Lectures Upon Philippians, Lectures · Chapter 2 · Lecture 35
LECTƲRE XXXV.
PHILIP. 2. Verſe 14.15.
Doe all things without murmuring and reaſonings, that yee may be blameleſſe, and pure, and the ſonnes of God, without rebuke, &c.
HItherto then wee hauehave ſpoken of that humble obedience, which wee following the example of Chriſt his humilitie and obedience, ought to yeeld vntounto our God in all holineſſe of conuerſation. Now followeth another branch of the Apoſtle his exhortation, vponupon the ſame ground of Chriſt his humilitie and obedience, and this is vntounto an humble and modeſt conuerſation towards our neighbour, towards our brethren, in theſe words, Doe all things without murmuring, &c. For as the example of Chriſt his humilitie and obedience ſhould ſtirre vsus vp vntounto all humble obedience vntounto our God, to walke before him feare and with trembling; ſo ought it likewiſe to perſwade vsus vntounto all humble and modeſt conuerſation toward our brethren, laying aſide all ſecret murmuring, and all contentious reaſonings, and with meekneſſe eueryevery one yeelding one vntounto another, and eueryevery one forbearing one another.
Doe all things without murmuring, &c.] Theſe words you ſee are a dehortation and diſſwaſion from things to be eſchewed, and by conſequent they are an exhortation vntounto things to bee embraced. Two things there are, you ſee, which the Apoſtle diſſwadeth, the one murmuring, the other reaſonings. By murmuring the Apoſtle (I take it) in this place doth not ſo much meane murmuring againſt God, as ſecret grudgings in our ſelues againſt our brethren, and priuie whiſperings, ſuch as cloſely runne from hand to hand, to defame or to diſgrace thoſe whom wee like not. By reaſonings are meant ſuch open diſcords and contentions as thoſe ſecret grudgings and priuie whiſperings doe for the moſt part breake out into. Both theſe faults the Apoſtle would hauehave auoided and eſchewed amongſt men one towards another, that neither there ſhould be ſecret grudgings and priuie whiſperings one againſt another, neither there ſhould be open quarrelling or contending one with another. Now it is further to be vnderſtood, that in this dehortation from theſe faults the Apoſtle implieth an exhortation to thoſe good vertues whereby theſe bad faults may be redreſſed, namely vntounto a modeſt conuerſation with our brethren, and a peaceable agreement with all men. When the Apoſtle therefore ſaith, Doe all things without murmuring, it is as if he had thus ſaid: Let there be no ſecret grudgings amongſt you one againſt another, nor any priuie whiſperings running cloſely from hand to hand, to defame or to diſgrace one another; but let eueryevery one amongſt you approue himſelfe vntounto another, in all modeſtie of conuerſation, modeſtly yeelding vntounto his ſuperiour, and equall, and willingly making himſelfe equall vntounto them of the loweſt degree. Againe, when he ſaith, Doe all things without reaſonings, it is as if hee had thus ſaid: Let there bee no open diſcords or contentions amongſt you, either through bearing out your ſelues one aboue another, or vponupon any occaſion what elſe ſoeuer; but follow peace and louelove with all men, and doe all things with patience and mildneſſe. This I take to bee the meaning of theſe words. Now before wee proceed vntounto the opening of the reſt that follow, let vsus ſee what vſe wee may make of this exhortation.
