Lectures Upon Philippians, Lectures · Chapter 4 · Lecture 90
LECTVRE XC.
PHILIP. 4.
Verſe 13. I am able to do all things through the helpe of Chriſt, which ſtrengtheneth me.
14. Notwithſtanding ye hauehave well done that ye did, &c.
I Am able to do all things, &c. We hauehave heard what things the Apoſtle aſſumed to himſelfe, and they were great things; as that he had learned to be content with his eſtate whatſoeuer it were, that he knew both to be abaſed, and to abound; that eueryevery where, and in all things, he was inſtructed both to be full, and to be hungrie, both to abound and to hauehave want. Now leſt he ſhould ſeeme to boaſt too much of himſelfe, or to giuegive others occaſion of boaſting themſelues, he giueth the whole glorie of all that he is able to do, in all the things that he ſpeaketh of, vntounto Chriſt, that enableth him thereunto. For the better vnderſtanding of which words, firſt it will be needfull to cleare them from that ſence whereunto ſome wreſt them. For thorow the malice of Satan, no doubt, either blinding the eyes of our Aduerſaries that they ſhould not ſee the truth, or hardening their hearts that they ſhould peruert the waies of truth: theſe words which by our Apoſtle are added (leſt he ſhould ſeeme to boaſt too much of himſelfe) are wreſted by our aduerſaries vntounto the greateſt boaſt of mans perfection that can be: theſe words wherein our Apoſtle giueth all glorie vntounto Chriſt, are drawne by our Aduerſaries vntounto the glory of man, and his perfect obedience. For, to proue that man in this life is able perfectly to fulfill the Law of God, they alledge this place as making to that purpoſe, where it is ſaid, I am able. So that they giuegive this meaning of theſe words; I am able, not onelyonly to be abaſed, and to abound, &c. but generally, I am able to do all things, euen all things that the Law requireth, through the helpe of Chriſt which ſtrengtheneth me, is, if he helpe and ſtrengthen me by his grace, that what abilitie I want in my ſelfe, may be ſupplied by him. And hereupon they conclude, that man regenerate is able, by the grace of Chriſt working together with him and ſtrengthening him, perfectly to fulfill the whole Law of God. Whereby, how much they peruert the meaning of the Apoſtle in this place, we ſhall eaſily perceiue, if we looke but a little into the doctrine which hence they deliuer. For who is he that is able to louelove the Lord his God with all his heart, with all his ſoule, with all his minde, and his neighbour as himſelfe? And yet this the Law requireth,Deut. 6.5. ſaying, Thou ſhalt louelove the Lord thy God with all thine heart, with all thy ſoule, and with all thy might; and,Leuit. 19.15. Thou ſhalt louelove thy neighbour as thy ſelfe. Againe, who is he that is able to continue in all things that are written in the Booke of the Law to do them?Deut. 27.26. And yet the Law ſaith, Curſed is euerie man that continueth not in all things that are written in the booke of the Law to do them. Againe, who is he that doth good and ſinneth not?Iames 3.2. 1. Iohn 1.8. In many things (ſaith Iames) we offend all. And Iohn, If we ſay that we hauehave no ſin, we deceiue our ſelues, and the truth is not in vsus. And ſinne, we know, is the tranſgreſſion of the Law, 3 4.ſo that whoſoeuer ſinneth tranſgreſſeth alſo the Law. We know in part, 1. Cor. 13.9.