Lectures Upon Philippians, Lectures · Chapter 4 · Lecture 91
LECTƲRE XCI.
PHILIP. 4.
Verſe 15. And ye Philippians know alſo that in the beginning of the Goſpell, when I departed from Macedonia, no Church communicated with me, &c.
16. For, euen when I was in Theſſalonica, ye ſent once and afterward againe for my neceſſitie.
ANd ye Philippians, &c. The Apoſtle hauing in the former verſe commended the Philippians for their liberalitie ſent vntounto him lying now in priſon at Rome, as very well done ſo carefully to communicate vntounto his afflictions; in theſe two next verſes goeth forward with the like commendation of their liberality euen ſince his firſt preaching of the Goſpell vntounto them. Firſt, by comparing them with the reſt of the Churches of Macedonia, verſe 15. Secondly, by giuing them this teſtimonie, that euen when he was abſent from them, and labouring with other Churches, they miniſtred vntounto his neceſſitie, not once, but once and againe. And leſt by this his great commendation of their liberalitie he might ſeeme to looke after a new benefit, verſe 17. he telleth them, that as his reioycing in the Lord, whereof he ſpake before, was not for his owne ſake, or for the ſupplie of his want by their liberalitie; ſo neither this his commendation of their liberalitie from the firſt vntounto the laſt, was for his owne ſake, or that he deſired a new gift of them, but both the one, and the other was for their ſakes, and that in both he regarded the fruite which might further their reckoning. This I take to be the generall purpoſe of the Apoſtle in theſe words. Now come we vntounto a litle more particular examination of them.
And ye: By this that he ſaith, ye alſo, &c. he meaneth that not onelyonly he, and the other Churches of Macedonia, but they alſo knew this that he now ſpeaketh; what? namely, that in the beginning of the Goſpell, that is, at my firſt coming into Macedonia, and preaching the Goſpell vntounto you: for he ſpeaketh not ſimply of the beginning of the Goſpell, but of the beginning of the Goſpell in that countrie of Macedonia, whereof Philippi was the chiefe citie,Act. 16.12. and the firſt place that we reade he preached in, in that countrey. This then, ſaith he, ye know, that at my firſt coming and preaching of the Goſpell vntounto you, when I departed from Macedonia, that I might preach in other countries alſo, no Church of all the other Churches of Macedonia, neither Theſſalonica, nor Amphipolis, nor Apollonia, nor any of the reſt, communicated with me concerning the matter of giuing and receiuing, but ye only. Where firſt in that he ſaith, when he departed, &c. hence ſome gather that his manner was, where firſt he preached the Goſpell to take nothing of them till his departure from them, and then to take of them ſufficient for his iourney to the next place, and for his prouiſion there till he ſhould depart from them. Secondly, in that he ſaith, no Church communicated with him concerning the matter of giuing, &c. his meaning is, that whereas he had beſtowed on the other Churches ſpiritual things, he had not, as had bene meete, receiued of them againe temporall things. The phraſe of ſpeech here vſed is borrowed from merchants or others which hauehave their books wherein they ſet downe their layings out, and their receiuings in, that when they make their counts there may be a proportion in thoſe things. So he meaneth that betweene thoſe other Churches of Macedonia and him there ſhould hauehave bene this proportion, that as he had miniſtred vntounto them ſpirituall things, ſo they ſhould hauehave miniſtred vntounto him of their temporall things. Thirdly, in that he ſaith, but ye onelyonly, he commendeth them aboue the reſt of the Churches of Macedonia. In the next verſe when he ſaith, For when I was in Theſſalonica, he addeth this farther to the commendation of the Philippians for their liberalitie, that beſides their liberality at his departure from them, when he was in Theſſalonica, the metrapolitan city of Macedonia, and they had heard that he hauing paſſed through Amphipolis and Apollonia, and being now in Theſſalonica, none communicated vntounto him; they ſent vntounto him once and againe while he was there to ſupply his neceſſitie. In the verſe following, when he ſaith, not that I deſire, &c. his meaning is as he ſaid, verſe 11. that he ſpeaketh not this, he commendeth them not thus, becauſe he now, or at any other time deſired a gift of them ſo much for his owne ſake, and for the ſupply of his owne wants; but to ſignifie the very true cauſe of his reioycing, verſe 10. and the very true cauſe of this his commendation of them, he ſaith, but I deſire the fruite, whereby he ſignifieth that the principall thing which he regarded in their gifts and liberalitie, was the fruite which ſhould follow thereupon to further their reckoning, for that the Lord in that day ſhould reckon this to their vantage, and accept it for good payment. The phraſe of ſpeech here vſed, is likewiſe borrowed from the merchants counting booke; for as in caſe of the debt of a great ſumme of money vntounto a merchant, the more money that is noted in his booke as payed, the more his reckoning is furthered that payed it; ſo the Apoſtle ſignifieth that the moe of their charitable works towards him were as it were noted in Gods booke, the more their reckoning was furthered with God, who reckoned that to their fruite which they did vntounto him. So that the cauſe of his reioycing, and commending their liberality principally was, becauſe of the fruite which thence redounded vntounto them from God, who would recompence it in the heauens into their boſomes, and accept it in merciemercy as ſome acquittance of their debt. This I take to be the true meaning of theſe words. And now that we vnderſtand the meaning of the Apoſtle in theſe words, let vsus ſee what profitable notes we may gather hence for our farther vſe.
