Lectures Upon Philippians, Lectures · Chapter 1 · Lecture 10
LECTƲRE X.
PHILIP. 1. Verſe 9.
In knowledge, and in all iudgement.
THe next thing which here I note is, that the Apoſtle praieth, that the Philippians may abound more and more in knowledge, namely in knowledge of Gods will out of his word. Whence I obſerue another continuall care neceſſarie for all Chriſtians, and that is, that they may abound more and more in the knowledge of Gods will out of his holy word.1 Cor. 14.20. My brethren, ſaith the Apoſtle, be not children in vnderſtanding, but as concerning maliciouſnes be children, but in vnderſtanding be of a ripe age. The Apoſtle had before, ſignified his owne minde of praying and ſpeaking in ſtrange tongues without vnderſtanding, and in a knowne tongue with vnderſtanding, therein taxing their too great admiring of ſtrange tongues, and too little regard of knowledge and vnderſtanding. Now in effect hee tells them that therein they are like vntounto little children, which if they ſee faire and great and coloured letters in a booke, are in great louelove with the letters, but care not for the ſenſe and vnderſtanding of the words. But he exhorteth them, be not children in vnderſtanding, as if he ſhould hauehave ſaid, Children indeed care not for vnderſtanding, but it may not be ſo with you, yee were children ſometimes and cared not for vnderſtanding, and yee were children ſometimes, and but yong in vnderſtanding and knowledge, but yee may not be ſo ſtill, but yee muſt grow to be of a ripe age in vnderſtanding, yee muſt increaſe in knowledge as in yeeres yee doe increaſe. And leſt they ſhould ſay that Chriſt would hauehave them to be like vntounto little children, he preuenteth that,Mat. 18 3. and tells them that he would hauehave them to be like vntounto little children concerning maliciouſneſſe, but concerning knowledge and vnderſtanding he would hauehave them to be no children, but of a ripe age. So that hence we ſee that our care is to be that we be not children, but men of a ripe age touching vnderſtanding, .i. that wee may increaſe and grow forward more and more in knowledge, euen from knowledge to knowledge To the like purpoſe is that of the Apoſtle, where he ſaith,Heb. 6.1. Leauing the doctrine of the beginnings of Chriſt, let vsus be led forward vntounto perfection. He had in the end of the former chapter, ſomewhat ſharply told the Hebrewes, that when as concerning the time they ought to be teachers, yet they had neede to be taught the very principles of the word of God. Now therefore he doth exhort them that they would not be ſtill a learning the principles and beginnings of religion, but that they would goe forward from perfection to perfection, and abound more and more in knowledge. We may not then be as idle loyterers, which ſpend their time and profit not, but as our time ſpent in the ſchoole of Chriſt doth require of vsus, ſo muſt our profiting be in the knowledge of his will out of his word. Yea looke into our owne practiſe, and we ſhall finde our owne iudgment to be ſuch. If wee hauehave children, and ſet them to their books, we looke that according to their time ſpent thereat their profiting ſhould be, and that they ſhould increaſe in knowledge and learning, as they grow in yeares, and in time ſpent at their booke, and if they doe not ſo profit, we take them from the ſchoole and ſet them to ſome other thing. So that by our owne iudgement, ſo many of vsus as are taught in the ſchoole of Chriſt, we ſhould increaſe in the knowledge of Chriſt, and as we ſpend more and more time in the ſchoole of Chriſt, ſo ſhould wee abound more and more in the knowledge of Chriſt, and if we doe not ſo, by our owne iudgements we are to bee excluded as non proficients out of the ſchoole of Chriſt. And what then becomes of vsus? Nothing then to ſet vsus vntounto, but as it was ſaid to the vnprofitable ſeruant, Caſt that vnprofitable ſeruant into vtter darknes, there ſhall be weeping and gnaſhing of teeth, Matth. 25.30.ſo ſhall it be ſaid to ſuch non proficients, caſt that non proficient ſcholar into vtter darknes, there ſhall be weeping and gnaſhing of teeth.
