Lectures Upon Philippians, Lectures · Chapter 4 · Lecture 94
LECTƲRE XCIV.
PHILIP. 4. Verſe 19.
And my God ſhall fulfill all your neceſſities through his riches, with glorie in Chriſt Ieſus.
ANd my God ſhall, &c. The Apoſtles commendation of the Philippians liberalitie we hauehave heard, which was this; Firſt that in it ſelfe it was ſuch as that after he had receiued it, he had plentie, and was filled; Secondly, that it was a ſweete ſmelling odour, a ſacrifice acceptable and pleaſant vntounto God. Now vntounto this commendation the Apoſtle addeth a promiſe of recompence of reward for their liberalitie, and ſo concludeth the Epiſtle with praiſe and thankſgiuing vntounto the Lord. In verſe 19. where the promiſe is, firſt I note the Author of the recompence promiſed, which is God, whom the Apoſtle in great ſtrength of faith calleth his God, both for his owne comfort, and for the Philippians encouragement. Secondly, I note what recompence is promiſed, which is, that his God ſhall fulfill all their neceſſities; wherein he alludeth to that he had ſaid in the former verſe, that as he was filled by them, & all his neceſſities ſupplied through their liberalitie, ſo his God ſhould fulfill all their neceſſities, and ſupply all their wants. Thirdly, I note the poſſibilitie of making this recompence, which appeareth to be eaſie becauſe God is rich: My God ſhall fulfill all your neceſſities through his riches. Fourthly, I note the fulneſſe of the recompence promiſed vntounto their liberalitie, in that it is ſaid that he ſhall fulfill all their neceſſities through his riches with glorie; all, with glorie, that is, ſo plentifully and abundantly, and gloriouſly, that it ſhall be to the glorie of his name. Laſtly, I note the cauſe wherefore, or the meanes wherby ſuch recompence ſhall be made, which is Chriſt Ieſus, in whom, and for whom, and through whom we hauehave and receiue both all the promiſes, and all the bleſſings for this life, and for that that is to come, My God ſhall fulfill, &c. with glorie in Chriſt Ieſus. The ſumme then of theſe words is this, as if he had thus ſaid: As I hauehave plentie, and am filled by you, ſo that all my wants are ſupplyed; ſo my God that helpeth me and comforteth me in all my troubles, my God that ſeeth and regardeth your mercies towards me, ſhall for a full recompence of reward fulfill all your neceſſities, and ſupply all your wants through his riches plentifully to the glorie of his name, not for the merit of your worke, but in and for Ieſus Chriſt, in whom, and for whom, you and your workes are accepted. This I take to be the meaning of theſe words. Now let vsus ſee what notes we may gather hence for our farther inſtruction.
The firſt thing which here I note is that the Apoſtle ſaith, My God, &c. which is not ſpoken by way of excluding them, as if he were not their God alſo, but partly out of the powerfull might of his ſauing faith, partly to comfort himſelfe in the middeſt of all his troubles, partly to note his vpholding ſtay in all his troubles, and partly to imply vntounto the Philippians that what they had giuen vntounto him they had giuen vntounto God. For ſo it will appeare, if the ſpeech be well obſerued, that ſuch neare application hath alwaies ſuch ſignification. So Dauid, The Lord is my rocke and my fortreſſe, Pſal. 18.2.and he that deliuereth me, my God, and my ſtrength, my ſhield, the horne of my ſaluation, and my refuge. So Eſay, O Lord thou art my God, Eſay 25.1. Mat. 27.48.I will exalt thee, and I will praiſe thy name. So our bleſſed Sauiour, My God, my God, why haſt thou forſaken me? In which and many other like places, where the Prophets, and Apoſtles, and our bleſſed Sauiour do vſe theſe particular ſpeeches of, My Lord, my God, and the like, they do not vſe them as thereby ſingling out vntounto themſelues a peculiar God, but in ſome ſuch like reſpect as before was mentioned, to wit, either through the great ſtrength of their faith, or for their comfort in their troubles, or to note their vpholding ſtay in their afflictions, or elſe to imply the communication vntounto Gods Saints to be a communication vntounto God. Whence I obſerue that ſuch ſpeeches are no note of ſingularitie, no ſpeeches to be either ſcorned or reproued in them that vſe them with reuerence & in feare. Which I obſerue becauſe of them that vponupon the hearing of ſuch ſpeeches, are ſtraight way readie to brand him that vſeth them with ſome new name of Puritane, or Preciſian, or the like; and in ſcorne to aske him who is his God, who is his Lord, and whether he hauehave any peculiar God which is not our God, and our Lord. Of whom I aske againe, whether the Prophets, and Apoſtles, and our bleſſed Sauiour which vſed theſe ſpeeches, were Puritanes, or Preciſians, or the like? If they were, why is it obiected vntounto any man that he is? if they notwithſtanding theſe ſpeeches were not, why vponupon the like ſpeeches is any man iudged to be? Shall any man aske of any of them, who is his God, or who is his Lord, or whether he hauehave any peculiar God? Why ſhould then any ſuch queſtion vponupon the like occaſion be made? It may very well be that they who now aske ſuch queſtions, if Paul were now liuing, and now ſpake or wrote thus, would aske him the like queſtions.