And ye Philippians. In that the Apoſtle ſaith, that when he departed from Macedonia, none of the other Churches of Macedonia, but the Philippians onelyonly, communicated to his neceſſitie, hence it may ſeeme might be obſerued an example of great ingratitude in thoſe Churches, that withheld their temporall things from the Apoſtle, when he had miniſtred vntounto them ſpirituall things. But I dare not altogether ſo iudge them, becauſe of that notable teſtimonie which our Apoſtle giueth vntounto them in the latter to the Corinthians. Where he propoſeth their example vntounto the Corinthians, 2. Cor. 8.1.2.3.4.thereby to ſtirre them vp to the reliefe of the poore Saints, and teſtifieth, that in their moſt extreme pouerty they were richly liberall; that beyond their power they were willing, and that they euen preſſed the Apoſtle to receiue their reliefe towards the poore Saints. A rare example of great piety, and very tender compaſſion. So that I impute their not communicating vntounto the Apoſtles neceſſity, at this time, rather vntounto forgetfulnes, and ſome want of care for this time (which was ſometime the fault of the Philippians, as we heard before) then vntounto vngratefulneſſe, or any ſuch notorious fault. The Apoſtles purpoſe I take rather to be to commend the Philippians, then deepely to cenſure the other churches.
In this then that he ſaith, that when he departed from Macedonia, no church &c. I note the thing for which he commendeth the Philippians aboue the other churches of Macedonia; which was, the performance of that Chriſtian dutie towards him, to miniſter vntounto him temporall things when he had beſtowed on them ſpirituall things. Whence I obſerue this leſſon for vsus, that where ſpirituall things are beſtowed vponupon vsus, there we ſhould miniſter temporall things; where the Miniſter teacheth vsus with the word, there we ſhould make allowance of maintenance vntounto him. Which point the Apoſtle proueth at large in the former to the Corinthians, and by many arguments: as firſt, by an argument taken from Souldiers;1. Cor. 9.7. Who (ſaith the Apoſtle) goeth a warfare any time at his owne coſt? How much more ſhould they that fight the Lord his battels, fight them at the churches coſt? Secondly, by an argument taken from planters of Vines. Who (ſaith the Apoſtle) planteth a vineyard and eateth not of the fruit thereof? How much more ſhould they that plant and worke in the Lord his vineyard eate of the fruits of their owne labours: Thirdly, by an argument taken from them that are occupied about cattell? Who (ſaith the Apoſtle) feedeth a flocke, and eateth not of the milke of the flocke? How much more ſhould they that feede the Lord his flocke with the ſincere milke of the word, be fed by them with temporall food: Fourthly, by an argument taken from the teſtimonie of Moſes, where he ſaith,9. Thou ſhalt not muzzell the mouth of the oxe that treadeth out the corne, for that was the faſhion in Paleſtina: how much leſſe ſhould their mouth be muzled, maintenance be denied them that labour in the Lord his husbandrie? Fiftly, by comparing ſpirituall things with temporall things;11. If (ſaith he) we hauehave ſowen vntounto you ſpirituall things, is it a great thing if we reape your carnall things: that is, things neceſſarie for the maintenance of this life? Sixtly, by an argument taken from the allowance of the Prieſts of the old Law:13. Do ye not know (ſaith the Apoſtle) that they which miniſter about the holie things, 14.eate of the things of the Temple? and they which waite at the Altar, are partakers of the Altar: ſo alſo hath the Lord ordained, that they which preach the Goſpell, ſhould liue of the Goſpell. Thus ye ſee a large proofe of this point in that one place by many arguments. Many other places there are pregnant alſo to this purpoſe,Galat. 6.6. as when it is ſaid, Let him that is taught in the word, m…ke him that hath taught him partaker of all his goods: as alſo where it is ſaid,1. Tim. 5.17. The Elders that rule well, are worthy of double honour, eſpecially they which labour in the word and doctrine: by which terme of double honour, many do vnderſtand reuerence, and things neceſſarie for the maintenance of this life. The point is ſo cleare, that to doubt of it, is to doubt of the truth of the Scriptures, which in ſo many places giuegive ſo euident teſtimony thereunto.