This then, firſt may teach vsus to beware of that leauen of theirs that would hauehave vsus miſled vp in ignorance, and beare the world in hand that ignorance is the mother of deuotion. For ſuch a brood of Sathan there is, as will tell you that the Scriptures are darke, and hard to be vnderſtood, and perilous to bee read; that will highly commend your modeſtie, if yee preſume not to read the Scriptures; that will tell you it is enough for you to beleeue as the Church beleeueth, though yee know not how to giuegive account of your faith; that will allow well of learning nothing, and after many yeares to be neuer the wiſer; in a word, that will the ſooner ſuſpect you of hereſie, the more knowledge yee hauehave in the Scriptures. Such are they that would hauehave praying, ſinging, reading, and all other rites of the Church done in a ſtrange language, that would hauehave vsus barred from the reading of the Scriptures in a knowne tongue, that would hauehave none but great Clerks and Diuines ſeene in the Scriptures. But what ſaith the Holy Ghoſt? Search the ſcriptures, ſaith our bleſſed Sauiour,Ioh. 5.39. for in them yee thinke to hauehave eternall life, and they are they which teſtifie of me. Grow ſaith Peter vntounto the Church, in grace, 2 Pet. 3.18.and in the knowledge of our Lord and Sauiour Ieſus Chriſt. And our Apoſtle, Let the word of Chriſt dwell in you plenteouſly in all wiſdome. Col. 3.16.And in this place his praier is for the Church of Philippi, that they may abound more and more in knowledge. Now what can be more contrary and repugnant vntounto other, then this doctrine of the Holy Ghoſt vntounto that doctrine of theirs? Our bleſſed Sauiour ſets vsus vntounto the Scriptures to ſearch them, and they would not hauehave vsus to preſume to read the Scriptures. The Apoſtle Peter, would hauehave vsus to grow in the knowledge of our Lord and Sauiour Ieſus Chriſt, and they would not hauehave vsus looke into the ſcriptures leſt we fall into hereſies. Our Apoſtle would hauehave the word of Chriſt to dwell in vsus plenteouſly, and they would hauehave vsus onelyonly to beleeue as the Church beleeueth, and care not though we know not how to giuegive account of our faith. Our Apoſtle would hauehave vsus to abound more and more in knowledge, and they tell vsus that ignorance is the mother of deuotion. See then whether there be not cauſe to beware of them, and to bid fie vponupon the beaſt, that ſpeaketh ſo preſumptuouſly againſt the word of God. As the Apoſtle ſaith vntounto the Galatians touching the falſe Apoſtles, they deſire to hauehave you circumciſed, Gal. 6.13.that they might reioyce in your fleſh; ſo I ſay vntounto you touching theſe falſe Apoſtles, they deſire to hauehave you cloſe ſhut vp in ignorance, that they may lead you blindfold at their pleaſures into all their deuiliſh errors, and that they may reioyce in their aduantage by your ignorance. Beware therefore of them, and hearken not vntounto them, leſt if yee erre in your hearts, becauſe yee know not his waies through your ignorance in the ſcriptures, he ſweare as ſometimes he did vntounto the Iſraelites in his wrath, that yee ſhall neuer enter into his reſt, euen to the heauenly Canaan, whereof that earthly Canaan was a type.
2. This may teach vsus to giuegive all diligence vntounto the reading, and hearing, and meditating of the holy ſcriptures, that ſo we may abound more and more in all knowledge and vnderſtanding. Very lamentable it is, beloued, to ſee and conſider how many hundreths, nay thouſands in this cleare light of the goſpell, when the ſcriptures are or may be read and knowne of vsus all, yet are as ignorant in the ſcriptures, and of the things that belong to their ſaluation, as when they ſate in the darknes of Aegypt, when they could ſee no light of the ſcriptures, by reaſon of the ſtrange language. We hauehave had many Ezraes that hauehave read in the booke of the law of God diſtinctly, & giuen the ſenſe thereof that the reſt might vnderſtand; many Miniſters of Chriſt Ieſus, that hauehave read the law & the goſpell vntounto vsus eueryevery Sabbath day in our Churches; many Preachers of the Goſpel that hauehave plainly opened the ſcriptures vntounto vsus, whereby we might be made wiſe vntounto ſaluation, euen 40 yeares long And hauehave not the ſcriptures beene read vntounto the greateſt number of vsus in vaine? Notwithſtanding ſo much preaching, and teaching of the holy word of life, are we not ſtill ignorant, and hauehave ſtill neede to be taught the very beginnings of Chriſt, the very principles of religion? HaueHave we not many maſters of Iſrael, that thinke themſelues great men, like vntounto Nicodemus, that know not thoſe things, which the very babes in Chriſts ſchoole ought to know? HaueHave we not many leaders of the people, and maſters of families, vntounto whoſe ſhame it may be ſpoken, that they hauehave not the knowledge of God? HaueHave we not many that if they be asked, are not able to giuegive an account of their faith, nor know truth from error, religion from ſuperſtition? The thing is too true, and too lamentable. Beloued, hath not the Lord our God ſaid vntounto vsus all,Deut. 6.6. Theſe words which I command thee this day ſhall be in thy heart, and thou ſhalt rehearſe them continually vntounto thy childrem, and ſhalt talke of them &c. and ſhall we not hearken to his voice to doe according to all he hath commanded vsus? Hath not our bleſſed Sauiour told vsus,Joh. 17.3. that this is eternall life to know God to be the onelyonly very God, and him whom he hath ſent Ieſus Chriſt, and ſhall not we labour to grow in the knowledge of God, and of our Lord Ieſus Chriſt? Hath not the holy Prophet