Doe all things without murmuring.] The firſt thing which the Apoſtle here diſſwadeth is murmuring. Now wee reade of two ſorts of murmurers in the holy Scriptures: the one of ſuch as murmur againſt the moſt high God, Lord of heauen and earth. So wee reade that the Iſraelites often murmured,Num. 21.5.11.5. ſometimes for want of water, ſometimes for want of bread, ſometimes for want of the cucumbers, and the pepons, and the leekes, and the onions, and the garleeke, and the fleſhpots of Egypt, and for want of ſuch things as cauſed their often murmurings, it is ſaid that they returned in their hearts into Egypt. And ſuch murmurers againſt God at this day are they who in this our time of want of bread, either breake out into ſuch impatient ſpeeches as theſe; What meanes the Lord to kill vsus with famine? what greater ſinners are wee than ſuch and ſuch that hauehave the world at will, and all things at their deſire? Would God hee would either mend theſe things, or make an end of vsus: who can endure ſuch a…ard time? better to die any way, than to die of famine, &c. they (I ſay) that either breake out into ſuch impatient ſpeeches, or through male-contentedneſſe ſeeke to raiſe vp ſeditions, and vprores, and rebellions in the common-wealth, ſo to procure a remedie by a worſe miſchiefe, are found to be murmurers againſt God, grudging at that which he doth, and ſeeking a way without him to redreſſe it. But what was the end of thoſe murmurers amongſt the children of Iſrael? Some of them were conſumed by fire from heauen, others were ſmitten with an exceeding great plague, others died being bitten and ſtung with fierie ſerpents; and of all of them this was true, that none of them came into the promiſed land. A fearfull end vponupon murmurers againſt God: ſome die one way, and others are ſlaine another way, eueryevery one hath a fearfull end, and neuer a one comes into the promiſed land, neuer a one enters into that heauenly reſt, where only is reſt and ioy for euermore. As therefore the Apoſtle exhorted the Corinthians, ſaying,1. Cor. 10.10 Murmur not as ſome of the children of Iſrael murmured, and were deſtroied of the deſtroier; ſo I ſay vntounto you, Take heede that none of you be found murmurers againſt God either for this his iudgement, whereby hee now doth moſt iuſtly viſit our ſinnes and our iniquities vponupon vsus, or for any thing elſe, leſt his wrath bee kindled againſt you, and there bee none to deliuer you. For all theſe things whereof wee hauehave ſpoke, came vntounto the children of Iſrael for enſamples, and were written to admoniſh vsus vponupon whom the ends of the world are come.
Another ſort of murmurers there are, which murmure againſt their brethren, grudging either at their wealth, or at the louelove and fauour, or at the credit and preferment wherein they go before them, and cloſely ſeeking their diſcredit, whiſpering amongſt their neighbours whatſoeuer euill they can deuiſe againſt them. So the Euangeliſts eueryevery where teſtifie that the Scribes and Phariſes murmured againſt Ieſus, and againſt his Diſciples, becauſe they ſaw that the people fell eueryevery where vntounto them, and followed them. So we read that the Grecians murmured againſt the Diſciples of Chriſt,Act. 6.1. pretending that their widowes were neglected in the daily miniſtring. And this principally is that murmuring which our Apoſtle in this place would hauehave abandoned, that wee ſhould not maligne one another, that we ſhould not hauehave any grudgings or heartburnings within our ſelues one againſt another, that we ſhould not ſecretly and cloſly ſeeke the diſcredit or diſgrace one of another. A fault whether more bad, or more common it is hard to ſay, and that euen amongſt neighbours, amongſt brethren. For what more ordinary then one neighbour for ſome cauſe or other to murmure againſt another? If hee be our ſuperiour in wealth, or in honour, or in credit, wee murmure againſt him as too great to dwell ſo neere vsus, and be hee neuer ſo kinde vntounto vsus yet ſtill we doe imagine that hee beares himſelfe too much vponupon his wealth, or vponupon his birth, or vponupon his place &c. and ouerlookes vsus. If hee be our equall, wee grudge that hee ſhould come forward as well as our ſelues, that he ſhould be as much honoured, that hee ſhould be as much loued, that he ſhould be as well cuſtomed as our ſelues. If he be our inferiour, wee diſdaine him, and that liuelihood which he hath wee wiſh vntounto our ſelues, and would be content that hee ſhould ſhift as he could. Thus amongſt all ſorts there is murmuring, and grudging, and repining; ſo that whereas all