Which may ſerue to admoniſh many of vsus of a neceſſarie duty wherein we vſe great ſlacknes. Some of vsus can be very well content neither to be taught in the word, not to giuegive any maintenance to the Preachers of the word. And theſe are men altogether ſenſleſſe, without all feeling of God or godlines, in whoſe hearts the day-ſtarre of righteouſnes hath not yet riſen, that they ſhould know or thirſt after the things that belong vntounto their peace. Others of vsus could be better content a great deale to giuegive ſomething to ſtay the Miniſtery of the word, that ſo we might continue in our ignorance, and ſleepe in our ſinnes, then to hauehave the word preached vntounto vsus. And theſe are men, not ſicke, but dead in ſinne, deſperately wicked, and vntounto eueryevery good worke, reprobate. Others of vsus can be content to hearken to them that labour in the word and doctrine, and that they ſhould preach often, but care not how little to heare of allowance toward their maintenance. If they ſpeake of the Miniſters duty, of the aſſiduitie and diligence which they ought to vſe, of the neceſſitie that lieth vponupon them to preach the Goſpel, of the woe that is vntounto them if they do not preach the Goſpel, we like them well, and commend them much. But if they ſpeake of their owne maintenance, of their allowance due on our parts vntounto them: what ſay we then? Then forſooth they tell their owne tales, they preach for themſelues.Math. 10.8. Nay we can diſpute very wel againſt them out of the Scriptures in this point, and tell them that freely they hauehave receiued, and freely they muſt giuegive,2. Theſſ. 3.8. and that Paul laboured with his owne hands, becauſe he would not be chargeable to them whom he taught. But ſee how herein we deceiue our ſelues. He that ſaith, Freely ye hauehave receiued, freely giuegive, doth he not immediately after ſay, that the workeman is worthie of his meate? What then, doth our bleſſed Sauiour croſſe himſelfe? God forbid. And yet either we muſt ſay ſo, or elſe that the former words make nothing againſt the maintenance of Miniſters, eſpecially the latter words being both ſo plaine in themſelues, and likewiſe alledged by the Apoſtle for the Miniſters maintenance.1. Tim 5.18. For the meaning then of thoſe words; firſt I ſay, that they are to be vnderſtood of working miracles; which gift, as the Lord freely beſtowed on his Apoſtles and Diſciples for a time, for the better gaining of men vntounto the faith, ſo he would hauehave them freely ſhewed forth vponupon men, that as Elizeus the Prophet could by no meanes be wrought to receiue any thing of Naaman the Syrian for healing his leprouſie, ſo whatſoeuer ſickeneſſe they ſhould heale, whatſoeuer miracles they ſhould worke, they ſhould not be wrought to take any thing for it. Secondly, if any man ſhall contend that the words are to be vnderſtood of the Lords worke generally, that as freely they hauehave receiued the grace, ſo freely they do the worke, then I expound the words by that of the Apoſtle Peter, that they are to feede the flocke of God which dependeth on them, 1. Pet. 5.2.caring for it not by conſtraint, but willingly; not for filthie lucre, but of a readie, minde. Surely it is no way the meaning of thoſe words, that they that labour in that holy worke, ſhould be debarred of wages for their labour. Neither doth the example of the Apoſtle (labouring with his owne hands) at all make againſt the maintenance of the Miniſterie by the Church. Firſt, he profeſſeth that he wrought with his hands, not for that he ought ſo to do (for he proueth that they ought to hauehave miniſtred vntounto him) but that they might hauehave no exception againſt him. Secondly, the example of the Apoſtle herein is no way to preſſe vsus, for that he needed not, as we, to attend vntounto reading, but being immediately taught of God, and furniſhed with all knowledge in the third heauen, he was able at all times to teach the way of God perfectly, though he wrought with labour and trauell night and day. But we cannot intend manuarie matters, and do the duties of our calling. Our duty is to attend vntounto reading to exhortation,1. Tim. 4.13. and to doctrine; and the Church is to miniſter vntounto vsus neceſſary maintenance. How cunningly therefore ſoeuer we thinke we can diſpute againſt the maintenance of the Miniſter by the Church, yet do we but deceiue our ſelues therein. This is true generally, that whatſoeuer we ſay or diſpute, we will giuegive as little to his maintenance as may be, we will withhold from him as much as we can, we thinke that wel gotten that is ſaued from them, and we thinke euerie little too much that they hauehave.