ſaid, that bleſſed is the man whoſe delight is in the law of the Lord, Pſal. 1.2.and which meditateth therein day and night, and ſhall wee not giuegive all diligence to the reading, and hearing, and meditating of the holy ſcriptures? Nay let me I beſeech you exhort you, as that godly Father did his people,Chryſ. Prouide you Bibles which are the medicine of your ſoules, if you will nothing elſe, at leaſt get the new Teſtament. In the Bible, there yee hauehave the whole will of your heauenly father, there yee ſhall ſee what legacies he hath bequeathed vntounto you, and what duties he requireth of you. If the father of our bodies had bequeathed vsus a great legacie by his will, it would not be much needfull to wiſh vsus get our Fathers will, and to looke diligently into it, to ſee if not what he requireth of vsus, yet what he bequeatheth to vsus, neither would wee ſticke at the coſt for the ſearch of it, if we knew where to hauehave it. And ſhall the father of our ſoules leaue vsus his Will, and by his Will bequeath vsus euerlaſting life, and ſhall we not labour to get his Will? Shall a matter of ten ſhillings ſtay vsus from the hauing of his Will? ſhall not we ſearch it and looke diligently into it? Let vsus beloued get the booke of Gods law into our hand, and let it not depart out of our mouthes, Joſ. 1.8.but let vsus meditate therein day and night, that we may obſerue and doe according to all that is written therein, as the Lord exhorted Ioſua. Let vsus likewiſe flocke as Doues vntounto the windowes, vntounto the places where the word is preached, and when we hauehave heard let vsus meditate and conferre of that we hauehave heard. If the children of our bodies had gone to the ſchoole, and in the ſpace of ſeauen yeares had profited nothing, what would we ſay vntounto them, or thinke of them? Hardly enough, no doubt. And what ſhall we then thinke of our ſelues, that in the ſpace of fortie yeares, are ſcarce yet paſt our A. B. C. and hauehave not yet attained vntounto any reaſonable knowledge? Let vsus hereafter recompence our former negligence, with greater diligence, and let vsus ſlacke no holy meanes, whereby we may growe into all holy knowledge. Let vsus labour to be rich in all knowledge, and leauing the doctrine of the beginning of Chriſt, let vsus be led forward vntounto perfection. Let vsus henceforth be no more children, wauering and carried about with euerie winde of doctrine, but let vsus grow vp vntounto a perfect man, and vntounto the meaſure of the age of the fulneſſe of Chriſt, that we may be able to comprehend with all Saints, what is the bredth, and length, and depth, and height, and to know the louelove of Chriſt, which paſſeth all knowledge, that we may be filled with all fulneſſe of God. By reading, by hearing, by meditating, by praying, let your care bee to abound more and more in knowledge.
The next thing which here I note is, that the Apoſtle prayeth for the Philippians, that they may abound more and more in all iudgement, in all iudgement, that is, in ſound iudgement, that hauing their wits exerciſed through long cuſtome, they may diſcerne both good and euill. So that, as hee would hauehave them to abound more and more in knowledge, ſo farther, he would hauehave them alſo to abound more and more, in a ſound and feeling experience of ſpirituall things in themſelues, that they might ſpiritually feele in their hearts and ſoules that which they knew out of the word. Whence I obſerue a further continuall care neceſſarie for all Chriſtians, and that is, that they may abound daily more and more, not in knowledge onelyonly of Gods will out of his word, but in ſound iudgement alſo, through a feeling experience in themſelues, of ſuch ſpirituall things as they know out of the word, that what they know out of the word, they may feele the truth of it by experience in themſelues. This care our Apoſtle ſheweth that hee had, where hee ſaith, that the thing which he eſteemed was to know Chriſt, Phil. 3.10.and the vertue of his reſurrection. Hee knew the doctrine of Chriſt his reſurrection, and hee knew this to be the vertue of Chriſt his reſurrection, that by it the Saints of God riſe from the death of ſinne vntounto the life of righteouſneſſe. But his deſire farther was, that he might feele in himſelfe, and know by his owne experience the vertue of Chriſt his reſurrection, by the death of ſinne, and the life of righteouſneſſe in himſelfe, that as he knew by the word Chriſt his reſurrection, to hauehave ſuch a vertue; ſo by experience in himſelfe he might know Chriſt his reſurrection to hauehave ſuch a vertue. And this care the Prophet exhorteth all men vntounto, where he ſaith,Pſal. 34.8. Taſte and ſee how gracious the Lord is. Where yee may not thinke that the Prophet ſpeaketh, as if the gracious goodneſſe of the Lord could be taſted on with the mouth, or ſeene with the eye, but his meaning is, that ſuch is the gracious goodneſſe of the Lord vntounto his children, that they may hauehave as ſound experimentall knowledge thereof, as if they ſhould taſte it with their mouths, or ſee it with their eyes. It is then as if the Prophet had thus ſaid, Know yee doe the gracious goodneſſe of the Lord, by his manifolde mercies; and more then ſo, yee may know it by your owne experience. Acknowledge therefore him to bee gracious, whom by your own experimentall knowledge ye doe (as it were) taſte and ſee to be gracious. As then the Prophet doth exhort vsus, and as our Apoſtle both by example and exhortation moueth vsus, our care ſhould be that beſides our knowledge out of the word, we might hauehave a feeling knowledge of that wee know out of the word, by experience in our ſelues.
