Lectures Upon Philippians, Lectures · Chapter 2 · Lecture 26
LECTƲRE XXVI.
PHILIP. 2.
Verſe 3. That nothing be done through contention or vaine-glory, but that in meckneſſe of minde eueryevery man eſteeme other better than himſelfe.
4. Looke not eueryevery man on his owne things, but eueryevery man alſo on the things of other men.
IT remaineth now, that wee ſpeake of thoſe vnchriſtian vices which the Apoſtle diſſwadeth, as the very bane of that louelove, concord, and vnanimitie, which before hee had perſwaded, in theſe words, That nothing bee done through contention, &c.
That nothing be done, &c.] In theſe words then the Apoſtle amplifieth his exhortation, firſt, by two euils which he diſſwadeth, as the very bane of that louelove, concord, and vnanimitie, which before hee had perſwaded, namely contention and vaine-glory, That nothing, &c. 2. By the contrary vertue vntounto them, which hee perſwadeth as the very foſter-mother of that louelove, concord, and vnanimitie, which before hee had perſwaded, namely humilitie, but in meekeneſſe of minde: amplified alſo by the definition thereof, which is, that it is a vertue whereby one man eſteemeth another better than himſelfe. So that here is both a dehortation, and an exhortation. A dehortation from contention and vaine glory, That nothing be done, &c. An exhortation vntounto humilitie and meekneſſe of minde, but in meckneſſe of minde &c. So alſo in the next verſe is firſt an euill diſſwaded; ſecondly, the contrary vertue perſwaded: a dehortation, and an exhortation. A dehortation from ſelfe-ſeeking of our owne things, which alſo is an enemie vntounto that louelove, concord, and vnanimitie, which before he had perſwaded, in theſe words, Looke not, &c. An exhortation vntounto a regard of other mens things, a meanes of preſeruing that louelove, concord, and vnnimitie, which before he had perſwaded, in theſe words, be… eueryevery man alſo on, &c. So that here are three breeders and cauſes of diſcord and diſſenſion diſſwaded, viz. contention, vaine-glory, and ſelfe-ſeeking of our owne things; and two preſeruers of louelove and concord perſwaded, viz. humilitie and due regard of others: the one diſſwaded, and the other perſwaded, that louelove, concord, and vnanimitie may be maintained. This of the order and meaning of the words in generall
Now for the more particular opening of the meaning or them, the words yee ſee in themſelues are vnperfect, and doe thus depend vponupon the former: Fulfill my ioy, that yee bee like minded, hauing the ſame louelove, being of one accord, and of one iudgement. Why? That nothing be done through contention and vaine-glory. As if he ſhould hauehave ſaid, If there be among you contention and vaine-glory, it is not poſſible that yee ſhould be like minded, hauing the ſame louelove, being of one accord &c. For theſe are the very fire-brands of diſcords and diſſenſion, and the very bane of concord and louelove. So then ſhall yee be like minded, to louelove the ſame things, to agree on the ſame things, to be of one iudgement touching the truth, if yee mortifie, if yee kill and crucifie theſe earthly and vile affections of contention and vaine-glory, That nothing bee done amongst you …gh contention and vaine-glory, but that in mockneſſe, &c. … by contention the Apoſtle meaneth a delight to differ … men in iudgement, and in eueryevery other thing; and … glory he meaneth a tickling deſire to get glory by … ſingularitie in things. So that when the Apo… … …ue nothing done through contention, his meaning is, that he would hauehave none of them to take a delight in …iſſenting from other men, but when they thinke the truth …o be like minded vntounto them. And when he would hauehave no…hing done through vaine-glory, his meaning is, that hee would hauehave none of them to be tickled with ſuch a deſire of glory, as to ſingle out himſelfe in iudgement from the reſt, …nd to diſdaine to thinke as the reſt doe, thinke they neuer ſo well. The reſt that followeth is more eaſie to be vnderſtood, …nd may further be opened as we come to the ſeuerall points. Now let vsus ſee what obſeruations wee may gather hence for our further vſe and inſtruction.
