Lectures Upon Philippians, Lectures · Chapter 4 · Lecture 87
LECTVRE LXXXVII.
PHILIP. 4.
Verſe 9. And the God of peace ſhall be with you.
10. Now I reioyce alſo in the Lord greatly, that now at the laſt ye are reuiued againe to care, &c.
THE latter reaſon which the Apoſtle vſeth to enforce his exhortation, remaineth now to be ſpoken of, which is a promiſe, that the God of peace ſhall be with them, if they will thinke on theſe things, and do them. The thing then that vponupon hearkening vntounto his exhortation is promiſed, is, the preſence of the onelyonly wiſe and euerliuing God, ſometimes called the God of glorie, in whom onelyonly is the fulneſſe of glorie, and vntounto whom all glorie is due; ſometimes the God of louelove, in whom onelyonly is true and perfect louelove, and who alone is for himſelfe to be loued; ſometimes the God of comfort and conſolation, in whom, and by whom alone we hauehave true comfort vntounto our ſoules; ſometimes our peace, which of Iewes and Gentiles hath made one bodie, and broken downe the partition wall which was betweene vsus and them; ſometimes the King of peace, vnderunder the couert of whoſe wings we liue in peace; and ſometimes the God of peace, as both here, and often elſewhere. Now he is called the God of peace, both becauſe of our reconciliation which he hath wrought by Ieſus Chriſt: for ſo it is ſaid,2. Cor. 5.18. that he hath reconciled vsus vntounto himſelfe by Ieſus Chriſt: and becauſe of that peace of conſcience which he communicateth vntounto vsus through our reconciliation with him by Ieſus Chriſt:Rom. 5.1. for ſo it is ſaid, that being iuſtified by faith, we hauehave peace towards God through our Lord Ieſus Chriſt: and likewiſe becauſe of that outward peace which he giueth vsus in the world, ſo farre forth as is for his glorie, and our good. When then the Apoſtle ſaith, that the God of peace ſhall be with them, the fruit of Gods preſence with them is thereby ſignified, in that he is called the God of peace. For hereupon thus I vnderſtand this promiſe, that if they thinke on, and do theſe things which he hath commended vntounto them, then the God of peace ſhall be with them to reconcile them vntounto himſelfe, to giuegive them peace of conſcience through their reconciliation with him, and to bleſſe them with outward peace in the world, ſo farre forth as ſhall be for his glorie, and their good, ſo that the fruit of their innocencie and pietie ſhall be peace, inward and outward, with God, in their ſoules, and in the world.
Where firſt, in that the Apoſtle, the rather to enforce his exhortation, annexeth this mercifull promiſe, that in ſo doing, the God of peace ſhall be with them, I obſerue the great merciemercy of our God toward vsus, who to winne vsus to the performance of ſuch Chriſtian dueties as we owe vntounto him and to our brethren, doth both in his owne perſon, and in his Miniſters, draw vsus thereunto, by moſt ſweete and louing promiſes. If we looke into the worke of our creation at the beginning, we ſhall finde that we were created, formed,Eſay 43.7. and made for the glorie of God, that we might glorifie him by doing his will, and walking in his wayes. If we looke into the worke of our recreation by Ieſus Chriſt, we ſhall find that we are treated in Chriſt Ieſus vntounto good workes, Epheſ. 2.10.which God hath ordained that we ſhould walke in them. If we looke into the written Law of God, we ſhall finde, that whatſoeuer things are true &c. we ought to thinke on them, and to do them. So that by the law of our creation, by the law of our recreation, by the holie law of God we are to do whatſoeuer Chriſtian dutie may iuſtly be required of vsus by God, or man; and when we hauehave done all that we can in any of theſe things, we hauehave done no more but that which was our duety to do,Luke 17.10. euen that which, as we are Gods workemanſhip, we are bound to do. And yet ſuch is the merciemercy of our God, as that to bring vsus vntounto