Lectures upon the vvhole Epistle of St. Paul to the Philippians, deliuered in St. Peters Church in Oxford: by the reuerend and faithfull seruant of Christ Henry Airay ... and now published for the vse of Gods Church by C.P. ...

LECTƲRE IX.

PHILIP. 1. Verse 9.

And this I pray, that your loue may abound yet more and more in knowledge, and in all iudgement, that ye may discerne things that differ, &c.

NOw, after the signification of the Apo∣stles thankesgiuing vnto God on the Philippians behalfe, for their fellowship in the Gospell, and of his perswasion of their perseuerance therein vnto the end, followeth for a full complement of testifying his loue vnto them, and winning their at∣tention vnto him, a signification of his praying vnto God for them in these words, And this, &c. before hee had said, vers. 4. that alwaies in all his prayers he had thē in remembrance; and now he sheweth what his prayer for them was, and that was, That their loue might abound, &c. Which prayer, as it doth abundantly testifie his loue towards the Philippians, so doth it also imply a com∣mendation of them, and an exhortation vnto them: for in praying, that their loue may abound yet more and more in knowledge and in all iudgement, hee giueth them testimonie of their loue, and of their knowledge, and iudgement, & that they did abound in these things, & his prayer is, that they may abound yet more & more in these things. And againe, in thus praying for them, he lets them in his owne example see what they are to pray for, and in effect, exhorteth them to giue all diligence hereunto, that their loue may abound yet more and more in knowledge, &c. And indeed, this is the very maine pro∣position, and principall exhortation of this Epistle, that

their loue may abound &c. But let vs a little more parti∣cularly sift the meaning of the words in this his praier. His praier, yee see, is that their loue may abound, .i. that as a fountaine which keepeth not his waters in it selfe, but sends them out vnto others, so their loue may not bee shut within their owne bowels, but issue out vnto the good of others. And hee praieth that their loue may a∣bound yet more and more: whereby he implieth that their loue was manifest, and that their loue abounded: for the streames thereof had flowed vnto him being in pri∣son at Rome, and he praieth that it may abound yet more and more. but how? in knowledge and in all iudgment, that their loue being founded and grounded in sound know∣ledge, and in sound iudgement, they might discerne things that differed &c. Now by knowledge hee meaneth the generall knowledge of Gods will out of his word; and by iudgement he meaneth such an experience and sense in themselues of spirituall things, as through, which men expert in the word of righteousnesse haue their wits or spirituall senses exercised to discerne both good & euill, as by comparing this place with that to the Hebrewes it may appeare: for that which the Apostle there hath, strong meat belongeth to them that are of age, which through custome haue their wits exercised to discerne both good and euill, is as if we should read after the phrase of our Apostle here, thus, strong meat belongeth to them that are of age, which through iudgement can discerne both good and euill. So that the Apostle praieth that they may abound as in loue, so in knowledge of Gods will out of his word, and in all iudgement, .i. in sound iudgement through a fee∣ling experience in themselues, of such spirituall things as they know by the word, whereon their loue may bee grounded. And why doth he pray for their growth and increase in these things? Euen for these ends; 1. that they may discerne things that differ one from another, good from bad, and vncorrupt from corrupt doctrine. 2. that they may be pure from staine or corruption in

doctrine, faith, or maners. 3. that they may be without offence, neither slipping backe, nor standing at a stay, but holding on a constant course vntill the day of Christ. 4. that they may be filled with the fruits of righteousnes, abounding in euery good worke, which are by Iesus Christ, from whom they haue their beginning, vnto the glory and praise of God, which is their end. These were the ends for which he praied, that their loue might abound yet more and more in knowledge, and in &c.

So that the things principally to bee noted in these words, are three; First, the Apostles action of praying, This I pray. Secondly, the things for which he praied, which were three, 1. their increase in loue. 2. their in∣crease in knowledge. 3. their inerease in iudgement. Thirdly, the ends wherefore he praied for these things vnto them, which were foure, as euen now we heard. Now let vs see what notes we may gather hence for our farther vse and instruction.