The firſt thing which here I note, is, that the Apoſtle would hauehave nothing done among the Philippians through contention, he would hauehave none of them to take delight in …iſſenting from other men in iudgement, or in any other thing, he would hauehave none of them to be contentious perſons, …uch as cannot abide to agree with others, though they bee in the right, ſuch as are neuer well but when they are in oppoſition, in contradiction. Whence I obſerue, that amongſt Chriſtians called to the knowledge of God by the Goſpell of Chriſt, all contention ſhould be abandoned, nothing ſhould be done amongſt them through contention, they ſhould take no pleaſure in diſſenting from other men, either in iudgement, or in any other thing. This our Apoſtle plainly ſheweth, where he ſaith, firſt, that contentions are a worke of the fleſh; and then, that they that are Chriſts, Gal. 5.20.24.hauehave crucified the fleſh, with the affections, and the luſts. Lay then theſe together thus: They that are Chriſts, hauehave crucified the fleſh, with the affections and the luſts, ſo that they doe not ſerue ſinne in the luſts thereof. But contentions are an affection and luſt of the fleſh, reckoned vp with adulterie, fornication, idolatrie, witchcraft, hereſies, murders, drunkenneſſe, gluttonie, and ſuch like. What then muſt needs follow, but that they that belong vntounto Chriſt, muſt abandon all contentions, muſt doe nothing vponupon a humour to thwart and to croſſe, vponupon a delight to diſſent and to differ. And the reaſon hereof is very plaine: for when men once grow to that, that they take a delight and pleaſure in croſſing and thwarting other men, and in oppoſing themſelues vntounto whatſoeuer they ſay, be the thing neuer ſo cleere, neuer ſo true, how can they as becommeth Chriſtian be of one accord with others? Nay how can it bee, but that ſuch oppoſition and contradiction ſhould breed great diſcord and diſſenſion?Pro. 26.21. It is one of Salomons Prouerbs, As the cole maketh burning coles, and wood a fire, ſo the contentions man i… apt to kindle ſtrife. Whence it is cleere, that contention is as fit to ſtirre vp ſtrife, as cole and wood to make a fire. Looke into the Church: The ſchiſmes and hereſies, the broiles and ſtirres, wherewith the Church at all times is troubled, whence are they? Are they not commonly from men of contentious humours, which take a pleaſure in diſſenting from the reſt of the Church, and in maintaining new and quaint opinions by the ſharpneſſe of their wits? Arrius, Neſtorius, Macedoni… and many other the like, by whoſe hereſies the Church hath heretofore beene troubled, were they not ſuch men? And what are they that endanger the peace of the Church in our day? Are they not ſuch men? Againe, looke into the Common-wealth: The diuiſions and diſcords, the tumults and brabbles, wherewith all ſocieties and bodies are troubled▪ whence are they? Are they not commonly from contentious men, which louelove to ſay and doe otherwiſe than the reſt? Experience hath ſo tried it, that it will not be denied. So that ye ſee there is great reaſon of abandoning al contentions among Chriſtians, that nothing be done through contention amongſt them.
What then? May nothing be done through contention? If 400. falſe Prophets counſell Ahab to goe to warre,2 Chro. 18. may not Michaiah ſet himſelfe againſt them all, and tell Ahab, that if he goe,Ier. 15.10. he ſhall fall there? May not Ieremie contend and ſtriue euen with the whole earth, as himſelfe witneſſeth that he did? Indeed if Michaiah or Ieremie doe ſo, they ſhall bee counted contentious men for their paines, inſomuch that Ieremie ſhall crie out, and ſay, Woe is mee, my mother, that thou haſt borne me a contentious man, and a man that ſtriueth with the whole earth; for ſo he was accounted. And ſo our whole Church, for diſſenting from the Romiſh Church, wee are counted ſchiſmaticall, hereticall, contentious men. But ye muſt know that there is a great difference betwixt foreign and foreign, betwixt a due examination and a peruerſe oppoſition, betwixt diſſenting …rom others, and a delight to diſſent from others, betwixt diſ…enting from others to maintaine a truth, and a diſſenting …rom others only to contradict, whether the thing bee true or …alſe. Wee may not (as our Apoſtle here ſaith) doe any thing …hrough contention, but wee may and muſt duly examine …hings that are called into queſtion. Wee may not take a de…ight in diſſenting from others, but wee may diſſent from …thers: wee may not diſſent from others only to contradict, …hether the thing be true or falſe, but wee may and muſt diſ…ent from others to ſtand for the truth. Let it be proued then …hat Michaiah diſſented from the 400. falſe Prophets onelyonly …pon a humour to contradict them, or that Ieremie ſtroue …ith the whole earth, vponupon a delight to ſet himſelfe againſt all men, and then let it be ſaid that they were contentious men …ndeed. And let it be proued, that wee generally in diſſenting …rom the Romiſh Church, doe it vponupon a delight and pleaſure …hat wee take to make a peruerſe oppoſition, and then let it be …aid that wee are contentious men indeed. Otherwiſe in vaine …s it ſaid, that either thoſe Prophets did, or that wee in the ge…erall, or in the particular, doe any thing in theſe matters …hrough contention.