Wherein learne a notable policie of the Diuell. He ſeeth the great ſtay, and the great comfort that the child of God hath, when he comes ſo farre as that with boldneſſe and confidence he can ſay, my God, and my Lord. He ſeeth that whatſoeuer troubles do preſſe vsus, whatſoeuer ſcorners do blow vponupon vsus, howſoeuer he ſeeke continually like a roaring Lion to deuoure vsus, yet nothing can caſt vsus downe, if through the powerfull might of a ſauing faith we can ſay, my God, and my Lord. He ſeeth that to come ſo neare vntounto God, as to call him my God and my Lord, is to depart too farre from him. And therefore he laboureth againſt this boldneſſe and confidence, and neare approch: and to this purpoſe hath deuiſed to brand them with odious names that ſhall at any time ſo ſpeake. Neither yet doth my ſpeech tend to perſwade the ordinary vſe of thoſe ſpeeches, my God, and my Lord. For our bleſſed Sauiour hath taught vsus to pray, Our Father which art in heauen, and I know that our moſt vſuall ſpeeches of our Lord, and our God, are moſt holy, and moſt Chriſtian. OnelyOnly this I ſay, that it ought not to be preiudiciall vntounto any man, if at any time he ſay, my God, and my Lord. He may ſometimes vſe them, and yet ought nor therefore either to be noted of ſingularitie, or to be ſcorned or reprooued. Let them conſider what I ſay, that are ſo readie vponupon ſuch occaſions to brand men with names that they know not what they meane, & let vsus in no ſort follow their example. Let vsus ioyne with thē that ſay, Our God, and our Lord; but let vsus not ſcorne or reproch them that ſay, My God, or my Lord. Nay, let vsus know, that nor we, nor any can hauehave any greater ſtay or comfort then in this, that the Lord is his God, and his Lord. Thus much of this note by the way.
The ſecond thing which here I note, is, what recompence of reward the Apoſtle promiſeth vntounto the Philippians for their liberalitie towards him. The promiſe is this, that as he was filled by them, and all his neceſſities ſupplied by their liberalitie, ſo God ſhould fulfill all their neceſſities through his riches with glorie. Whence I obſerue this leſſon for vsus, that looke what good we do vntounto Gods Saints here on earth, God ſhall recompence the ſame into our boſomes, both with bleſſings in this life, and likewiſe in that that is to come. Deliuer we the poore and needie in the needeful time of trouble? the recompence is,Pſal. 41.1. Bleſſed is he that conſidereth the poore and needie, the Lord ſhall deliuer him in the time of trouble. Are we mercifull vntounto the poore, and do we ſell them come good cheape? The recompence is, He that is mercifull, Pro. 11.17.26.rewardeth his owne ſoule: and bleſſing ſhall be vponupon the head of him that ſelleth corne. Do we feed the hungrie, clothe the naked, viſite the ſicke, lodge the ſtranger, go to him that is in priſon? The recompence is, Come ye bleſſed of my Father, Mat. 25.34.inherite ye the kingdome prepared for you from the foundations of the world: for I was an hungred, &c. In a word, are we ready to do good, to diſtribute, and to communicate according to our abilitie? The recompence is, we lay vp in ſtore for our ſelues a good foundation againſt the time to come, to obtaine eternall life.1 Tim. 6.19. Mat. 10.42. Not a cup of cold water, giuen vntounto any in the name of a diſciple, ſhal loſe his reward. So mercifull, and gracious, and bountifull, and liberall is the Lord our God, as that he doth repay one good turne vntounto our brethren, with an hundreth bleſſings from himſelfe, and gifts of no value, with an eternall weight of glorie.