ſuch Chriſtian duties as we are bound to performe, he makes many large and great promiſes, both by himſelfe, and by his Miniſters. In Deuteronomy, Deut. 28.1. to 15.If thou ſhalt obey (ſaith the Lord by Moſes) the voyce of the Lord thy God, and obſerue and do all his commandements which I command thee this day, then the Lord thy God will ſet thee on high aboue all the nations of the earth, and all theſe bleſſings ſhall come on thee, and ouertake thee, &c. To hearken vntounto the voyce of their God, and to obey his will, were things whereunto they were bound, and which they were, vponupon their allegeance, to do. Yet behold by how many and great promiſes of bleſſings he inuiteth them thereunto.Rom. 2.7. In our Apoſtle likewiſe, To them that by continuance in well doing ſeeke glorie, and honour, and immortalitie, God ſhall reward eternall life. To continue in well doing, is a duty whereunto we are bound.Galat. 3.10. For ſo it is written, Curſed is euerie one that continueth not in all things which are written in the Booke of the Law to do them: Yet behold, to prouoke vsus hereunto, a promiſe of eternall life. Quite otherwiſe then it is with vsus: for which of vsus, to draw our ſeruants to the performance of ſuch duties as by their places they are to do, allure them by promiſes? Nay, we require of them that which is their dutie to do, and looke for it at their hands. But promiſes, they are for children. But as in other things, ſo is it in this, God is not as man. He hath giuen vsus a Law to keepe, and preſcribed vsus duetie, to obſerue, which we his ſeruants are to keepe and obſerue, and the performance whereof he may abſolutely require of vsus. Yet doth he not ſo, but by many promiſes of great rewards he prouoketh vsus vntounto whatſoeuer he requireth of vsus, as might be proued by infinite teſtimonies out of the holy Scriptures.
This ſhould ſerue to ſtirre vp our dull mindes, and to make vsus follow hard toward whatſoeuer holy duties, towards God, or towards man, are required of vsus. That we muſt be allured by promiſes, argues our dull mindes and vnwilling to the things that are good, vnleſſe we be euen drawne vntounto them by promiſe of reward. But in that we are allured by promiſes, let this ſtirre vsus vp to follow after ſuch holy duties as hauehave ſuch promiſes of reward from the Lord. If the world do promiſe honour, there needes not any to ſpurre the ambitious forward: ſo is it with the ſenſuall man, if the fleſh do promiſe pleaſures; and ſo is it with the couetous, if the blowing of any winde do promiſe riches; they make haſte, and poſte apace after theſe things, and ſtriue who ſhould be the foremoſt. Shall the promiſes of the world, of the fleſh, or of any like thing ſo ſtirre vp the ambitious, ſenſuall, and couetous worldlings to runne after their vanities; and ſhall not the promiſes of the Lord ſtirre vp his children to follow after ſuch things as hauehave ſuch promiſes of reward from him? Shall the words of winde and worſe ſo preuaile with them to run after, I ſay not after a corruptible crowne, but after worſe then vanitie; and ſhall not the word of the Lord preuaile with his children to runne after ſuch holy duties as bring with them an incorruptible crowne? It is a ſhame that the children of darkneſſe ſhould thus ouergo the children of light in their generation. Let not the vaine promiſes of the world preuaile more with them to draw them vntounto worldly vanitie, then the ſure promiſes of the Lord with vsus to draw vsus vntounto Chriſtian pietie. Let vsus not deſpiſe the merciemercy of the Lord, but, as dutifull children, let vsus follow after that whereunto, by louing promiſes, he doth ſo prouoke vsus, as parents are wont to do their children. If he onelyonly required it, we were to do it. How ought we then to beſtirre our ſelues when he promiſeth great bleſſings for doing that we ſhould? Let vsus then hearken when he promiſeth, and ſurely waite for what he promiſeth.