things ſhould bee done without murmuring, nothing is done without murmuring. Yea, and which is the vile malice of this diſeaſe, if happily ſometimes there be ſome iuſt cauſe, we ſpeake not of it, we do not friendly and neighbourly expoſtulate things one with another, but we make faire weather outwardly, when as yet both we foſter within our ſelues ill conceits and opinions one of another, and likewiſe whiſper one with another ſuch things as tend to the diſgrace one of another. Now ſee the roote whence this murmuring ſprings: ſurely it ſprings euen from an euill and a cankered minde within our ſelues which makes vsus that wee cannot brooke any of any ſort, but whatſoeuer their place be, ſuperiour, equall, or inferiour to vsus we mutter and we are impatient towards them, and whatſoeuer almoſt is done on ſaid we take occaſion to be offended thereat. And ſuch as is the roote whence it ſprings, ſuch is the fruit which it brings forth, both bad, and exceeding bad. For howſoeuer we do ſmother and ſuppreſſe it for a time, and carry it ſo cloſly that he whom we grudge at ſuſpect nothing by vsus; yet will it moſt commonly in the end burſt out like a flame, into brawles, and heates, and open contentions, and diſcords, and the more cloſely the fire hath beene couered, the more vehemently it will breake out. It behoueth vsus therefore carefully to looke vntounto it that we be not tainted with this fault, and if there be any ſuch root of bitterneſſe in any of vsus to weede it out. Let eueryevery man looke into his owne heart, and examine himſelfe how this may concerne him: and this with the Apoſtle I exhort that ye doe all things without murmuring. Be not ready to take offence at eueryevery ſmall fault one with another, foſter not within your ſelues any ill opinions, or conceits one of an other; whiſper not any thing amongſt your ſelues which may tend to the diſcredit, or diſgrace one of another; grudge not to performe any duty eueryevery man in his place one vntounto an other. But contrariwiſe let eueryevery man approue himſelfe in all modeſtie of conuerſation one vntounto another; let eueryevery man thinke well one of another; let eueryevery man yeeld one vntounto another; let eueryevery man beare one with another; and let all things be done with cheerefulneſſe and modeſtie. For this yee muſt know, that he that diſſwadeth murmuring amongſt neighbours and brethren, doth withall deſire that all cheerefulnes and louing kindneſſe be maintained amongſt them. HaueHave your conuerſation then one with an other with all cheerefulneſſe and brotherly kindneſſe, and doe all things that any way concerne your duties one vntounto an other without murmuring, and likewiſe without reaſoning: for ſo it followeth in the next place.
And reaſonings] This is the ſecond thing which the Apoſtle diſſwadeth, that wee ſhould fall to reaſonings about any thing that we doe. 1. That we ſhould fall vntounto open brawling or quarrelling, or contentions one with another. Wee read that when there was fallen a debate between the heardmen of Abrahams cattell, and the heardmen of Lots cattell, Abraham ſaid vntounto Lot, Gen. 13.7.8.Let there be no ſtrife, no brawling or falling out betweene mee and thee, neither betweene mine heardmen, and thine heardmen: for we be brethren. See how carefull Abraham was to ſtay all contention and brawels. He was Lots elder, and Vncle, and ſo his better in that reſpect, but he ſtandeth not vponupon that; neither doth he hearten his ſeruants, and ſet them on, as the manner of ſome is, but he goes vntounto Lot, and talkes with him of the matter, and that not hotly, but kindly and friendly, with great meekneſſe of louelove, and requeſts him that there may be no brawling or contention betweene their ſeruants, or betwixt themſelues; and to that purpoſe he both vſeth reaſons to perſwade thereunto, and yeeldeth of his right rather then there ſhould be any ſuch betwixt them. Whereby you ſee this holy Patriarches iudgement of them: rather then he would hauehave any brawles and contentions with his brother, he would reſigne that right vntounto him which hee might rightly hauehave chalenged vntounto himſelfe. Now what account the Apoſtle makes of brawling and contention, and diſcords of men one with another, ye may cleerely ſee by thoſe notable fruits of the fleſh wherewith he ſorteth this fault whereof wee now ſpeake,Gal. 5.20. as namely, with adulterie, fornication, idolatrie, witchcraft, hereſie, murther, drunkeneſſe, gluttony, and ſuch like. Ye ſee then what vice it is from whence the Apoſtle here diſſwadeth vsus, when he diſſwadeth vsus from reaſonings, and