ſaith the Apoſtle, we propheſie in part. Now, as is our knowledge, ſo is our faith, our louelove, our obedience. For ſo long as we are clothed with the earthly houſe of this tabernacle, as our knowledge is vnperfect, ſo our faith, our louelove, and our obedience are vnperfect. Yea, in the very beſt of vsus there is alwayes a rebellion betweene the fleſh and the ſpirit; and the better we are, the ſharper oftentimes will the combate be. Who is he then that is able in this life perfectly to fulfill the Law of God? VntoUnto Chriſt Ieſus God gaue the Spirit without meaſure, and he was able perfectly to fulfill the whole Law of God, and did fulfill it for vsus, that the righteouſneſſe of the Law might be fulfilled in vsus, and we might be made the righteouſneſſe of God in him. But vntounto vsus, I meane euen vntounto the moſt regenerate and ſanctified man, the Spirit is giuen onelyonly by meaſure, ſo that the fleſh and the luſts thereof are not altogether mortified and vtterly tamed thereby, but oftentimes prickes they hauehave in the fleſh, and meſſengers of Sathan to buffet them. How farre off then are the beſt from perfectly fulfilling the whole law of God? Some indeed are ſaid in the Scriptures to hauehave walked in all the commandements and ordinances of the Lord without reproofe, as Zacharie and Elizabeth; and others to hauehave ſought the Lord with their whole heart, as thoſe godly Kings, Dauid, Aſa, Ioſiah, &c. But we muſt vnderſtand, that as Ieroboam and others are ſaid, not to hauehave followed the Lord with their whole heart, becauſe they made & worſhipped other gods, ſo thoſe godly kings are ſaid to hauehave ſought the Lord with their whole heart, becauſe they hauehave the honor which was due vntounto God, to him alone: and that Zacharie and Elizabeth were onelie (in compariſon of others) ſaid to hauehave walked holily, & vnblamably before men. For if their waies ſhould hauehave bin examined before the Lord, then that of the Prophet ſhould hauehave bene found true, In thy ſight, O Lord, Pſal. 143.2.ſhall no fleſh liuing be iuſtified; and well might that of Eliphaz vntounto Iob hauehave bin ſaid of them, What is man that he ſhould be cleane? Iob 15.14.and he that is borne of woman that he ſhould be iuſt? Behold, 15.he found no ſtedfaſtneſſe in his Saints, yea the heauens are not cleane in his ſight: how much more is man abhominable and filthie, 16.which drinketh iniquitie like water? In a word, not any of the ſonnes of men that euer were ſince the fall of man, or are, were or are able to fulfill the law of God, but onelyonly vnperfectly, and not in any ſort perfectly, otherwiſe then by imputation. Chriſt his perfect obedience being imputed vntounto them through faith, and that which is vnperfect in their obedience, being couered, and not imputed vntounto them through Chriſt. So that ye ſee the doctrine which they deliuer from theſe words, is quite repugnant vntounto the doctrine of the holy Ghoſt throughout the whole Scripture. And therefore that cannot be the meaning of theſe words which they do giuegive.
Againe, if the Rhemiſts had thought theſe words to hauehave made any whit to that purpoſe, it is very like they would not hauehave failed to hauehave giuen that note hence. For we ſee how ready they are to wreſt all places to the maintenance of their erronious opinions. So that they paſſing this place ouer with ſilence, it is very like that they otherwiſe thought of the meaning of theſe words, then others of their profeſſion hauehave done and do. Whether then we looke vntounto the doctrine which they gather from theſe words, quite repugnant vntounto the doctrine of the holy Ghoſt throughout the whole Scripture, or vntounto the iudgement of ſome of themſelues, as it may ſeeme; it appeareth that the Apoſtles meaning is not, as our Aduerſaries do imagine, that he was able of himſelfe to do al things, not onelyonly the things ſpoken of before, but all things generally which the Law of God required, through the helpe of Chriſt which ſtrengthened him, and gaue further ſtrength and vertue vntounto his owne ſtrength and vertue.