Beloued, I hauehave no cauſe but to perſwade my ſelfe better things of many of you. OnelyOnly I ſpeake how it fareth commonly with men abroad. The peoples readineſſe in all places to deceiue their Miniſters in all kinde of their tithes, is often ſpoken of vntounto vsus that hauehave ſome farther experience therein then what we hauehave by heare-ſay. As for vsus, let it not be ſo with vsus, but let vsus be ready to communicate vntounto him that hath taught vsus in the word, that there be no complaint of our not communicating concerning the matter of giuing and receiuing. EueryEvery labourer is worthie of his wages. Let vsus not deny them vntounto him that oftentimes ſteepes his labors with vsus in his owne bloud. Nay, let vsus giuegive them cheerefully vntounto him as vntounto him that watcheth for our ſoules. It is but copper that we giuegive for the pureſt gold. Let vsus not ſtand vppon this exchange, but let vsus offer it moſt willingly.
The ſecond thing which I note in theſe words is, that the Apoſtle ſaith, that the Philippians onelyonly communicated with him concerning &c. They waited not to ſee what the other Churches would do, whether they would giuegive the Apoſtle ought or no, or what they would giuegive, or when they would giuegive, but they bethought themſelues what they were in duty to do, and that they did, though they onelyonly did it. Whence I obſerue this leſſon for vsus, that looke what is our dutie to do, that we are to do, though none ioyne with vsus. If Noah ſhould hauehave looked what the old world did, and hauehave faſhioned himſelfe like vntounto them, he had bene like to hauehave periſhed in the waters with them. But he looked what his God required of him, and though none ioyned with him,Geneſ. 6.7. yet he alone walked with the Lord, and therefore he alone was ſaued, when the reſt of the old world was drowned with the waters. Or if Lot ſhould hauehave looked to the wicked conuerſation of the Sodomites, and defiled himſelfe with their vnlawfull deedes, he had bene like to hauehave bene conſumed in the fearfull burning of thoſe ſinfull cities.19. But he looked to the Law of his God, & though none ioyned with him, yet he alone walked in the wayes of the Lord, and therefore when the citie, and they that were in it were deſtroyed, he was ſaued. Or if that Samaritane that was cleanſed with the other nine, ſhould hauehave ſtaied to waite what the other nine would do, his leproſie might hauehave taken hold of him againe. But he conſidered his owne duty, and when he was healed, Luke 17.he turned backe, and with a lowd voice praiſed God, and fell downe at his feete on his face, and gaue him thankes: and therefore he was praiſed of the Lord, and cleanſed of his leproſie. All which examples ſhew plainly vntounto vsus, that we are not to looke what others do, but what we are to do; and though all the reſt of the world bow the knee vntounto Baal, yet muſt we with Eliah looke vntounto the Lord our God, and ſerue him alone: whatſoeuer is our dutie to do, that muſt we do though we onelyonly do it. Though there be but few that ſtriue to enter in at the ſtrait gate, yet muſt we ſtriue to enter in at the ſtrait gate:Luke 13.14. Exod. 23.2. neither may we follow a multitude to do euill. It is our duty that we muſt looke vntounto, and be there many or few, any or none beſides our ſelues to ioyne with vsus, yet muſt we do that which our duty requireth of vsus.