The first thing which here I note is, that the Apostle praied for the Philippians, that their loue might abound yet more and more &c. The Philippians abounded in loue, in knowledge, and in iudgment, yet still the Apostle praied that they might abound yet more and more in these things. Whence 1. I obserue the continuall vse and necessitie of praier: whatsoeuer graces the Lord haue bestowed on vs, yet still we haue neede to pray, euen that we may yet more and more abound in those very gra∣ces. And therefore the Apostles exhortation is, Pray continually, whether yee be in aduersitie, or in prosperity, whether yee want, or yee haue, yet pray continually. If ye want, that he may supply your wants, and giue vnto you, which giueth vnto all men liberally, and reprocheth no man. For so Iames exhorteth, saying, If any man lacke wisdome, which is there meant of wisdome to endure pa∣tiently afflictions, but it is true in all graces generally, if any man lacke any grace, let him aske of God which giueth to all men liberally, and reprocheth no man, and it shall bee

giuen him. So likewise if yee haue, yet pray continually that yee may increase and abound, and if yee abound, yet pray continually that you may abound yet more and more in those graces wherein yee abound. So wee see the Apostle praied for the Thessalonians, saying, The Lord increase you, and make you abound in loue one towards another, and towards all men. In the first chapter hee had commended their diligent loue: so that it was not for the hauing of that which they lacked that the Apostle praied, but for their increasing and abounding in that grace which they had. And so here our Apostle praied for the Philippians, that they might abound yet more and more &c. What, was it for the hauing of that which they lacked that hee praied? No. Was it that they might abound in that which they had? Nor onely so: but that they might more and more abound in those graces wherein already they abounded. And the Apo∣stle thus praying for the Thessalonians, that they might increase and abound in that grace which already they had; and for the Philippians that they might increase and abound more and more in those graces, wherein al∣ready they abounded, therein taught them, and in them vs, that we are to make our requests vnto God in praier and supplication, as for the hauing of such graces as we want, so that we may increase and abound in those graces w^ch we haue, & that we may abound still more & more in those graces wherein already we doe abound. So that whatsoeuer graces we haue, still we are to pray that wee may continually more and more abound therein. And the reason why wee are continually so to pray is very plaine: for 1. such is our weaknes through the sinne that hangeth so fast on vs, that vnto whatsoeuer measure of grace we be growne, yet stand therein we cannot, vn∣lesse he doe continually stay vs and vphold vs with his hand. Let Peter witnes, whose faith faileth, and he sink∣eth, if the Lord susteine him not, and saue him. Paul also may witnes the same, whose courage in his bands may

faile him, if by the power of the spirit through the praier of the Saints hee be not assisted, that therein hee may speake boldly as he ought. In regard therefore of our vnablenes to stand or grow, without his continuall sup∣port and supply, still we had need to pray vnto the Lord, whatsoeuer measure of grace we be growne vnto. 2. In whatsoeuer grace we abound, yet therein, we come so far short of that perfection wherein we should endeuour, that continually we had neede to pray that we may a∣bound yet more and more therein. And therefore Da∣uid that was well taught in the Lord his statutes, yet still praieth vnto the Lord to teach him his statutes, and ha∣uing more vnderstanding then all his teachers, yet still praied vnto the Lord to giue him vnderstanding; and taking as great delight in the way of his testimonies, as in all manner of riches, yet still praieth vnto the Lord, that he will incline his heart vnto his testimonies. And what was this, but his praier that hee might abound yet more in the knowledge, and in the vnderstanding, and in the delight of the Law of the Lord, because howso∣euer hee abounded therein, yet he came farre short of that he should? And for the same reason it behoueth vs so to doe, as we haue him for an ensample.

This then may serue, to condemne our great negli∣gence and slacknes, our great coldnes and faintnes gene∣rally, both in publique and priuate praier vnto the Lord our God. For is there so continuall vse and necessitie of praier, whether we want any grace that we may haue it, or haue any grace that we may increase and abound in it, or abound in any grace, that we may abound yet more and more in it? How then is it, that we are so negligent and slacke, so cold and faint in praier generally? Vnto publique praier wherein we pray for what we want, and for increase in that we haue, and that we may more and more abound in that wherein we abound, how negligent and slacke are we, and how cold and faint are we therein? Some of vs come so seldome thereunto as that there is