What then is the Apoſtles meaning in theſe words? Surely this (as appeareth by the tenour of them:) To cleare himſelfe of boaſting himſelfe touching the things that he had ſpoke of, he renounceth all his owne power and ſtrength, as if by his owne power and ſtrength he had bene able to do thoſe things, and he attributeth all vntounto the power and ſtrength of Chriſt, ſaying, I am able to do all things, euen all the things that I hauehave ſpoken of, that is, I can be abaſed, and I can abound, &c. For ſo this vniuerſall ſpeech is to be reſtrained vntounto the ſubiect and matter here ſpoken of, as vſually it is in other places of the Scripture: or if we will needes enlarge it further, then thus, I am able to do all things, that is, all things that belong vntounto my duty and calling. But how? by my owne power or ſtrength? No, but through Chriſt which ſtrengtheneth and enableth me. He doth not ſay, through the helpe of Chriſt, as it is in our Engliſh Bibles: albeit that alſo might be ſaid, for that he is often ſaid to helpe vsus in the things wherein he alone worketh altogether without vsus: but he ſaith, I am able to do all things through Chriſt, whoſe worke wholly and onelyonly it is to ſtrengthen me by his holy Spirit in my inner man (for ſo the word ſeemeth here to ſignifie) to do theſe things, euen to ſuffer aduerſitie, and not be caſt downe through heauineſſe; and likewiſe to enioy proſperitie, and not be puffed vp with pride. This I take to be the ſimple meaning of the Apoſtle here. Where I note theſe two points, firſt, that the Apoſtle ſaith, that he is able to do all thoſe things; ſecondly, by whom it is that he is able to do all things, euen by Chriſt which &c.
In the firſt point, where the Apoſtle ſaith, that he is able, &c. it is to be noted that he ſaith, I am able. He doth not ſay, I was able, &c. for indeede before he was called to the knowledge of God in Chriſt Ieſus, he was not able to do ſo▪ But he ſaith, I am able, implying, that now that Chriſt dwelleth in him by his holy Spirit, now that he is engrafted into Chriſt his bodie by the waſhing of the new birth, and the renewing of the holy Ghoſt, he is able to do all theſe things, to be abaſed, &c. Whence I obſerue this leſſon for vsus, that being regenerate by the Spirit of God, and engraffed into the true oliue tree Chriſt Ieſus, we are able to be full and to be hungrie, to abound and to hauehave want, and to do the things that are good. Before ſuch time as we be borne againe of water and of the Spirit, and be made partakers of the roote and fatneſſe of the true oliue tree Chriſt Ieſus, the very imaginations of the thoughts of our hearts are onelyonly euill continually; our throates are open ſepulchers, our tongues are full of deceit, the poiſon of Aſpes is vnderunder our lippes, our mouth is full of curſing and bitterneſſe our feete are ſwift to ſhed bloud, deſtruction and calamitie are in our wayes, the way of peace we know not, the feare of God is not before our eyes: and in one word, we are wholly auerſe from euerie thing that is good, and onelyonly inclined vntounto that which is euill; being not grapes but thornes, not figs but thiſtles, not good but ill trees, not liuely but dead branches, not friends but enemies, not the ſons of God, but the children of wrath; not citizens, but aliants from the common-wealth of Iſrael, and ſtrangers from the couenants of Promiſe. But being renewed by the Spirit, our hard hearts are ſoftned, our froward wills are reformed, our darke mindes are inlightned, our inordinate affections are ordered, our wicked thoughts are bettered, and our whole man ſo made partaker of the godly nature, that we flie the corruption which is in the world through luſt, and ſtudy to liue ſoberly, and righteouſly, and godly in this preſent world. So that henceforth we are able to flie that which is euill, and to do that which is good: which alſo thoſe manifold exhortations in holy Scripture imply, when we are exhorted to follow the truth in louelove, to mortifie our earthly members, to procure things honeſt before God and all men &c. For albeit vntounto the wicked and vnregenerate the Lord hath not opened their eyes or their cares that they can ſee the things that belong vntounto their peace, or hearken vntounto inſtruction, and receiue vnderſtanding: yet hath he appointed thus to ſtirre vp his children, and made them able to do the things whereunto they are exhorted.
We do not then (as our aduerſaries falſly charge vsus) in the queſtion of Free-will, make men ſtockes and ſtones, ſuch as in the things that are good, do nothing at all. Ye ſee, we ſay, that being regenerate by the Spirit of God, we are able to be abaſed, and to abound, &c. to do the things that belong vntounto our peace, and ſuch as accompany our ſaluation. As therefore the Apoſtle ſaith vntounto the Corinthians, 2. Cor. 4.3.If our Goſpel be hid, it is hid to them that be loſt: ſo I ſay, If any man be not able to do the thing that is good, it is the man vnregenerate, in whom Chriſt dwelleth not by the power of his Spirit. Here then is the point, not whether we be able to do the things that are good, for that we hold; but whether we be able by our owne power and ſtrength at all to do the things that are good, by whom it is that we are able to do theſe things, which was the ſecond point that I noted in theſe words.