brawles, and contentions one with an other; euen from that which Abraham by his example hath taught vsus to redeeme with the loſſe of our owne right, and from that which the Apoſtle ſorteth amongſt the moſt vgly monſters which reigne amongſt men. And theſe brawlings, and contentions, and diſcords are the fruits which follow thoſe murmurings, and priuie grudgings whereof we ſpake before. For as wood and fewell is vntounto the fire, ſo are thoſe cloſe murmurings vntounto theſe open brawles and contentions, euen the very ground and matter whereout they do ſpring: and as the fire long couered and ſmothered is not alwaies kept vnderunder but at length burſteth out into a flame; ſo thoſe concealed hatreds howſoeuer for a time they lie boyling within the breaſt of him that foſtereth them, yet do they at length ſhew themſelues in their colours, euen breaking out into open ſtrifes and contentions. It ſtandeth vsus vponupon to ſtrangle both the mother, and the daughter, to auoide both the one, and the other, leaſt yeelding poſſeſſion in our hearts vntounto the one wee our ſelues be ouertaken and ſtrangled with the other. And to this end as the Apoſtle before exhorted vsus to doe all things without murmuring, ſo now to do all things without reaſonings and contentions one wi…h another. The Apoſtle thus writeth to the Corinthians, I feare leſt when I come among you I ſhall not finde you ſuch as I would, and leaſt there be among you ſtrife, enuying, wrath, 2 Cor. 12.20.contentions, backbitings, whiſperings, ſwellings, and diſcord. I doe not, neither can I charge you with any of theſe things. Only with the Apoſtle I exhort you that there be no debate, or quarrelling, or iarring, or contention, or ſtrife amongſt you. Let not eueryevery fooliſh and flying word, eueryevery toying and trifling matter breede brawles, or kindle the coles of diſſenſion amongſt you. It is the counſell of wiſe Salomon, Pro. 25.8.Goe not forth haſtily to ſtrife, leaſt thou know not what to do in the end therof, when thy neighbour hath put thee to ſhame; but debate thy matter with thy neighbour In which words he teacheth vsus quickly to cut off all occaſions of ſtrife and contention, and to vſe charitable conference one with an other for the taking vp of all ſuch things as may breede ſtrife and contention. Againe, in an other place ſaith the ſame Salomon: Pro. 17.14.the beginning of ſtrife is as one that openeth the waters; therefore ere the contention bee medled with leaue off. Where hee likeneth him that mooueth and beginneth ſtrife vntounto a man that by plucking vp a ſluce lets in the waters which before were ſhut vp, and ſo drownes whatſoeuer is in the way. But the thing which therein hee teacheth vsus is this, that we ſhould withſtand the beginnings, as of all euills in generall, ſo in particular, of ſtriefe and contention. Beware therefore I beſeech you that yee ſuffer not this canker to ſpread amongſt you. Brawling and debate, ſtriefe & contention becomes not them that hauehave giuen their names to Chriſt Ieſus. Peace and louelove, kindneſſe and gentleneſſe one towards another beſt beſeemeth you. Follow therefore after louelove, ſeeke peace, and enſue it. Bee kinde and courteous one vntounto an other; be gentle and louing one vntounto an other, and hauehave peace amongſt your ſelues, and ſo the God of peace ſhall be with you and bleſſe you.
That ye may be blameleſſe, and pure &c.] Now followeth the reaſon, as I take it, of both the branches of the Apoſtle his exhortation; namely why we ſhould both walke in holines of life before the Lord with feare and trembling, and why our conuerſation with our neigbours and brethen ſhould be without murmuring and reaſonings. The reaſon is twofold: the one in reſpect of the Philippians, that they might be blameleſſe, and pure &c. the other in reſpect of the Apoſtle himſelfe, that he might reioyce in the day of Chriſt &c. The ſumme of the firſt reaſon in reſpect of the Philippians, and conſequently in reſpect of vsus, is this; we ought to lead a life as the ſons of God in the middeſt of a froward people, therefore we ought to paſſe the time of our dwelling heare with feare and trembling, and to doe all things without murmuring and reaſoning. The reaſon ſeemeth to be drawne from the end why wee ſhould ſo walke, why wee ſhould ſoe doe. Why ſhould we ſo walk, why ſhould we ſo do? to what end? that we may be blameleſſe &c that is in briefe, that we may be as the ſonnes of God in the middeſt of a froward people. But the particulars whereby this is enlarged hauehave their ſeuerall vſes, and are very well worthy our ſerious conſideration.