very little difference betweene vs, and plaine Recusants; others of vs come so slowly thereunto, as that we come, as they say it is good to come to a fray, to the end of it; others of vs in time of publique praier are occupied ei∣ther in priuate praiers, or in reading vpon some booke or other, or in talking one vnto another; others of vs either fall asleepe, or are troubled with wandring and by-thoughts, and haue our mindes at home, or in the fields, vpon our commodities, or vpon our pleasures, and ra∣ther vpon euery thing then vpon that we should. Gene∣rally so defectiue and wanting vnto our duties wee are herein, as if either we knew not, or cared not how to ac∣count of, and how to carry our selues in publique praier. And as we faile of that we ought in publique, so doe wee also in priuate praier. For how seldome doe we, as our blessed Sauiour willeth vs, enter into our chambers, and shut our doores vpon vs, and pray vnto our father which is in secret? Can our wants presse vs to pray priuately vnto the Lord that he will supply our wants? Nay seldome wee humble our selues in priuate before the Lord, euen for the supply of our wants; or if we doe, our praiers are so cold, and so faint, and so troubled with wandring and by thoughts, that we pray and haue not, because we pray not as wee ought. Can the graces which we haue, and wherein we abound, presse vs to pray priuately vnto the Lord that we may increase in those graces we haue, and abound yet more & more in those wherein we abound? Nay here commonly we forget our selues, and as if we were well and needed no more, wee pray not vnto the Lord for increase, but carrying our selues like vnto the Pharisee, we thinke we are not as other men, and we say depart from mee, for I am more holy, more learned, more wise, more sober, more modest, more patient then thou, and forget God by whom we are so. Surely not the best of vs all, but we are guilty of very many defects touching praier. Let vs therefore hereafter vse more carefullnesse herein then heretofore we haue done. Let

vs reforme our negligence and slacknesse in comming to publique prayer. It hath the promise, that where two or three bee gathered together in Gods name, there will he be in the middest of them; and oftentimes hee bles∣seth vs, because of them that pray with vs. Let vs pray in faith, and wauer not, and whatsoeuer we aske in prayer, if we belieue, we shall surely receaue it. Let vs not cease, but in publike, and in priuate, powre out our prayers vnto the Lord, both for such graces as wee want, and for en∣crease in such as we haue, and that we may abound more and more in euery good grace. Continuall neede wee haue: let vs therefore, as the Apostle exhorteth, Pray continually, euen whatsoeuer graces wee haue, let vs pray that we may abound more and more therein.

The second thing which hence I obserue is, that Christians are not to stand at a staie, or to content them∣selues with reasonable good beginnings, but whatsoeuer grace it is wherein they stand, they are continually to la∣bour, that they may abound more and more therein. Which, as this place sheweth, so farther that of the Apo∣stle to the Hebrewes, where he saith, Therefore, leauing the doctrine of the beginning of Christ, let vs be led forward vnto perfection. Where the Apostle shewes, that wee are not alwaies to be a learning the principles and beginnings of Religion, but as children which at the first are fed with milke, doe afterwards take and digest strong meate; so from principles in religion, we should goe forward vnto perfection in religion, growing vp daily more and more in the vnity of faith, and of the knowledge of the Sonne of God into a perfect man. Adde herevnto the example of our Apostle, he hauing attained vnto a great measure of perfection, yet counted not himselfe that hee had at∣tained vnto it, but hee followed hard after it, that hee might comprehend it, and still endeauoured himselfe vnto that which was before. In whose example (as in a glasse) we may see that we are not to rest in any perfecti∣on that we can grow vnto in this life, but still we are to

go forward from perfection to perfection, and still to la∣bour to encrease and abound more and more in euery grace wherewith wee are blessed. And how should any man thinke othewise, considering what enemies we haue which hinder our perfection. For, can we haue the diuell euer seeking like a roaring Lyon to deuour vs, the world laying a thousand baites to deceaue vs, our owne flesh as a strong armed man euermore assaulting vs, so that our whole liues bee a continuall sharpe warfare vnto vs, and yet hope for such perfection in this life, that wee neede not striue farther? Nay, these continually bid vs such battaile that if either wee stand or giue backe, wee may quickely take the foyle. Still therefore, wee must hold on, and as long as the Lord continues our life, so long we must giue all diligence to abound more and more in euerie grace wherein we stand.