A great mercy of our gracious God, to promiſe or to pay ſuch recompence of reward vntounto our workes; and a notable inducement to ſtirre vsus vp vntounto all workes of charitie. The ſame motiue the Preacher alſo vſeth, where he ſaith, Caſt thy bread vponupon the waters, Eccl. 11.1.for after many dayes thou ſhalt finde it: Caſt thy bread vponupon the waters, that is, breake thy bread vntounto the hungrie, be mercifull and liberall vntounto the poore; though thy almes may ſeeme to be caſt vponupon the waters, though it may ſeeme that thou ſhalt neuer hauehave thankes or ought elſe for that good thou doeſt: (for ſo too many thinke, that what they giuegive vntounto the poore, they commit vntounto a dead hand, that it periſheth, that afterwards there is no remembrance of it:) yet ſaith he, Caſt thy bread vponupon the waters. And why? he addeth a promiſe of merciemercy that ſhall follow vponupon it, for after many dayes thou ſhalt finde it, that is, thy gift ſhall not periſh, but thy God ſhall recompence it thee into thy boſome. Thou ſhalt finde it in thy basket, and in thy dough, and in the fruite of thy body, and the fruite of thy ground, in the fruite of thy cattell, in the increaſe of thy kine, and in the flockes of thy ſheepe; or if not in theſe temporall bleſſings, yet in ſpirituall graces; or if not now for a ſeaſon, yet after many dayes, as the husbandman receiueth the increaſe of his corne, which when it was firſt ſowne might ſeeme to hauehave periſhed; or if not in this life, yet certainely in the heauens when the Lord ſhall wipe all teares from thine eyes, and crowne thee with glorie and immortalitie. Here is then another kinde of reaſoning then thy carnall ſence and reaſon teacheth thee to make. Thou thinkeſt that ye way to be rich, is to be ſparing, to hold faſt,Ioh. 12.25. to giuegive away nothing that thou canſt ſaue. But as our Sauiour ſaith, He that loueth his life, ſhall loſe it. So I ſay, he that thus loueth his riches ſhall not be rich: but the way to keepe and to increaſe riches, is to beſtow them on the poore. Where they ſeeme to be loſt, there they ſhal be found; where they ſeeme to be caſt vponupon the waters, there they ſhalbe laid vp in heauen, where neither ruſt nor moath corrupt, and where theeues do not breake through nor ſteale.
Why is it then that the bowells of our compaſſion are ſhut vp againſt the poore? for in many places the poore crie, and none helpeth them, they faint in the ſtreets and none ſuccoureth them, they mourne in their ſoules and none comforteth them, they periſh for want of foode, and none relieueth them. I perſwade my ſelfe that it is not altogether thus amongſt vsus: but in many places it is thus. And what is the reaſon? Verily our diffidence and diſtruſt is the cauſe of all this. We ſee not how we ſhall hauehave ſufficiencie for our ſelues if we be bountifull vntounto others: we ſee not but we ſhall want our ſelues if thus we do ſupplie the wants of others; and though it may be we dare not openly ſpeake vntounto the point, of Gods promiſe of a recompence of reward vntounto whatſoeuer we do vntounto his poore Saints here on earth, yet do we thinke with our ſelues that if we ſhould relie much vponupon this, we might quickly bring our ſelues vntounto the beggers ſtaffe, and then who would pitie vsus? Thus though the promiſe be made vntounto vsus of fulfilling all our neceſſities, yet ſuch is our blindneſſe that we cannot ſee, and ſuch our diſtruſtfulneſſe that wee doubt how our neceſſities ſhall be fulfilled, and therefore we hold backe, and do not ſtretch out our hands vntounto the poore and needie.