To know then whether any thing be done through con…ention, theſe two rules are neceſſary: 1. Is it done vponupon a …umour and delight to contradict, whether it bee true or …alſe? Then is it done through contention. 2. When the …ruth is manifeſted, is the oppoſition ſtill maintained? Then …s it done through contention. Otherwiſe if wee diſſent from others at the firſt, and afterwards when the truth is manife…ted, yeeld vntounto the truth, as often it falleth out, when there …s diſſenting through ignorance; or if wee diſſent from others …n the things wherein they diſſent from the cleere truth, onelyonly for the truths ſake, wherein wee deſire that they would agree with vsus, that which wee doe can no way be ſaid to hee done …hrough contention: for thus wee may doe many things, but nothing may be done through contention.
Now I wiſh wee were all of vsus as farre from being contentious, as wee are eueryevery one of vsus loth to be called contentions, and that both Church and Common-weale were as free from the thing, as the name is odious in both. EueryEvery man more ready than other to poſt the name off from himſelfe, and none ſo ready to abiure that hee takes any delight in diſſenting from other men, as he that is moſt contentious of al… None will be contentious, and yet both Church and Common-weale groane vnderunder the burden of contentious men. I… our Church what Cockatrice egges be now a hatching? what out-worne errors of Pelagianiſme be now a broaching? Libertie of will, vniuerſalitie of grace, ſaluation of all men, and other like damnable errours muſt now be ſet on foot againe, though the whole Church bee ſet on fire therewith. And by whom, but by contentious men, which cannot abide to agree with the Church in the receiued truth, but in a conceit of themſelues, and pride of their owne wits, muſt run out from the reſt, and hauehave a conceit beyond the reſt? In the Common-weale likewiſe, what ſiding and factioning, what garboiles and diuiſions in eueryevery Company and Societie, in eueryevery Incorporation and Body? And by whom, but by contentious men, which becauſe they will bee aboue alſo then, wi… not agree with any others? The truth is, that whereas nothing ſhould be done through contention, nothing almoſt is done, but through contention. And yet eueryevery man will waſh hi… hands of contention. But it is but as Pilate waſhed his hands of the innocent bloud, when as his fingers dropped with the bloud of that iuſt one. And as well might Arrius, Neſtor… Macedonius, and other like Arch-heretikes waſh their hands as many in our day can waſh their hands of contention. Well, wee ſee the Apoſtle would hauehave vsus to doe nothing through contention. Let vsus hearken vntounto the Apoſtle, and let vsus take heed of taking a delight in diſſenting from others, and being alwayes ad oppoſitum.