This then serueth to condemne the miserable corrup∣tions of our times, for so it is with vs, that a great many of vs rather go backeward, and growe worse and worse, then better and better. Many which seemed to haue be∣gunne in the spirit, make an end in the flesh; which see∣med for a time to haue runne well with the Galathians, are with them drawen away with diuers lusts, which drowne them in perdition. Others of vs pawse at the matter, and, as if there were danger in euery step farther, we stand at a stay and moue not our foote forward. But what doe I say, that wee stand at a stay? Nay, indeede, and in truth, we plainely go backeward: for not to go forward in the way of Christianitie, is to goe backeward; and not to encrease in the graces of Gods spirit, is to de∣crease in them! And therefore the iudgement of the Laodiceans because they were not hot, was as if they had been cold, euen to be spewed out of the Lord his mouth. Others of vs can be content to make a shew of going for∣ward, and encreasing in religion and pietie, but it is for our aduantage an gaine, that vnder a colour of zeale and forwardnesse, we may the better compasse our commo∣dities,

and bring our purposes to passe: for we like bet∣ter of the account that gaine should bee godlinesse, then that godlinesse should be gaine, and againe we will make of a shew of godlinesse. The least number by farre is of them that hauing begun well, doe in their soules labour after perfection, that they may abound more and more in the grace wherein they stand. But let our care, belo∣ued, be, to be of this number. Let vs so striue after per∣fection, that we may daily grow from perfection to per∣fection, till we become perfect men in Christ Iesus. Let vs continually pray with the Apostles, Lord encrease our faith; and let vs labour by all holy meanes of hearing the word preached, and reuerent vse of the blessed Sa∣crament to growe more and more in faith. Let vs pray with the Prophet, Stablish the thing (O God) that thou hast wrought in vs; and let vs labour to bee daily more and more grounded & stablished in euery grace that the Lord hath wrought in vs. And if alreadie we do thus, let vs comfort our selues in this that we doe as we ought, and let vs hold on our good course vnto the end.

The third thing which here I note is, that the Apostle prayeth, that their loue might abound more and more; their loue towards God, their loue one towards another, their loue towards the poore Saints and afflicted members of Christ Iesus. Whence I obserue, that in all Christians this must bee a continuall care, that they may abound alwaies more and more in loue towards God, in loue one towards another, and in loue towards the poore Saints and afflicted members of Christ Iesus. For, first, touching the loue of God, how can we loue him e∣nough, who so loued vs, euen when we were enemies vn∣to him, that hee sent his onely begotten sonne into the world to suffer death for vs, that we might liue through him? This was loue passing the loue of women, and how should wee loue him that thus loued vs first? Sure our care can neuer bee enough, that still wee may more and more abound in loue towards him. Againe, touching

the loue one of another, we see how the Apostle prayeth for the Thessalonians, saying, The Lord encrease you, and make you to abound in loue one towards another, and towards all men. Which his prayer for them, was a plaine signifi∣cation of that care which was behoouefull to be in them, namely that they might encrease and abound daily more and more in mutuall loue one towards another, and not in them onely, but in vs also, vnto whose edification and instruction those things were plainely written. Also, touching our loue towards the poore Saints and afflicted members of Christ Iesus; we see how the Apostle pres∣seth and vrgeth the Corinthians, and in them vs therevn∣to, commending their good beginning, and exhorting them by the example of the Macedonians, and of our blessed Sauiour, to continue, and to abound more and more therein. But, what should farther proofe of this poynt need then this, that loue and charitie towards the poore Saints is so often commanded, and commended in the holy Scriptures, and so greatly rewarded? for the oftener that it is commaunded and commended in the holy Scriptures; and the more, that it is rewarded, the more carefull it behooueth vs to be, that wee abound therein. Thou shalt not harden thine heart, nor shut thine hand from thy poore brother, but thou shalt open thine hand vnto thy brother, to thy needy and to thy poore in the land, saith the Lord: Thou shalt not harden thine heart, but open thy bowels of compassion, and bee mercifull, and louing, and tender-hearted towards thy poore brother. The like com∣mandement is often giuen in the holy Scripture. And what a cōmendation was it generally vnto the Churches of Macedonia, that out of their most extreame pouerty, they were so richly liberall vnto the poore afflicted Saints, and perticularly vnto these Philippians, that they communicated to our Apostle in his bands? Or what greater reward can be giuen vnto any, then is promised vnto them that giue the Saints meate when they are hungrie, that giue them drinke when they are thirstie,

that cloath them when they are naked, that visite them when they are sicke, that relieue them when they are in prison, &c. euen a kingdome of glorie? In a poynt so cleare, many proofes are not needfull. For more care is not needfull, that we may encrease and abound more and more in faith, hope, or other grace of the spirit, then that wee may abound more and more in loue, euen in loue, both towards God, and towards one another, and towards the poore Saints in their affliction and miserie.