Touching the ſecond point then, ye ſee the Apoſtle ſaith, he was able to do all things; but how? Through Chriſt which ſtrengthened him. He was able, but the power and ſtrength whereby he was able, was whence? in any part from himſelfe? No, no ſuch word; but from Chriſt, who dwelt in him by his Spirit, and ſtrengthened him ſo, that he could be abaſed, and he could abound, and ſtill be content with his eſtate. Whence I obſerue, that the power and ſtrength whereby we are able to do whatſoeuer thing is good, is not from our ſelues, but from Chriſt, who by his holy Spirit ſo ſtrengtheneth vsus in our inner man, that we can be content with proſperitie or aduerſitie, and are enabled to do the things that are good. And to this the holy Ghoſt giueth witneſſe in very many places;2. Cor. 3.5. We are not ſufficient of our ſelues to thinke any thing as of our ſelues, but our ſufficiencie is of God. Where the Apoſtle doth not denie that we are able to thinke that is good; but he ſaith, that we are not able of our ſelues as of our ſelues, but onelyonly by God. So in this Epiſtle, It is God (ſaith he) which worketh in you both the will and the deed, euen of his good pleaſure. Where he denieth not that we are able to will or to do the thing that is good, but he ſaith that it is God that worketh in vsus both the will and the deed, of his good pleaſure. Not to trouble you with mo places to this purpoſe, by theſe ye ſee that it is not of our ſelues but of God, that we think, will or do the things that are good. We think the things that are good, but it is he that makes vsus thinke the things that are good, by ſuggeſting good cogitations into vsus by his holy Spirit which dwelleth in vsus. We will and deſire the things that are good, but it is he that makes vsus will and deſire the things that are good, by working good motions and holy deſires in vsus by his holy Spirit which he hath giuen vsus. We flie the things that are euill, and do the things that are good; but it is he that makes vsus flie that which is euill, and do that is good, by miniſtring ſtrength vntounto vsus through the power of the Spirit in vsus. We know how to be abaſed, and how to abound, how to be full, and how to be hungrie, &c. but it is God that enableth vsus hereunto by the ſtrength of his holy Spirit which he hath giuen vsus. Without him we can do nothing, as himſelf telleth vsus,Ioh. 15.5. not thinke any part of a good thought, not will any part of a good deſire, not do any part of a good deed; ſo wholly is eueryevery good gift from him: but by him we are able to do all things that our dutie requireth of vsus, though not in that degree of perfection which we ought, by reaſon of the ſinne which hangeth ſo faſt on vsus, yet ſo as he will be well pleaſed with vsus, and perfect his praiſe in our weakneſſe.
Here then firſt falleth to the ground that errour of theirs who maintain that we are able to do the things that are good by our owne power and ſtrength, being onelyonly holpen by the grace of Chriſt. What is man yt he ſhould deſire to part ſtakes with his Maker? Doth not God worke all in all? The Apoſtle ſaith ſo: and ſhall not he then hauehave the glorie of all? Haſt thou any good thing that thou haſt not receiued of the Lord? The Apoſtle thinketh not: why then reioyceſt thou in it, as though thou hadſt not receiued it? In Chriſt we hauehave all good things that we hauehave, whether for this life preſent, or that that is to come; and whatſoeuer good things we do, we are wholly enabled thereunto through Chriſt which ſtrengtheneth vsus. Let not vsus therefore ſet foote into any part of his glorie, but as it is written, Let him that reioyceth, reioyce in the Lord.