Our Apoſtle therefore to meete with this doubtfulneſſe, telleth vsus that God that maketh this promiſe vntounto vsus is rich, and he will fulfill all our neceſſities through his riches. If a poore man make a large promiſe of great bountifulneſſe, we may well doubt how he will be able to make good his promiſe. But if a rich man make ſuch a promiſe, eſpecially being a good man, and one that is wont to keepe promiſe, who will make any doubt of the performance of his promiſe? Now our God that vntounto our workes of charitie hath made this promiſe to fulfill all our neceſſities, is rich.Pſal. 50.10.12 For all the beaſts of the forreſt are his, and ſo are the cattell vponupon a thouſand hils: the whole world is his, and all that is therein. The eies of all waite vponupon him, 145.15.16.and he giues them their meate in due ſeaſon; he openeth his hand, and filleth all things liuing with plenteouſneſſe. All riches of grace and glorie, of this life, and of that that is to come, are with him, and vntounto whom he will he giueth them. And therefore the Apoſtle telleth the Corinthians, ſaying,2 Cor. 9.8. God is able to make all grace to abound toward you, that ye alwaies hauing all ſufficiencie in all things, may abound in euerie good worke. The Corinthians they did as we do, they feared that if they ſhould giuegive much to the reliefe of the poore Saints, they ſhould impoueriſh themſelues thereby. For they thought, that whatſoeuer was giuen to others, was taken from themſelues. And therefore they gaue, when they gaue, very ſparingly, and nothing chearefully. Whereupon the Apoſtle tels them, that God is able, to wit, through his riches, to make all grace to abound towards them; that is, to repay them all that they hauehave giuen with aduantage, that they might hauehave enough both for themſelues, and alſo to helpe others withall. So rich is our God that he can, and ſo good is our God that he will do thus vntounto all them that ſow liberally, and giuegive chearefully. And why ſhould any man doubt of this? When thou ſoweſt thy come in the ground, doeſt thou not hope to receiue thine owne againe with aduantage? and doeſt thou not reape oftentimes a great deale more then thou diddeſt ſow? Why then ſhouldeſt thou doubt after thy diſperſing to the poore to reape ſeuen fold more for it? Why ſhouldeſt thou not hope to receiue thine owne againe with very great aduantage?
Conſidering theſe things, beloued, let it be farre from vsus to doubt that pouertie will follow our liberalitie. Let vsus not thinke with our ſelues that the more we giuegive the leſſe we hauehave, but rather that the more we giuegive the more through his riches we ſhall hauehave. Let the poore therefore be our field wherein we ſow our corne, and ſurely we ſhall reape plentifully: let the poore be our altar whereon we make our offering, and then ſurely our ſacrifice ſhall be acceptable and pleaſant vntounto God: let the poore be our chiſt wherein to hourd our treaſure, and this ſhall ſurely further our reckoning in the day of Chriſt Ieſus. If our liberality abound according to our abilitie to the poore, our God ſhall fulfill all our neceſſities through his riches, yea he ſhall fulfill them with glory, euen with ſuch plentifulneſſe and abundance as that his name may be glorified thereby.