That ye may be blameleſſe] we muſt walke thus, and doe thus that we may be blameleſſe that is, that we may not giuegive vntounto any any iuſt cauſe of complaining of vsus, or blaming vsus. And this is ſet downe for vsus as a marke to ſhoote at, whereat in our life we muſt leuel as neere as poſſible we can, euen to liue without blame and reproofe amongeſt men. Yea but is this poſſible? Could our Sauiour Chriſt himſelfe, or could his Apoſtles and Diſciples eſcape the reproofe and hatred of the Iewes? No, they could not: neither can we. For our Sauiour himſelfe, hath told vsus, that the world, i. the wicked men of the world ſhall hate vsus, aad ſpeake all manner of euill againſt vsus for his ſake, falſly.Ioh. 15.25. Yet therefore were they blameleſſe, becauſe the Iewes hated them without a cauſe, as our Sauiour ſaith of himſelfe,Luc. 1.6. becauſe there was no iuſt cauſe of their reproofe. And ſo it is ſaid of Zacharias and Elizabeth his wife, that they walked in all the commandements and ordinances of the Lord without reproofes. Without reproofe: how? in reſpect of God? no: but in reſpect of men they were without reproofe, inaſmuch as they gaue no iuſt cauſe of exception againſt them vntounto any man. And this is it whereunto we muſt bend our ſelues, and our ſtudies, euen ſo to liue as that we giuegive no iuſt occaſion of offence or complaint of vsus vntounto any man either by word, or by deede. Yea, but this alſo is impoſſible, ſo to liue as not to giuegive many times iuſt occaſions of offences, iuſt occaſions of reproofes. True it is: for who is he that liues ſo well, that giues not iuſt occaſions of reproofes? But what then? muſt we not therefore ſtudy ſo to liue as not to giuegive any iuſt occaſion of reproofe? Our Sauiour Chriſt telleth vsus that we muſt be perfect euen as our Father which is in heauen is perfect. A thing altogether impoſſible for vsus to be perfect in this life. Yet muſt we euen in this life ſtriue thereunto, that though we cannot come as farre as wee ſhould, yet we may endeauour to come as farre as we can; euen as our Apoſtle witneſſeth of himſelfe, where he ſaith,Phil. 3.….…. I forget that which is behinde, and endeauour to that which is before, and follow hard toward the marke &c. Where he plainely ſheweth that though he could not come vntounto perfection yet he laboured thereunto Right ſo, although we cannot be blameleſſe, nor happily without iuſt occaſion of blame and reproofe, yet muſt wee ſtudie and endeauour ſo to liue amongſt men as that neither by word not by deede wee giuegive them iuſt occaſion to complaine of vsus, or to blame vsus. But how farre a great many in theſe laſt and worſt daies are from this ſtudy and endeauour, he ſeeth little that ſeeth not. When the Apoſtle ſaith, doe all things without murmuring and reaſonings, that yee may be blameleſſe; he ſheweth plainely that thoſe that are tainted with thoſe faults of murmuring, and brawling, and contention, are not blameleſſe, but are iuſtly to be reproued, giuing iuſt occaſion thereof by their wranglings, and malecontented contentions. To go one ſteppe further, the profane ſwearer is he ſuch a ſtudent as now we ſpeake of, doth hee ſtudy to be without iuſt reproofe? Nay reproue him for his curſed ſwearing a thing moſt worthy reproofe, yet reprooue him, and great oddes but he will heape oath vponupon oath to let you know how little he eſteemes iuſt reproofe. I ſpeake that I know, hauing ſomtimes my ſelfe to my great grife heard it. And if we ſhould go farther, how few ſuch ſtudents ſhould wee finde as ſtudie to be blameleſſe? ye your ſelues do ſee it, and finde it in the ordinary courſe of life, and common experience. Well, let vsus know that not only Scholers ought to be ſuch ſtudents as now we ſpeake of, but all generally of what ſort or ſtate ſoeuer they be ought to ſtudy ſo to lead their liues as that they may want iuſt reproofe amongſt their brethren. And if we ought, then let vsus be ſuch ſtudents, and let eueryevery of vsus ſet ſuch a watch before our lips that we may not offend with our tong, and ſo order our ſteps that we giuegive no iuſt occaſion of exception againſt vsus, that ſo we may come as neere vntounto this of our Apoſtle as we can to be blameleſſe.