Secondly, let this teach vsus what we are in our ſelues without Chriſt; not fit for any thing that is good, not able to do a good deed, not able to will any thing that is good, not able to thinke a good thought, content with no eſtate, in aduerſitie caſt downe with heauineſſe, in proſperitie puft vp with pride, in want comfortleſſe, in abundance retchleſſe, & much worſe then thus. And yet how ready are we to ſooth vp our ſelues, and how gladly do we heare the praiſes of others for any thing that we ſay or do well? Nay rather then faile, we will breake out into our owne praiſes; and worſe then that, we will either ſhut him out of all, vntounto whom all praiſe is due, or elſe enter vponupon a part with him. So farre in louelove are we with our ſelues, that we forget Chriſt, though without Chriſt there be nothing to be loued in vsus. But let vsus learne to know what we are in our ſelues, and let vsus be confounded in our ſelues; and for whatſoeuer we ſay or do well, let him hauehave the praiſe, vntounto whom all praiſe is due.
Thirdly, this ſhould teach vsus in all things to glorifie the name of Chriſt Ieſus, and to depend vponupon him. Are we perſecuted, and yet faint not, in pouertie and not ouercome of pouertie, tempted and yet ſtand faſt, any way troubled and yet not diſmayed? It is by Chriſt Ieſus. Flie we any thing that is euill? do we any thing that is good? It is by Chriſt Ieſus. He knoweth what we hauehave need of, and he giueth it: he knoweth that without him we can do nothing, and therefore be ſtrengtheneth vsus in all things. Sometimes his owne arme helpeth vsus, and ſometimes he ſtrengtheneth vsus ſometimes to do, & ſometimes to ſuffer thoſe things which otherwiſe we could not. How ought our mouthes then to be filled with his praiſes, and how ought we alwaies to depend vponupon him? By him we ſtand, and without him we fall. Let our ſongs therefore alwayes be of him, and let his praiſes be euer in our mouthes for ſuch mercies as we hauehave of him, and let vsus pray alwayes with all maner prayer and ſupplication in the Spirit for the ſtrength of his Spirit.
Notwithſtanding, &c. In theſe words the Apoſtle according to that wiſedome that was giuen vntounto him, moſt wiſely commendeth the Philippians for their liberalitie ſent vntounto him. For the Apoſtle hauing before moſt peremptorily ſignified his conſtancie both in aduerſitie and proſperitie, that through Chriſt which ſtrengtheneth him he could be content whether he were abaſed or did abound; the Philippians might haply ſay, Then our liberalitie needed not, you could hauehave bene as well without it as with it, and therefore we might very wel hauehave ſpared both our labour and our liberalitie. No, no, ſaith the Apoſtle notwithſtanding that through Chriſt which ſtrengtheneth me, I can be content whether I be full or hungrie, yet ye hauehave well done that ye hauehave communicated to mine affliction: ye hauehave well done, becauſe ye hauehave done your dutie, ye hauehave done that which Chriſt commandeth, ye hauehave done that which hath great recompence of reward. But how did they communicate vntounto his affliction? We muſt vnderſtand, that we may communicate vntounto the affliction of Gods Saints three wayes: firſt,Act. 16.28. when we ſuffer the like afflictions that they do for Chriſt his ſake, whether it be at the ſame time, as Paul and Silas did; or at diuers times, as now the Saints of God which ſuffer, and are perſecuted for righteouſnes ſake, as were the Prophets and Apoſtles before. Secondly, when we are afflicted and mourne in our ſelues for the affliction of Gods Saints, albeit we do not ſuffer in our bodies with them. Thirdly, when we miniſter vntounto them what comfort we can in words, and what helpe we can in deeds. And thus the Philippians communicated vntounto Pauls afflictions lying now in priſon, ſending vntounto him their miniſter, and with him ſuch gifts as might ſupply his wants. And this is it for which the Apoſtle in theſe words commendeth them. I can onelyonly point at ſuch things as were hence to be obſerued.