Another fault likewiſe it ſeemeth there was amongſt the Philippians, which the Apoſtle would hauehave repreſſed, and that was vaine-glory▪ a vaine affectation of glory, which is, when vaine men to get themſelues glory ſingle themſelues in ſome vanitie from the reſt. Now the Apoſtle would hauehave nothing done amongſt them thorow vaine-glory, he would hauehave none …f them ſo tickled with a vaine deſire of glory, as to diſdaine …o be like vntounto others, or to affect ſingularitie in iudgement, …r any other thing from the reſt. Whence I obſerue, that as …ontention, ſo vaine-glory ſhould bee abandoned amongſt Chriſtians, nothing ſhould bee done amongſt them through …ine-glory, they ſhould not in the vanitie of their hearts ſin…e themſelues in any thing from the reſt, ſo to get glory amongſt men aboue the reſt, neglecting the glory that com…eth of God alone. Herevnto alſo maketh that exhortation …t the Apoſtle, where he ſaith,Gal. 5.26. Let vsus not be deſirous of vaine-…lory, prouoking one another, enuying one another. In which place …rſt we hauehave a very plaine prohibition of vaine-glory, let vsus …ot be deſirous of vaine-glory. It is a fault which haunteth euen …ery good men, but (ſaith the Apoſtle) let vsus not be deſirous of …aine-glory: and then the rather to diſſwade vsus from all deſire …f vaine-glory, hee ſetteth downe two ſuch fruits thereof, as …ewes it to be a bitter grape: the one, prouoking of one another, …or that men deſirous of vaine-glory are wont to prouoke …thers to emulations and ſtrife, that by diſſenting from them …hey may get ſome glory vntounto themſelues: and the other, en…uing of one another, for that men deſirous of vaine-glory are …ont to enuie and ſpite others that ſeeme any way to ſtand in …heir light, and to be as good as they themſelues are.
So that hence alſo the reaſon why wee are to doe nothing …rough vaine-glory is very plaine; for when men once grow … that to be deſirous of vaine-glory, it is not poſſible that they …ould as becommeth Chriſtians bee of one accord with o…ers. For then forſooth wee may not be as others either in …dgment, or in any thing elſe; nay then we diſdeine others, …ay then our thoughts are running on ſuch things as wherein …e may be ſingular aboue others. Then if we be men of the Church, as we are called, we muſt either hauehave new opinions …y our ſelues, or ſome new interpretation by our ſelues, or …me new kinde of defence of ſome thing by our ſelues. And … we be other men, yet ſome thing or other there muſt be ſin…ular in vsus: wherevpon ſome hauehave called vaine-glory the ve… mother of hereſies and diſſenſions whereby both Church and Common-weales hauehave beene ruined. So that yee ſee there is great reaſon of this caution amongſt Chriſtians, that nothing be done through vaine-glory.
Where briefly note this withall, that it is vaine-glory that we are not to affect: for this glory we may all affect, that men may ſpeake well of vsus, and glorifie God on our behalfe, euer as our Apoſtle profeſſeth that he did, where he ſaith, We giuegive no occaſion of offence in any thing, that our miniſterie ſhould not be reprehended; whereby he meaneth that to the vtmoſt of his power he endeuoured that his miniſterie might be magnified; and this glory alſo we may affect ſo to doe that which we doe as that we may hauehave praiſe with God. But we are to doe nothing through vaine-glory, that by ſingling our ſelues from others we may get praiſe amongſt men.
And yet how many things are done through vaine-glory by many of vsus? Our firſt parents were not more ready at Satans ſuggeſtion to eat of the forbidden fruit through a vaine deſire of glory to be like vntounto God, then wee their poſteritie and children after their owne image are ready through the like deſire to doe many things that we ſhould not doe. What is it that makes vsus goe to Bellarmine, and ſetting a freſh verniſh vponupon his reaſons to ſet abroch in the Church new and ſtrange opinions? What is it that makes vsus plead the Popes cauſe more then we neede, and more then is either for the quiet of the Church, or hath ſound warrant by the word? What is it that makes vsus diſdaine to walke in the old and beaten way, … to ſeeke out new waies to walke in? If it be not through contention, is it not through vaine-glory, that we may get vsus a name? I point onelyonly at ſome things, which I had rather you ſhould conceiue with your ſelues, then I ſpeake of them. It i… vtterly a fault amongſt vsus, that many things are done through contention, many things through vaine-glory, and good it were that the meanes how this might be remedied were diligently to be thought vponupon.
