanded, and commended in the holy Scriptures, and ſo greatly rewarded? for the oftener that it is commaunded and commended in the holy Scriptures; and the more, that it is rewarded, the more carefull it behooueth vsus to be, that wee abound therein. Thou ſhalt not harden thine heart, Deut. 15 7.11.nor ſhut thine hand from thy poore brother, but thou ſhalt open thine hand vntounto thy brother, to thy needy and to thy poore in the land, ſaith the Lord: Thou ſhalt not harden thine heart, but open thy bowels of compaſſion, and bee mercifull, and louing, and tender-hearted towards thy poore brother. The like commandement is often giuen in the holy Scripture. And what a cōmendation was it generally vntounto the Churches of Macedonia, that out of their moſt extreame pouerty, they were ſo richly liberall vntounto the poore afflicted Saints, and perticularly vntounto theſe Philippians, that they communicated to our Apoſtle in his bands? Or what greater reward can be giuen vntounto any, then is promiſed vntounto them that giuegive the Saints meate when they are hungrie, that giuegive them drinke when they are thirſtie, that cloath them when they are naked, that viſite them when they are ſicke, that relieue them when they are in priſon, &c. euen a kingdome of glorie? In a poynt ſo cleare, many proofes are not needfull. For more care is not needfull, that we may encreaſe and abound more and more in faith, hope, or other grace of the ſpirit, then that wee may abound more and more in louelove, euen in louelove, both towards God, and towards one another, and towards the poore Saints in their affliction and miſerie.
Which ſerueth to condemne the more then keicolde louelove of Chriſtians in our daies. To cenſure any of you ſo ſharpely, beloued, as if yee loued not God, or at leaſt but with a colde louelove, would ſeeme it may be hard. For all of you louelove God, and hee that thinketh otherwiſe is much deceaued. But, tell me, do all of you louelove one another? It may be that ſome of you will here yeeld a little.1 Ioh. 4 20. Rom. 12.10. Heb. 13.1. 1 Pet. 4.8. And, I tell you, or rather the holy Ghoſt telleth you, that hee that loueth not his brother, whome he hath ſeene, loueth not God, whom he hath not ſeene. The Apoſtles exhortation is, Bee affectioned to louelove one another, with brotherly louelove: And againe, Let brotherly louelove continue: And againe, Aboue all things hauehave feruent louelove amongst you. But our often brawlings, and diuiſions, and quarrels, and contentions, and ſwellings, and diſcords ſhew, that wee hauehave not hearkened nor obeyed their counſell, ſo farre hauehave we been from abounding more and more in louelove one towards another? And if we doe not louelove one another as wee ſhould, iudge yee by the former place whether wee louelove God as we ſhould.Pſal. 133.1. Behold, ſaith the Prophet, how good & ioyfull a thing it is brethren to dwell together in vnity. Surely in any thing we cannot be liker vntounto God, then if we louelove one another: for God is louelove, and wee by louelove are made Gods houſe,1 Ioh. 4.16. wherein he liketh to dwell; For he that dwelleth in louelove, dwelleth in God, and God in him. We hauehave beene too colde in louelove one towards another, and therefore too colde in louelove towards our God. Aboue all things let vsus hauehave feruent louelove amongſt our ſelues, and ſo ſhall we be ſure that we louelove God indeed. And as we hauehave beene too colde in louelove one towards another, and conſequently in louelove towards God, ſo can I not much commend our louelove towards the poore Saints and afflicted members of Chriſt Ieſus. I cannot reprooue you for not abounding more and more in this louelove, becauſe, as yet, you do not abound in this louelove. Through a good and godly ſtatute lately made, the poore Saints come not now vntounto your doores; but through want of reliefe they faint in their houſes: inſomuch, that as the children of Iſraell when their burthen was heauier, and their taske greater, cryed out vponupon Moyſes, and Aaron, ſaying, The Lord looke vponupon you and iudge, for ye hauehave made our ſauiour to ſtinke before Pharaoh and his ſeruants, in that ye hauehave put a ſword in their hand to ſlay vsus: So they cry out vponupon them that were the meanes of this ſtatute, ſaying, The Lord looke vponupon them that hauehave done thus vntounto vsus, for they hauehave made our ſauiour to ſtinke before our brethren, and hauehave put a ſword in their hands to ſlay vsus. And where is the cauſe of this cry? Not in the ſtatute: for it is as good a ſtatute as could be deuiſed both for you and them: but the cauſe is in you. Ye are well content that they come not to your doores as they were woont; but there wanteth in you a willing and readie mind to contribute to their neceſſities as the ſtatute requireth. When ſome taske or burthen ſhould be leuied vponupon you for their maintenance, in reſpect of that reliefe, which they were woont to finde at your doores, here ye draw back the ſhoulder, and euerie man would giuegive ſo little, that the ſtatute cannot hauehave his entendment. And thus it is that you hauehave a ſword to kill the poore withall: for, by the ſtatute, they may not come to your doores, & yet you will not contribute to their maintenance according vntounto the ſtatute. Beloued, open the bowels of your compaſſion, let your louelove towards the poore Saints appeare, communicate to their affliction, miſerie, and pouerty, and as God hath giuen to euerie man, ſo let him giuegive, not grudgingly, or of neceſſitie, but willingly and cheerefully. They are Gods ſaints, they are members of Chriſts bodie, they are your brethren, and many of them it may be as rich in Gods fauour as the moſt of you, and that which yee willingly and cheerefully now giuegive vntounto them, ſhall further your reckoning in the day of Chriſt Ieſus. Be therefore ready to giuegive, and glad to diſtribute, laying vp in ſtore for your ſelues a good foundation againſt the time to come. Let your louelove towards God, towards one another, towards the poore ſaints of Chriſt Ieſus be manifeſt vntounto all men, that they which ſee your louelove may glorifie God on your behalfe. So ſhall yee be loued of louelove it ſelfe, and liue for euer where your louelove ſhall hauehave none end.