Secondly, from the thing promiſed, in that it is ſaid that the God of peace ſhall be with them, to giuegive them peace outward and inward, with God, in their ſoules, and in the world, if they will thinke on, and do thoſe things whereunto he exhorteth them; I obſerue what the fruit of innocencie, pietie, and holy walking with God and men is; the God of peace ſhall be with ſuch as ſo walke to giuegive them his peace. Be perfect, (ſaith the Apoſtle) be of good comfort, be of one minde, 2. Cor. 13.11.liue in peace, and the God of louelove and peace ſhall be with you. In which words the Apoſtle in few words compriſeth the ſumme of that Chriſtian pietie and duty which he requireth of the Corinthians; and withall ſheweth that this fruit ſhall follow vponupon the performance thereof, the God of louelove and peace ſhall be with them, that his louelove being ſhed abroad in their hearts by the power of the Spirit, they may be fulfilled with that peace which paſſeth all vnderſtanding. Will we then hauehave the Lord to be preſent with vsus by his grace? Will we hauehave the God of peace to be with vsus to giuegive vsus his peace? Then muſt we liue ſoberly, and righteouſly, and godly in this preſent world; and whatſoeuer things are true, whatſoeuer things are honeſt, whatſoeuer things are iuſt, &c. we muſt thinke on them, and do them. For ſo the God of peace ſhal be with vsus if we walke with God, and with men as we ought, thinking on & doing ſuch things as are good, & accompany ſaluation. Where withall we muſt know that this fruite of Gods preſence, this bleſſing of peace by the God of peace, followeth not vponupon the merit and worth of any performance of any Chriſtian piety or duty which we can thinke on or do: for, could we do more by much then we are able to do, yet ſhould we do but that onelyonly which is our duty to do, as before I told you. And where nothing but duty is performed, what merit is there for the performance? Nay, whatſoeuer good we do, or poſſibly can do, it is ſo polluted by the filthineſſe of the fleſh and of the ſpirit wherewithall we are defiled, that if it be weighed, it will be found too light in it ſelfe to deſerue any good at the Lords hand. Not one ſtraight line that we draw, but all our paths are crooked, and all our righteouſneſſe is as filthy clouts: Eſay 64.6.So that no merite but of death which is the due reward of ſinne.Rom. 6.23. How then is it that this fruit, of Gods preſence, this bleſſing of peace by the God of peace followeth our performance of Chriſtian piety? It is not of merite, but according vntounto promiſe. For as in this place ye ſee, he hath promiſed ſuch fruite to follow ſuch holy walking. He then which hath promiſed, being not as man that he ſhould lie, or as the ſonne of man that he ſhould repent, but being faithfull in his promiſe, giueth ſuch grace where there wanteth merit, euen becauſe he hath promiſed. And if we keepe the condition, the promiſe ſhall ſurely be fulfilled; if we thinke on and do theſe things which we hauehave heard and learned, then the God of peace ſhal ſurely be with vsus, becauſe he hath ſo promiſed. Do I ſay, if we keepe the condition, if we thinke on, and do theſe things which we hauehave heard and learned? Yea I ſay ſo: but here ſee the merciemercy of God. He impoſeth a condition vponupon vsus, he requires a duty of vsus, to thinke on, and do theſe things. And what, is it in vsus to keep the condition? is it in vsus to thinke on, and do theſe things? Nay, our Apoſtle plainly telleth vsus,2. Cor. 3.5. that we are not ſufficient of our ſelues to thinke any thing that is good, as of our ſelues, but our ſufficiencie is of God. Ill enough we can thinke of our ſelues: for in our ſelues all the imaginations of the thoughts of our hearts are onelyonly euill continually: Geneſis 6.5.but we cannot thinke any thing that is good as of our ſelues. What, not thinke? How then can we do the thing that is good? Our Apoſtle tells vsus,Phil. 2.13. that it is God that workes in vsus both the will and the deede, euen of his good pleaſure: So that if we deſire any thing that is good, or do any thing that is good, it is God that workes in vsus, both the good deſire, and the good deed. To the point then, the Lord impoſeth a condition vponupon vsus, and he alone enableth vsus to the performance of the condition; he requireth of vsus to think on, and to do thoſe things which are true, honeſt, iuſt, &c. and he alone ſuggeſteth vntounto vsus both the thinking on, and the doing of theſe things; and he ſaith vntounto vsus, If ye walke in my Lawes, &c. and be alone maketh vsus to walke in his Lawes, and worketh in vsus whatſoeuer thing is good. So that when the Lord maketh good his promiſes vntounto vsus, and crowneth vsus with rich graces according to his promiſe, he onelyonly crowneth and graceth his owne workes which he hath wrought in vsus. Thus then ye ſee, that ſo the God of peace ſhall be with vsus if we thinke on, and do whatſoeuer things are true, &c. not that eyther the merit of our Chriſtian and holy walking procureth that promiſe of the Lord, or that it is in vsus to performe the condition, that ſo we may receiue the promiſe. But it is the Lord that worketh in vsus both to thinke on, and to do theſe things, and that bindeth himſelfe by promiſe to be with vsus, if we thinke on, and do theſe things: and therefore, if we thinke on, and do theſe things, he will be with vsus, becauſe he hath promiſed.