This may teach vsus to reforme a great fault in our ſelues. We are none of vsus growne to that height of impiety (I hope) that in a deſperate moode we will ſay, that we had rather go to hell with company, then go to heauen alone. But this is a great fault with many of vsus. In matters of contribution vntounto any good purpoſe, what do we ſay? No reaſon we ſhould contribute alone, we wil ſee what others will do; if they contribute, we will; if they will not, we will not; and ſaying thus, we thinke we ſay well; and if we adde this, let others do, and in proportion we will not be behinde the beſt, then we thinke no man can ſay more, or better. But thus ſtill we depend vponupon the doing of others, whereas in doing good we ſhould one go before another, and rather ſtriue to be examples vntounto others, then ſtand vponupon the example of others. If we be the foremoſt, it may be others will follow vsus; and if we be alone, it is better to walke in the way alone, then out of the way with others. In matters likewiſe of election what do we ſay? We would gladly beſtow our voyce on the beſt, but the moſt go another way, and we can do no good by ſingling our ſelues from the reſt, a note of ſingularity we may bring vponupon our ſelues; if there were any poſſibility to do good, we would beſtow our voice as we ſhould, but being none, we may not loſe our voice that way, but beſtow it another way. Thus we looke at the example of others, and offend by the example of others, whereas rather by our example others ſhould be condemned which do not as we do. Beloued, let this be our rule, to looke what we ſhould do, not what others do. Let vsus do that we ought, though we alone do it, & let vsus flie the reſt, how many ſoeuer follow it. Let vsus by our exāple prouoke others to do that is good, and if they do not follow it, let their iudgement be vponupon their owne head. If we alone walke in the waies of our duty, our reward is with our God, but their iudgement ſleepeth not, that either will not walke with vsus, or forſake vsus in the way.
In the next verſe the Apoſtle giueth this teſtimonie vntounto the Philippians, that when he was abſent from them, when he was in Theſſalonica, they ſent their liberalitie once and againe vntounto him to relieue his neceſſitie. Wherein firſt I obſerue a notable patterne of that great care which ought to be in the people for their Miniſter. The people ſhould after the example of the Philippians, be carefull to inquire into the ſtate of their Miniſter, and as they ſhall vnderſtand him to neede this or that help, this or that encouragement, ſo they ſhould be willing once and againe, euen as neede is with all cheerefulneſſe, wherein ſoeuer they may to helpe them. But farre otherwiſe is the practiſe with vsus. If his liuing be ſmall, and he ſuch a one as laboureth painfully in the word amongſt vsus, yet will we not relieue him; and if we ſend once and againe vntounto him, it ſhall be when we hauehave got ſome aduantage againſt him, ſome that may vexe and trouble him, and either weary him of all, or turne him out of that little that he hath. His bareneſſe and his want ſhall be his reproach amongſt vsus, but no cauſe of any holy care for him. It ſhould not be thus, but as the Philippians did, ſo ſhould we do, euen take all care for them that teach vsus in the word.
Secondly, in the perſon of Paul, I note that it was Paules neceſſitie which the Philippians ſent once & againe to relieue. Whence I obſerue, that euen the beſt Miniſters of the Goſpel of Chriſt Ieſus are ſometimes vrged and preſſed with neceſſitie. In Paul indeed it was leſſe maruell, both becauſe that was the infancie of the church, and for that he alwaies went about either planting or ſtabliſhing the Churches, and ſetled himſelfe in no certaine place. But now that the Church is ſtabliſhed, and the Miniſterie ſettled, that now ſometimes the very beſt ſhould be preſſed with neceſſitie, I know not well what to ſay to it. It is certainely one of the ſhames and diſcredites of our Clergie, that in many places the worthieſt labourers want, and the verieſt loyterers abound. Some lights of the church hauehave either nothing, or as litle as litle may be: & againe, ſome others, that either cannot, or will not do any good in the Church at all, hauehave liuing vponupon liuing, & dignitie vponupon dignitie heaped vponupon them. Ye ſee the note which I ſhould proſecute: but time will not giuegive me leaue.