This then ſhould teach vsus to obſerue the mercies and iudgements of the Lord, to obſerue the proofe and experience in our daily life, of ſuch things as wee know by the word, that ſo we may hauehave not a contemplatiue onelyonly, but an experimentall knowledge of things in our ſelues. As for example, the ſcripture telleth vsus, that the poore crieth and the Lord heareth him, and ſaueth him out of all his troubles. Pſal. 34.6.This we know to be true, becauſe wee finde it ſo in the word. But our care ſhould be farther to know it by a feeling experience in our owne ſelues. We muſt then obſerue the mercies of the Lord in hearing vsus when we call vponupon him, and deliuering vsus in eueryevery needfull time of trouble, & ſo ſhall we know not only by the word, but by experience in our own ſelues, that the Lord heareth the poore when they cry vntounto him, and ſaueth them out of all their troubles. Pſal. 34.7.So Dauid beſides this knowledge out of the word,1 Sam. 17.37. that the Angell of the Lord pitcheth round about them that feare him, and deliuereth them, had obſerued the truth of it by his owne experience in his deliuerance out of the paw of the Lyon,Matth. 16.18. and out of the paw of the Beare, and thereupon was bold to encounter that great Goliah, that vncircumciſed Philiſtim. Againe, we know that the gates of hell ſhal not preuaile againſt Chriſt his Church, becauſe the ſcripture ſaith ſo. But will wee ſo know it to be ſo as if our owne ſenſes ſhould tell vsus that it were ſo? Then we muſt obſerue the ſtormes and tempeſts, the perſecutions and troubles, the batteries and aſſaults, that Satan in his members makes againſt the Church, and how the Lord bringeth all their counſels to naught, and maketh their deuiſes to be nothing elſe but the imagination of a vaine thing. And thus in all things we muſt obſerue, that by long experience our ſpirituall ſenſes may be exerciſed to know the truth of eueryevery thing that wee know out of the word. But ſo careleſſe commonly we are, that wee paſſe ouer the mercies and the iudgements of the Lord, without obſeruation at all, whereby we might grow in all iudgement and ſound experience. It may be that ſome of vsus ſometimes, will deſire to know ſomewhat out of the ſcriptures touching the Sacraments, touching the reſurrection, touching faith, touching good workes, &c. But what is it? It is onelyonly to know it there, it is not to hauehave a feeling of it in our owne ſoules. If wee hauehave the text of ſcripture for proofe, we thinke we hauehave knowledge enough, but for proofe out of our owne experience in our owne ſoule▪ we look not after it. But beloued, ye ſee we ſhould hauehave a care, as to abound in knowledge out of the Scriptures, ſo in ſound iudgment out of a feeling experience in our ſelues of the truth of that we know. Let vsus not therefore, …ightly paſſe ouer the things that we know out of the word, but let vsus labour to increaſe in a feeling knowledge of them in our owne ſoules. Let vsus obſerue in our daily experience, that as it is written, ſo it is indeed, that when we heare or read ſuch and ſuch things out of the word, our owne ſoules within vsus may giuegive witneſſe vntounto the ſame, and ſay, it is ſo indeede, in mine owne experience I finde it to be moſt true. Thus the Apoſtle exhorteth, and thus it behoueth vsus to doe.