The third thing which I note is, that the Apoſtle ſaith, that their recompence of reward was in Chriſt Ieſus. Whereby he giueth them to vnderſtand that God made this recompence of reward vntounto them of their liberality towards him, not for their works ſake as vponupon deſert, but for Chriſt Ieſus ſake onelyonly by grace. Whence I obſerue how the promiſes of God touching the recompence of reward for our works, are made good vntounto vsus; the promiſes are made and payed only in Chriſt Ieſus, not any way for the merit of our works ſeene or foreſeene. In him God from the beginning loued vsus, and made all his louing promiſes of his ſweete mercies vntounto vsus, and in him partly now he doth, & partly hereafter ſhall make them good vntounto vsus through his riches with glory. This our Apoſtle witneſſeth where he ſaith,2 Cor. 1.2. that all the promiſes of God in Chriſt Ieſus are yea, and are in him Amen; that is, in him they are all made and performed, ratified and eſtabliſhed. And the reaſon is plaine; for why doth he make or performe ſuch promiſes vntounto vsus, but onelyonly in his gracious louelove and fauour towards vsus, eueryevery promiſe of his vntounto vsus being a teſtimonie of his louelove towards vsus? And how doth he louelove vsus but onelyonly in Chriſt Ieſus, in whom alone he is well pleaſed?Mat. 3.17. His promiſes then vntounto vsus being made and performed onelyonly in louelove vntounto vsus, & his louelove vntounto vsus being onelyonly in Chriſt Ieſus, it is plaine that all his promiſes are made and performed vntounto vsus in Chriſt Ieſus alone. By him we are reconciled vntounto God, and in him, through him, and for him we hauehave whatſoeuer we hauehave. So that whenſoeuer any promiſe is made vntounto vsus throughout the whole Scripture, either of bleſſing for this life, or for that that is to come, of temporall or of eternall reward, of ſafetie from enemies, or of ſaluation in the heauens; ſtill we are to lift vp our eyes vntounto heauen where Chriſt Ieſus ſitteth at the right hand of God, & to know that in him alone both the promiſe is made, and ſhall be performed vntounto vsus, through the louelove of God wherewith he loueth vsus in him.
Hence then, firſt, we learne not to credit any ſuch as ſhall tell vsus that any reward is promiſed or giuen vntounto vsus for the merit or worth of our works ſeene or foreſeene. For let but this ground be laid, which is moſt certaine and true, that all the promiſes of God vntounto vsus are made and performed in Chriſt Ieſus; then muſt it needs be concluded, that in vsus no merits or any thing were ſeene or foreſeene, wherefore ſuch promiſes ſhould be made or performed, and that we are altogether vnworthie in our ſelues vntounto whom any ſuch promiſes ſhould be made or performed. For therefore are they made and performed in Chriſt Ieſus, becauſe in vsus there is nothing wherefore they ſhould be performed or made. Or if there be, then as the Apoſtle reaſoneth touching iuſtification, ſaying, If righteouſneſſe be by the Law; that is, by the works of the Law, then Chriſt died without a cauſe; ſo do I touching this point, If in vsus there be any thing wherefore the promiſes of God ſhould be made or performed, then in vaine are they made and performed in Chriſt Ieſus. I omit to ſpeake of the great vnworthineſſe of our beſt works, becauſe I hauehave ſpoken to that purpoſe often heretofore. OnelyOnly for this time let this ground be conſidered, and if any man at any time ſhall ſeeke to perſwade you that this or that reward is promiſed and ſhall be giuen vntounto you for the merit of your works, tell him that it is promiſed and giuen vntounto you in Chriſt Ieſus, and therefore not for any merit of your works.
Secondly, hence learne the ſtableneſſe of all Gods promiſes made vntounto his children. As this here is, ſo they are all made in Chriſt Ieſus, and therefore muſt needs be ſtable and neuer faile. Euen as we ſay, that whom he loueth once he loueth vntounto the end, becauſe whom he loueth in Chriſt Ieſus, him he alwaies loueth; ſo his promiſes being all founded and grounded vponupon his louelove, once made vntounto his children ſhall not faile for euer, becauſe they are all made in Chriſt Ieſus. A notable comfort vntounto all Gods children. Hath he promiſed life and ſaluation vntounto all that beleeue in his name? hath he promiſed deliuerance out of troubles vntounto thoſe that louelove & feare him? hath he promiſed to fulfill all their neceſſities that ſhew merciemercy to the poore? Here is the comfort that not one of theſe promiſes ſhall faile for euer, becauſe they are all made in Chriſt Ieſus, in whom he loueth vsus for euer, and therefore keepeth his promiſes made in him vntounto vsus for euer. Let vsus not therefore faile of what he requireth of vsus, and aſſuredly he will not faile of whatſoeuer he hath promiſed vsus.