Hence then let vsus learne what ſhall be vntounto them that do do not thinke on, nor do whatſoeuer things are true, &c. euen whatſoeuer things they hauehave learned, and receiued, and ſeene in their Miniſters and Teachers, namely this, The God of peace ſhall not be with them.Eſay 48.22. There is no peace (ſayth the Lord) to the wicked. And againe, The wicked (ſaith the Prophet) ſhall be turned into hell, Pſal 9.17.and all the people that forget God. Now, who forget God, if not they that do not thinke on and do the things that they hauehave learned, and receiued, and heard, and ſeene in Gods Miniſters? Nay, it cannot be that the God of peace ſhould be with them that ſo neglect the things that belong to their peace. For them that honor him he will honour,1. Sam. 2.30. and they that deſpiſe him ſhall be deſpiſed. Ioyne light and darkeneſſe, Chriſt and Belial; and then let the God of peace be with them that neglect the things that belong vntounto their peace. And yet how many are there that will not come to learne, & receiue, and heare of vsus the things that belong vntounto their peace? how many that neuer thinke on, or do the things that they hauehave learned, and receiued, and heard of vsus, the things that are true, honeſt? &c. The abſence of ſome (for the moſt part) from theſe our holie meetings, and the diſſolute negligence of others, which being preſent, are as if they were abſent, giuegive too too plaine teſtimonie to the truth of that I ſay. O would we hauehave the God of peace to be with vsus! who is ſo deſperately wicked that would not? Here we ſee how we may hauehave the God of peace to be with vsus, namely, if we thinke on and do thoſe things which we hauehave learned, and receiued, & heard of our teachers in Chriſt Ieſus. But if eyther we ſhall oppoſe our ſelues vntounto thoſe things, as ſome do; or neglect to thinke on and do thoſe things, as too many do; or abſent our ſelues from the hearing, and learning, and receiuing of thoſe things, as others do, how ſhall the God of peace be with vsus? Nay, he ſhall ſet himſelfe againſt vsus, and in ſtead of peace with him and in our owne ſoules, he ſhall arme himſelfe againſt vsus, and ſend trouble into our ſoules. Let vsus therefore thinke on, and do whatſoeuer things are true, &c. euen whatſoeuer good things we hauehave learned, and receiued, and heard, and ſeene in our Miniſters and Teachers: and let vsus take heed how either we oppoſe our ſelues vntounto them, or neglect to thinke on, and do them, or abſent our ſelues from the hearing of them. If we do, the God of peace ſhall be with vsus to giuegive vsus his peace. but if not, he will ſet himſelfe againſt vsus; and howſoeuer for a time we ſleep ſecurely, yet ſhall he make vsus at warre againſt our ſelues. Thus farre of this exhortation, and the reaſons hereof.
Now reioyce I alſo, &c. After thoſe ſundrie exhortations vntounto the Philippians in the former part of this Chapter, whereof hitherto we hauehave ſpoken, now followeth the latter part of the Chapter, wherein he giueth thankes vntounto the Philippians for that bountifull liberalitie which they ſent vntounto him lying at Rome in priſon, by the hands of Epaphroditus their miniſter, therewith to ſupply ſuch things as he lacked. Firſt therefore he ſignifieth his reioycing for their great care for him, ſhewed by the things which they ſent him by their miniſter, verſ. 10. Secondly he ſignifieth his reioying to be, not ſo much for the gift they ſent him, as for the fruite which thence redounded vntounto them, from ver. 11. to 18. Thirdly he commendeth their liberalitie, and wiſheth the recompence thereof into their boſome, verſ. 18, 19. Theſe be the generall points. Firſt then he ſignifieth (I ſay) his reioycing for their great care for him, when he ſaith, Now reioyce I, &c. In that he ſaith, I reioyce greatly, he ſignifieth the greatneſſe of his reioycing, that he was almoſt rauiſhed with ioy for their care for him. In that he ſaith, I reioyce greatly in the Lord, he ſignifieth that his ioy was not carnall, or conceiued vponupon the greatneſſe of the gift, but that the Lord by his Spirit had enlarged their hearts, and wrought in them ſuch a Chriſtian care. In that he ſaith, that now at the laſt they were reuiued again to care for him, he implieth that their care had for ſome time ſlacked towards him. The word here vſed is borrowed from trees, which ſeeming in Winter to be dead and withered, in the Spring grow greene againe; and hath in it this ſimilitude, that as the trees which in Winter ſeemed to be withered, flouriſh againe in the Spring, ſo their care which for a time languiſhed and decayed, now againe reuiued. In that laſtly he ſaith, that they had bene carefull, &c. he excuſeth the ſlackneſſe of their care for him, as not proceeding from want of will, but from want of oportunitie to ſend that which they deſired. In theſe words then I note theſe three branches: firſt, the Apoſtles reioycing for their care for him: ſecondly, the Philippians ſlackneſſe for ſome time to care for him: thirdly, the Apoſtles excuſe of their ſlacknes to care for him. This is the meaning of theſe words, and theſe be the branches therein contained. Now let vsus ſee what obſeruations we may gather hence, whereof to make ſome vſe for our ſelues.