Now the meanes how this might be remedied are preſcribed in the next words by our Apoſtle: let eueryevery man put on meekneſſe of minde, and in meeknes of minde let eueryevery man eſteeme other better then himſelfe, and then nothing ſhall bee done through contention or vaine-glory, but that &c. Where …irſt yee ſee that humilitie and meeknes of minde is oppoſed …nto contention and vaine-glory as a preſeruatiue againſt …hem, and preſeruer of that vnitie and concord whereof they …re the bane. Secondly, yee ſee how it is defined, to be a ver…ue whereby eueryevery man, not onelyonly men of meaner place and …ate, but whereby eueryevery man of what ſtate or place ſoeuer he …e, eſteemeth other better then himſelfe. Whence I obſerue ſoueraigne preſeruatiue againſt contentiouſnes and vaine-…lory, and ſo an onelyonly foſter-mother of louelove, concord, and …animitie, and that is humilitie and meeknes of minde, to …teeme eueryevery man better then our ſelues. If we our ſelues would …e free from theſe cankred affections of contentiouſnes and …ine-glory; if we would hauehave nothing to be done amongſt vsus …ther in Church or in Common-weale through contention …nd vaine-glory; if we would hauehave vnitie, louelove, and concord …aintained amongſt vsus, then muſt wee eueryevery man of vsus put …n meeknes of minde, and in meeknes of minde eueryevery man of vsus …ust eſteeme other better then himſelfe, be our ſtate and place …igher or lower, better or meaner, we muſt eueryevery man be low … our owne eyes, eueryevery man willingly yeeld vntounto another, …nd eueryevery man thinke meanlier of himſelfe then of other. …erevpon our Apoſtle being to exhort the Epheſians to keepe …e vnitie of the ſpirit in the bond of peace, begins his exhortation …us: I therefore being priſoner in the Lord, Eph. 4.2.pray you that yee …alke worthy of that vocation wherevnto yee are called with all …mblenes of minde, and meeknes &c. thereby implying that …mblenes and meeknes of minde is one of the beſt preſer…ers of the vnitie of the ſpirit in the bond of peace, and ſo conſe…uently one of the beſt preſeruatiues againſt contentiouſneſſe …d vaine glorie. Which yet will euidently appeare, if a little …e compare the contentious, and the vaine-glorious man …th the meeke and humble-minded man. The contentious …an takes a delight in oppoſing himſelfe againſt all, the hum…e man doth not willingly oppoſe himſelfe vntounto any; the …ntentious man will not yeeld, the humble man willingly …eldeth; the contentious man ſtandeth ſtiffely in what hee …aintaineth be it true or falſe, the humble man eaſily relenteth from the falſe, and gladly ſubmitteth himſelfe vntounto the truth; the contentious man is in his element when he is ſtirring vp ſtrife, the humble man grieueth much to ſtriue, if then we were humble men, nothing would be done through contention amongſt vsus. Againe, vaine-glorious men thinke better of themſelues then of others; the humble man eſteemeth other better then himſelfe; the vaine-glorious man is puft vp with a conceit of his owne excellentnes, and diſdeineth others, the humble man is lowly in his owne eyes, and reuerenceth others; the vaine-glorious man muſt bee ſingular for ſome thing aboue others, the humble man is gladly of one accord, and of one iudgment with others; the vaine-glorious man thinketh eueryevery great place too meane for him, the humble man thinketh himſelfe too meane for eueryevery place. If then we were humble men, nothing would be done through vaine-glory amongſt vsus. Againe, the humble man gladly aſſenteth, willingly liketh, meekly ſubmitteth himſelfe vntounto eueryevery thing that is good: if then we were humble men, we ſhould eaſily be knit together in one minde, and in one iudgement. Indeede if we were hamble men, it muſt needs be that we ſhould be like minded, hauing the ſame louelove, being of one accord, and of one iudgement, it could not be that any thing ſhould be done through contention, or vaine-glory amongſt vsus.