Firſt in that the Apoſtle ſaith, Notwithſtanding that I am able to endure want through Chriſt which ſtrengtheneth me, yet ye hauehave well done, &c. hence I obſerue, that the conſtancie and patience, and contentment of Gods Saints, ought not to be any ſtay vntounto vsus of performing Chriſtian dutie which we owe vntounto them. And yet how willingly do we make eueryevery thing ſerue to vsus for an excuſe of ſlacking ſuch duties as we ought to performe to Gods Saints? If they be in priſon, or if they be in any pouertie and want, and beare it patiently and chearfully, we commend them; but neither by word we comfort them, nor by other our helpe we relieue them. And why? They are chearful enough, they need not our comfort: though they want, yet they are content with that they hauehave, they beg not, and therefore we may ſpare our purſe well enough. But our Apoſtle tels vsus, that notwithſtanding it be thus with them, yet we ſhall do well to comfort them and to helpe them. Yea and ſurely it is the beſt done, that is done vntounto them. For they by ſuch their contentednes and chearfulnes, giuegive good teſtimonie that they belong vntounto the couenant, that they are of the houſhold of faith: and we as we are to do good vntounto all, ſo especially vntounto them which are of the houſhold of faith.
Secondly, in that the Apoſtle ſaith, they did well to communicate to his affliction, I obſerue, that it is a good deed to comfort and to helpe the Saints of God in their affliction and trouble.Rom. 12.15. And that it is ſo, appeareth both for that it is commanded as a dutie, practiſed of the godly, and hath with it great recompence of reward. Weepe with them that weepe, ſaith our Apoſtle. What is that? That is, let their afflictions moue you to compaſſion; and in token of your compaſſion, comfort and helpe them in their affliction. The Apoſtle to the Hebrews openeth it more largely,Heb. 13.3. where he ſaith, Remember them that are in bonds, as if ye were bound with them, and them that are in affliction, as if ye were alſo afflicted in the bodie. Thus did the Apoſtle himſelfe, as himſelfe witneſſeth, where he ſaith, Who is weake, and I am not weake? who is offended, and I burne not? As if he ſhould hauehave ſaid, Beſides mine owne afflictions which befall my ſelfe in mine own perſon, there is no other afflicted, but they touch me alſo with a compaſſion with them, both to ſorrow with them, and to helpe them as I can. And ſee the recompence of reward that followeth it, Come (ſhall Chriſt ſay) ye bleſſed of my Father, inherite ye the kingdome prepared for you from the foundatione of the world; for I was an hungred and ye gaue me meate, &c. Thus the Lord in merciemercy, and for his promiſe ſake, rewardeth them that comfort and helpe his poore afflicted Saints in their affliction whatſoeuer it is. So that we cannot doubt but that it is well done to communicate to the affliction of Gods Saints by helping and comforting them.
It is then not well done not to communicate to their affliction. And yet who remembreth the affliction of Ioſeph? Many good lawes and Acts we hauehave for the prouiſion of the poore; I wiſh due execution of them. Beloued do we beleeue the communion of Saints? It is an article of our beliefe, and we will be loth to be tainted in any of them. As then we are ioyned in a fellowſhip with all Gods Saints, ſo ſhould we be touched with a feeling of ſuch of their miſeries as are in any kind of affliction. They are bought with as deare a price as we are, they are members of the ſame body with vsus. And ſhall the head in the naturall body ſtoupe downe vntounto the foote if it be prickt or hurt, to looke vntounto it and to helpe it, and ſhall not we looke vntounto our poore brethren and diſtreſſed, & helpe them? Surely if it be well done to communicate to their afflictions, then it is not well done not to communicate to their afflictions; and if eternall glory in the heauens be the recompence of their reward that communicate to the affliction of Gods Saints, then what ſhall be their reward that do not? The King, euen our bleſſed Sauiour ſhall ſay vntounto them in that day, Depart from me ye curſed into euerlaſting fire, Mat. 25.41.which is prepared for the Diuell and his Angels. For I was an hungred &c. While we hauehave therefore time let vsus do good vntounto all men, but ſpecially vntounto them which are of the houſhold of faith. Let vsus not forget the miſerie of the poore in their trouble. Bleſſed is he that conſidereth the poore and needie, the Lord ſhall deliuer him in the needfull time of trouble.