Firſt then here I note the Apoſtles great thankfulnes vntounto the Philippians for their great care of him, whereof he giueth them to wit, when he ſaith, that he reioyceth greatly for their care for him. Whence I obſerue this leſſon for all Chriſtians, that it becometh them to be thankfull for benefits receiued, and to ſhew forth their thankfulnes in word and in deed vntounto thoſe of whom they hauehave receiued them. I ſpeake not of thankfulnes vntounto God, but of thankfulnes vntounto men, ſo beſeeming all men, as that otherwiſe almoſt they forget to be men.Gen. 23.12. When Ephron the Hittite would hauehave giuen vntounto Abraham his field in Machpelah to burie his dead there, how did Abraham bow vntounto him, and thanke him? When Boaz gaue leaue vntounto Ruth to gleane in the field,Ruth. 2. how thankfull vntounto him were both Naomi and Ruth? To omit others, our Apoſtle, what thankes giueth he vntounto Priſcilla and Aquila for their conſtant cleauing vntounto him?Rom. 16.4. Gal. 4.15.How thankfully doth he remember the Galatians ſometimes exceeding great louelove and kindneſſe towards him?Philem. 5. And how thankfully doth he remember Philemont louelove towards all Saints? Generally that of the Prophet is true euen in this,Pſal. 33.1. that it becometh well the iuſt to be thankfull, as vntounto the Lord for his mercies, ſo vntounto man for ſuch benefits as they hauehave receiued of man. For thus both he that receiueth, ſhall do that which might be expected; and he that giueth, ſhall hauehave that wherewith he will be ſatisfied.
Let this then teach vsus to beware of vnthankfulnes. He that rewardeth euill for good, Pro. 17.13.euill ſhall not depart from his houſe. And what elſe doth he that repayes good turnes with vnthankfulnes? Let vnkind Laban be vnthankfull vntounto Iacob if he will, and churliſh Nabal vntounto Dauid; but let it be farre from the faithfull to be vnthankful. Our Apoſtle ſorts vnthankfull men with the worſt men that be,2. Tim. 3.2.3. as ſelfe-louers, couetous, boaſters, proud, curſed ſpeakers, men diſobedient to parents, vnholy, without naturall affection, truce breakers, &c. And yet how many are there that would be loth to be reckoned among the worſt, which are as vnthankfull as the moſt? Whoſe fault ſoeuer it be, it is a foule fault, and one that includes all. Let vsus beware of it, and let our thankful mind be knowne to all, that any way deſerue well of vsus.