Thirdly, hence learne that the promiſes made of God belong onelyonly vntounto them that are in Chriſt Ieſus. The proofe whereof is this, becauſe the promiſes made of God are onelyonly made in Chriſt Ieſus: ſo that vntill ſuch time as we be graffed in Chriſt Ieſus, and made one with him, we are meere ſtrangers from the couenants of promiſe, and quite aliants from the commonwealth of Iſrael. Holy things are not for dogs, nor pearles for ſwine, nor the childrens bread for whelpes: his faithfull oath is vntounto Abraham and his ſeede, and his holy promiſes vntounto them that be at peace with him. And who are at peace with him but they that are in Chriſt Ieſus his Sonne, by whom we are reconciled vntounto him? In vaine therefore do they looke after the promiſe that beare not fruite in the true vine Chriſt Ieſus. Worldly bleſſings they may hauehave, and that in abundance.Mat. 5.45. For he maketh his Sunne to ariſe on the euill, and on the good, and ſendeth raine on the iuſt and vniuſt. But the ſure promiſes of grace and glory are vntounto Iacob his people, and to Iſrael his inheritance. Will we therefore take comfort in his promiſes? The Spirit muſt witneſſe vntounto our ſpirit that we are in Chriſt Ieſus. Will we lay hold on the promiſes as belonging vntounto vsus? So we may, if in the aſſurance of our ſoules we can crie, Abba, Father. And therefore as we louelove and long to be partakers of the promiſes, ſo let vsus in all things grow vp into him, which is the head, that is, Chriſt. Let vsus be mercifull as our heauenly Father is mercifull, and let vsus do good vntounto all, but eſpecially vntounto them that are of the houſhold of faith. If we communicate vntounto the neceſſities of the Saints, the Lord our God ſhall fulfill all our neceſſities through his riches with glorie in Chriſt Ieſus. This promiſe is ſure, becauſe made in Chriſt Ieſus, and belongeth vntounto vsus if we be in Chriſt Ieſus, and walke worthy of Chriſt Ieſus, abounding in this, and eueryevery good worke vntill the day of Chriſt Ieſus. Now one word of that wherewith the Apoſtle concludeth his Epiſtle, ſaying, Ʋnto God, euen the Father, &c.
Ʋnto God, &c. In theſe words the Apoſtle concludeth the Epiſtle, with praiſe and thankſgiuing vntounto the Lord. Where firſt I note that now he ſaith, our God. Before he ſaid, my God; now, our God. So that howſoeuer more ſcruple be made about the one, then the other, yet ye ſee there is warrant for both, to vſe this or that ſpeech as the occaſions are. Secondly, I note that the Apoſtle ſaith, our Father. Not any but Chriſt alone ſaith, my Father. He when he ſpeaketh of himſelfe ſaith, my Father; when he ſpeaketh of vsus ſaith, your Father, as that place witneſſeth where he ſaith,Ioh. 20.17. I aſcend vntounto my Father, and your Father, and to my God, and your God. He can onelyonly ſay, my Father, becauſe he alone is his Sonne by eternall generation; we onelyonly can ſay, our father, becauſe we are onelyonly his ſonnes by Adoption through Chriſt Ieſus, and regeneration by his Spirit. Thirdly, I note that here he is called our God in reſpect of our creation, and our Father in reſpect of our regeneration: our God in reſpect of temporall, our Father in reſpect of eternall bleſſings. Now vntounto God euen our Father for both, euen for all be praiſe for euermore; that is, throughout all ages from generation to generation, that as his mercies endure for euer, ſo his name may be bleſſed and praiſed for euer.
Whence I obſerue, that alwaies in all things God euen our Father is to be praiſed; write we, or ſpeake we, remember we, or mention we temporall bleſſings, or ſpirituall graces, ſtill he is to be praiſed. And the reaſon is; For of him, and through him, and for him are all things. In all things therefore let vsus glorifie God through Ieſus Chriſt, & let vsus alwaies hauehave that ſong in our mouthes,Apoc. 7.12. Praiſe, and glorie, and thanks, and honour, and power, and might be vntounto our God for euermore, Amen. And as our Apoſtle concludeth this his Epiſtle with praiſe vntounto the Lord, ſo let vsus remember to praiſe our God for that it hath pleaſed him ſo often to aſſemble vsus together to heare a great part of this Epiſtle opened vntounto vsus, and thence to be inſtructed in the things that belong vntounto our peace. The beginning of this worke was his doing, and the continuance of this worke is his doing. VntoUnto him therefore euen God our Father be praiſe for euermore, Amen.