The next thing which here I note, is that the Apoſtle praieth for the Philippians, that their louelove may abound more and more in knowledge, and in all iudgement, which is, that their louelove might bee founded and grounded in ſound knowledge, and in ſound iudgement, that each hauing helpe of other, and each being furniſhed by other, they might the better diſcerne things that differ &c. Whence I obſerue yet a farther continuall care neceſſarie for all Chriſtians, and that is, that their louelove may abound in knowledge, and in all iudgement. Though (ſaith the Apoſtle) I had all knowledge, and had not louelove I were nothing. 1 Cor. 13.2.So on the other ſide, though we ſay we hauehave all louelove, and hauehave not knowledge, it is nothing. for what is all our louelove if it be not grounded in knowledge, and in iudgement? Then theſe are good when they grow vp together, and each hath helpe of other, and which of theſe ſoeuer growes vp without other, like vntounto Ionas gourd, it will quickly wither. Our care then muſt be that our louelove may abound in knowledge, and in all iudgement. In knowledge, that we may know on whom our louelove ought principally to be ſet. And in all iudgement, that knowing whom we ought to louelove, we may louelove them whom wee ought,Gal. 6.10. and as we ought. Let vsus doe good, ſaith the Apoſtle, vntounto all men, but eſpecially vntounto them which are of the houſholde of faith. Here we are taught whome we ought principally to louelove. We are to louelove all men, but eſpecially them that are of the houſhold of faith, thē that are ioyned vntounto vsus in the band of Chriſtianity. And knowing that they are thoſe whō we ought principally to louelove we are to louelove them in deed & in truth, & the more neerely that they are linked vntounto vsus in the bands of Chriſtianitie, the more dearely we are to louelove them. Otherwiſe our louelove, If it be not in knowledge, and in all iudgement, may do more harme then good, euen as wee ſee that zeale doth without knowledge; for it was in zeale, but without knowledge,Gal. 1.14. that Paul perſecuted the Church of God extreamely, and waſted it. And it was in a zeale of the law that the Iewes ſubmitted not themſelues vntounto the righteouſneſſe of God: but their zeale was not according to knowledge,Rom. 10.2. as the Apoſtle ſheweth, where hee ſaith, I beare them record that they hauehave the zeale of God, but not according to knowledge. So in our louelove we may doe good vntounto thoſe, and ſhew kindneſſe vntounto thoſe to whom wee ought not, if our louelove bee not grounded on knowledge, and in all iudgement. And this was it which the Apoſtle taxed in the Galathians, Gal. 4.18.where hee ſaid, It is a good thing alwaies to louelove earneſtly in a good thing. That they loued, and loued earneſtly he miſliked it not, nay, It is a good thing, ſaith he, to louelove earneſtly. But that their louelove was not in knowledge and iudgment, that he miſliked. They encreaſed in louelove towards thē that ſeduced them, and abated their louelove towards him that had taught them the truth. This he miſliked, and therefore tolde them, that it was a good thing to louelove earneſtly alwaies in a good thing. We muſt louelove, but wee muſt know that the thing we louelove is good, that the perſon whome we louelove is good. And therefore our louelove muſt abound in knowledge, and in iudgement.
This then ſerueth to condemne our great careleſneſſe in making choiſe on whome wee ſet our louelove, and vntounto whom we doe good, and performe duties of louelove. Our louelove ſhould abound in knowledge out of Gods word, whom to louelove; and in iudgement to performe the duties of louelove, to whome wee ought. But commonly wee care not where we caſt our louelove, but as he fits our humor, ſo commonly wee caſt our louelove vponupon him. If hee will bowze and drinke with vsus, if he will game and play with vsus, if he will curſe and ſweare with vsus, if he will play the good fellow, and runne to the diuell with vsus, then wee will louelove him, and what wee can wee will doe for him. Neither can it bee that they ſhould beſtowe their loues better, who themſelues are no better. Nay, where better graces are, yet is there no better choyce of our louelove. We commonly looke rather how he ſutes our affections and likings, whom we would louelove and fancie, then how he is beautified with the graces of Gods ſpirit, how well he is grounded and ſtabliſhed in the faith. And howſoeuer he be ſcarce ſound in the faith, yet if he ſute our affectiōs & likings, we grow to more entire louelove wth him then with others, more to beloued. If this, beloued, hauehave beene a fault in any of vsus, let vsus learne hereafter to reforme it, and let our louelove abound more and more in knowledge, and in iudgement. Let vsus know out of the word whom we ought to louelove, and vntounto whome wee ought to doe good, and let vsus louelove them and do good vntounto them. Let neither our knowledge bee without louelove, nor our iudgement without louelove, neither let our louelove be without knowledge, or iudgement. Let vsus abound more and more in louelove, and in knowledge, and in iudgement; and let our louelove abound more and more in knowledge, and in all iudgement.