An excellent vertue then, an excellent grace of God is this humilitie and meekneſſe of minde: but as rare as it is excellent. For who is he that in meeknes of minde eſteemeth other better then himſelfe? Very common it is with vsus in the vanitie of our minde to eſteeme of our ſelues better then of others, to thinke of our ſelues as the proud Phariſie did in the Goſpell of himſelfe, and of others as he did of the Publican; to thinke our owne penny the beſt ſiluer, to value our owne gifts at the greateſt worth, to make our ſelues equall vntounto the beſt, and in taking honor to preuent one another. But very rare it is to thinke of others better then of our ſelues, to make our ſelues equall to them of the lower ſort, in giuing honor one to goe before another, in rating of gifts to ſet our owne as the loweſt rate. Nay we can ſay that this is no world for humbleneſſe and meeknes of minde, we muſt now either thinke well of our ſelues, or elſe none will thinke well of vsus, we muſt now thruſt out our ſelues before others, or elſe we ſhall be left behind all others; we muſt now either exalt our ſelues in ſome conceit of our ſelues, or elſe we ſhall be ſo humbled, that we ſhall be nought ſet by. And it is ſo indeed. But the leſſe that this vertue is practiſed, the more it is to be vrged; and the leſſe fauour it findeth amongſt the ſonnes of men, the more it ſauoureth of ſuch grace as becomes the ſonnes of God. Yea but we can obiect againſt it, and ſay, what if we know that we are better then others, more learned then others, more wiſe then others &c, are we then in meeknes of minde to eſteeme others better then our ſelues? Wherevnto I anſwer, vnderſtanding this to be ſpoken as it is to the Church, that if we know ſome things in our ſelues, whereby we are better then others of our brethren, yet withall we muſt know that this grace is not giuen vsus to lift vp our ſelues aboue them; but for our ſelues in comparing our ſelues with others, we are to looke vponupon our owne wants and imperfections, and thereby to be humbled in our ſelues; and for others, we are to couer their wants with charitie, and to looke vponupon the good things in them, and ſo to preferre them before our ſelues. Or we may ſay, that in modeſtie we are to yeeld in many things of our owne right, ſo that tho Dauid knew himſelfe to be better then Saul, yet in modeſtie and in meekneſſe of minde hee may eſteeme Saul better then himſelfe. Whatſoeuer be obiected againſt this rare grace of humilitie, yet thus we muſt cut off contention and vaine-glory, or elſe vnitie and louelove ſhall neuer be preſerued amongſt vsus.
Here then we ſee why it is that we are not like minded one towards another, hauing the ſame louelove, being of one accord, and of one iudgement: why it is that many things are done amongſt vsus through contention and vaine-glory; and it is becauſe there is not in vsus that meeknes of minde to eſteeme others better then our ſelues. In the words therefore of the Apoſtle, I beſeech you as the elect of God, holy and beloued, Col. 3.12.put on tender mercy, kindneſſe, humbleneſſe of minde, meeknes, long ſuffering in giuing honor goe one before another; be not high minded, but make your ſelues equall to them of the lower ſort; decke your ſelues inwardly with lowlineſſe of minde: for God reſiſteth the proud, and giueth grace to the humble; and he that humbleth himſelfe ſhall be exalted. Let nothing be done through contention, or vaine-glory, but in meeknes of minde let eueryevery man eſteeme other &c.
Looke not &c.] Here is a dehortation from ſelfe-ſeeking of our owne things, which is a third enemie vntounto that louelove, concord, and vnanimitie which before he perſwaded; as it is alſo to humilitie, and an exhortation vntounto that vertue which is both a preſeruatiue againſt this euill, and a preſeruer of that louelove, concord, and vnanimitie which before he perſwaded, and alſo of humilitie. Whence briefly I obſerue two meanes whereby to come to humilitie, and to preſerue louelove, concord, and vnanimitie: the one is not to looke on our owne things; the other, to looke on the things of other men. For if we looke eueryevery man on his owne things, as for example, eueryevery man on his owne graces, on his owne wit, on his owne learning, on his owne iudgment, or eueryevery man on his owne commoditie &c, and neglect or contemne the things of other men, what elſe will follow of this ſelfe-louelove but vaine-glory? and what will follow of it but contention? What was the cauſe of the Phariſies pride, and diſdeine of the poore Publican?Luc. 18.11. He lookt vponupon his owne faſtings, and Sabbath keepings, and tithe-payings, and ſuch like things; he lookt not on the Publicans confeſſion, contrition, and humble praier. We may looke on our owne things, on our owne graces, to glorifie God by them and for them, not to glory in them, and on our owne commodities, in a Chriſtian ſort to ſeeke them and to vſe them; but we may not onelyonly looke on our owne things, but alſo on the things of other men; not to be buſie in their matters, but on their graces to reuerence them, and on their commodities to regard them. Thus ſhall wee be humbled in our owne eyes, and thus louelove and concord ſhall be eaſily preſerued.