The next clauſe is, that we may be pure. We muſt walke before God with feare and trembling, and we muſt do all things with our neighbour without murmuring and grudging, that we may be pure, that is, that in our ſpirits there may be found no guile, but that in ſingleneſſe of heart wee may ſpeake and doe whatſoeuer we ſpeake or doe. And this is ſet downe as an other marke for vsus to ſhoote at, whereat likewiſe wee muſt leuell ſo neere as we can in the whole courſe of our life, euen to be pure and cleane from all fraude & guile both in our words and deedes. And if we hit this marke wee ſhall not miſſe of the other, if we be pure we ſhall be blameleſſe, if whatſoeuer we ſpeake or doe proceede from the ſingleneſſe of a ſincere heart we ſhall auoide all luſt reproofe for whatſoeuer wee ſay or do. That therefore we may be blameleſſe we ought to ſtudy to be pure from all contagion of ſinne. Yea but the ſtars are vncleane in his ſight: how much more man, a worme, euen the ſonne of man which is but a worme: and he hath laid folly vponupon his Angels, how much more vponupon vsus that dwell in houſes of clay, whoſe foundation is in the duſt, which ſhall be deſtroyed before the moth? True it is, none can ſay I hauehave made mine heart cleane, I am cleane from my ſinne, but if God ſhould diſpute with vsus wee could not anſwere him one thing of a thouſand. Yet ought wee to endeauour to be pure euen from all contagion of ſinne, and to keepe our ſelues vnſpotted of the world. And if ſo, then ought we to be ſimple, and ſincere, and plaine dealing in all our words and workes,Mat. 10.16. which the Apoſtle eſpecially here intendeth. Be ye wiſe, ſaith our Sauiour, as Serpents, and innocent as Doues. Where the ſame word is vſed that here is vſed. And albeit that be ſpoken in particular there vntounto the Apoſtles, yet the vſe is generall that all ſhould be innocent as Doues, all ſhould leade a life pure from all fraud and guile. So of that which in particular the Apoſtle ſpeaketh vntounto ſeruants,Eph. 6.5. Seruants be obedient vntounto them that are your Maſters, according to the fleſh, with feare and trembling in ſingleneſſe of your hearts as vntounto Chriſt: Of this I ſay we ought to make this generall vſe, that wee ought to ſpeake and doe all things in ſingleneſſe of our hearts as vntounto Chriſt. For as Iames ſaith,Iam. 1.8. the double minded man is vnconſtant in all his waies. He that hath a heart and a heart, he that can diſſemble with his lips, and flatter with his tongue, there is no truſt to be giuen vntounto him. Our ſpeach ought to be ſimple, yea, and nay, and we our ſelues ought to be ſimple, and pure in heart, that both in word and in worke wee may be found ſincere, and intire. A point not vnworthy your meditation, but moſt needfull to be practiſed. For this yee muſt know that the more fraud and guile ye vſe be it in word, or bee it in worke, the farther ye are from God, and the neerer ye are vntounto the Prince of this world. Be not afraide of being too pure, and too too preciſe. When ye hauehave ſtudied this point as much as ye can yet ye ſhall ſtill be impure enough, and too far ſhort of that puritie which ſhould be in you. Study to be as in word, ſo in deede, and pure in both. Let there be no deceitfulneſſe in any of you, either in the workes of your hands, or in the words of your lips. Yee are purified, and purged, and waſhed by the bloud of that immaculate lambe Chriſt Ieſus, which he ſhed for the remiſſion of your ſinnes. Defile not your ſelues againe with the filthineſſe of the world. Be yee pure, that yee may be blameleſſe; be yee blameleſſe, and pure, that yee may be as the ſonnes of God, without rebuke in the middeſt of a naughtie and crooked nation: which are the words next following to be handled.