Secondly, in that the Apoſtle ſaith, that he reioyced in the Lord greatly for their care for him, I note, that the Apoſtles reioycing was not ſo much for the bountifulnes of their gift, but eſpecially for that the Lord by his Spirit had enlarged their hearts to a Chriſtian care ouer him. Whence I obſerue this leſſon for vsus, that when any do relieue vsus being in priſon, pouertie, need, ſickneſſe, or any other aduerſitie, we are not ſo much to reioyce in the gift by which we are relieued, but eſpecially we ought to reioyce in the Lord for that he hath vouchſafed to touch their hearts with a godly feeling of our wants, and a Chriſtian care to ſupply our wants. Thankfulnes vntounto them is beſeeming and requiſite, as before we heard; but our ſpeciall care ſhould be to lift vp our eyes vntounto the Lord, and to reioyce in him. For he it is that openeth the bowels of compaſſion, & toucheth with a tender commiſeration of their poore and needie diſtreſſed brethren, the hearts of them that are enriched with greater ſufficiencie. And therefore our Apoſtle in many of his Epiſtles vſually thanketh God as for their faith in Chriſt Ieſus, ſo for their louelove towards all Saints:Col. 1.3.4. We giuegive thankes to God euen the Father of our Lord Ieſus Chriſt, ſaith the Apoſtle in the next Epiſtle, ſince we heard of your faith in Chriſt Ieſus, and of your louelove towards all Saints. And he tels the Corinthians that their liberalitie cauſeth thanksgiuing vntounto God, 2. Cor. 9.11.God being therefore to be bleſſed, becauſe he openeth the Saints hearts to relieue the neceſſities of the poore Saints.
Firſt therefore let me beſeech you, beloued, euen in the bowels of Chriſt Ieſus, to giuegive your poore and diſtreſſed brethren cauſe to reioyce in the Lord greatly for your care ouer them. A godly and Chriſtian care of late hath bene taken by the whole States of the land aſſembled in Parliament for the prouiſion of the poore; and we are all of vsus to reioyce in the Lord greatly for it, that he put into their mind ſuch an holy care. Put ye now on tender merciemercy and compaſſion, and let your care likewiſe be ſhewed this way, by a chearfull giuing towards the reliefe of your poore brethren ſo much as ſhalbe thought meete for you, that the backes and bellies of your poore brethren may bleſſe you, and reioyce in the Lord for you. If ye ſhall find in your ſelues a willing chearfulneſſe this way, know that it is the Lord that hath opened your hearts, & ſtirred vp the bowels of compaſſion within you, and looke whatſoeuer he giues, the Lord ſhal recompence it into his boſome.Prou. 19.17. For ſo it is written, He that hath merciemercy on the poore, lendeth to the Lord, and he will recompence him that which he hath giuen. But if ye ſhall grudge to ſet forward ſo good a worke, and think eueryevery litle too much that is required of you to that purpoſe know that the Lord hath yet hardened your hearts, and ſhut vp all bowels of compaſſion within you; and as now the poore crie, and ye heare not, ſo the day ſhall come, wherein ye ſhall crie,21.13. and not be heard. For ſo it is written, He that ſtoppeth his eares at the crying of the poore, he ſhall alſo crie, and not be heard. As eueryevery man therfore hath receiued, ſo let him giuegive, and that chearfully:2. Cor. 9.7. For God loueth a chearfull giuer. So ſhall the loines of the poore bleſſe you, ſo ſhall they reioyce in the Lord greatly for you, and ſo ſhall the Lord make all his graces to abound towards you.
Secondly, let me exhort them of the poorer ſort, to learne to reioyce in the Lord for the care which he ſtirreth vp in their brethren for them. It is too too commonly ſeene in many of you, that as ye want the wealth of the world, ſo ye want alſo the grace of God. Ye ſit and beg almes and reliefe. If ye hauehave it not, ye murmure and grudge, oftentimes ye banne and curſe: if ye hauehave it, ſome of you take it, and go your wayes, and there is an end; others of you ſay ſome formal words from the teeth forward: but who is he, or where is he that hauing receiued reliefe, lifteth vp his eyes vntounto the Lord, and reioyceth in him, for that it hath pleaſed him to worke in their brethren ſuch a Chriſtian care ouer them? Who is he or where is he, that being ſent away without reliefe, lifteth vp his eyes vntounto the Lord, and prayeth vntounto him, that it will pleaſe him to increaſe their brethrens care ouer them, and to giuegive them bowels of compaſſion towards them, without murmuring or grudging at them? Thus ſhould ye do, and then ſurely the hearts of many that are yet hardened, would be opened towards you. Learne therefore as to be thankfull towards your brethren for their care ouer you, ſo principally to thanke the Lord and to reioyce in him for the care which he ſtirreth vp in them for you. Learne to thinke on him, to bleſſe him, to reioyce in him more then any great many of you do. Looke not onelyonly to the reliefe which ye receiue, but looke vntounto the Lord, whoſe worke it is to incline mens hearts to relieue you. Thus ſhall he be well pleaſed, and thus ſhall he incline men more and more to relieue you.