Which serueth to condemne the more then keicolde loue of Christians in our daies. To censure any of you so sharpely, beloued, as if yee loued not God, or at least but with a colde loue, would seeme it may be hard. For all of you loue God, and hee that thinketh otherwise is much deceaued. But, tell me, do all of you loue one an∣other? It may be that some of you will here yeeld a lit∣tle. And, I tell you, or rather the holy Ghost telleth you, that hee that loueth not his brother, whome he hath seene, lo∣ueth not God, whom he hath not seene. The Apostles exhor∣tation is, Bee affectioned to loue one another, with brotherly loue: And againe, Let brotherly loue continue: And a∣gaine, Aboue all things haue feruent loue amongst you. But our often brawlings, and diuisions, and quarrels, and con∣tentions, and swellings, and discords shew, that wee haue not hearkened nor obeyed their counsell, so farre haue we been from abounding more and more in loue one to∣wards another? And if we doe not loue one another as wee should, iudge yee by the former place whether wee loue God as we should. Behold, saith the Prophet, how good & ioyfull a thing it is brethren to dwell together in vnity. Surely in any thing we cannot be liker vnto God, then if we loue one another: for God is loue, and wee by loue are made Gods house, wherein he liketh to dwell; For he that dwelleth in loue, dwelleth in God, and God in him. We haue beene too colde in loue one towards another, and therefore too colde in loue towards our God. Aboue all things let vs haue feruent loue amongst our selues, and

so shall we be sure that we loue God indeed. And as we haue beene too colde in loue one towards another, and consequently in loue towards God, so can I not much commend our loue towards the poore Saints and affli∣cted members of Christ Iesus. I cannot reprooue you for not abounding more and more in this loue, because, as yet, you do not abound in this loue. Through a good and godly statute lately made, the poore Saints come not now vnto your doores; but through want of reliefe they faint in their houses: insomuch, that as the children of Israell when their burthen was heauier, and their taske greater, cryed out vpon Moyses, and Aaron, saying, The Lord looke vpon you and iudge, for ye haue made our sauiour to stinke before Pharaoh and his seruants, in that ye haue put a sword in their hand to slay vs: So they cry out vpon them that were the meanes of this statute, saying, The Lord looke vpon them that haue done thus vnto vs, for they haue made our sauiour to stinke before our brethren, and haue put a sword in their hands to slay vs. And where is the cause of this cry? Not in the statute: for it is as good a statute as could be deuised both for you and them: but the cause is in you. Ye are well content that they come not to your doores as they were woont; but there wanteth in you a willing and readie mind to contribute to their necessities as the statute requireth. When some taske or burthen should be leuied vpon you for their maintenance, in re∣spect of that reliefe, which they were woont to finde at your doores, here ye draw back the shoulder, and euerie man would giue so little, that the statute cannot haue his entendment. And thus it is that you haue a sword to kill the poore withall: for, by the statute, they may not come to your doores, & yet you will not contribute to their maintenance according vnto the statute. Beloued, open the bowels of your compassion, let your loue to∣wards the poore Saints appeare, communicate to their affliction, miserie, and pouerty, and as God hath giuen to euerie man, so let him giue, not grudgingly, or of

necessitie, but willingly and cheerefully. They are Gods saints, they are members of Christs bodie, they are your brethren, and many of them it may be as rich in Gods fauour as the most of you, and that which yee willingly and cheerefully now giue vnto them, shall further your reckoning in the day of Christ Iesus. Be therefore rea∣dy to giue, and glad to distribute, laying vp in store for your selues a good foundation against the time to come. Let your loue towards God, towards one another, to∣wards the poore saints of Christ Iesus be manifest vnto all men, that they which see your loue may glorifie God on your behalfe. So shall yee be loued of loue it selfe, and liue for euer where your loue shall haue none end.

Notes

• Heb. 5.14.
• 1 Thess. 5.17.
• Jam. 1.5.
• 1 Thess. 3.12.
• Matth. 14.31.
• Ephes. 6.20.
• Psal. 119.
• Matth. 6.6.
• Math. 18.20.
• 21, 22.
• Heb. 6.1.
• Psal. 3.12.
• Apoc. 3.16.
• Psal. 68 28.
• 1 Thess. 3.12.
• 2 Cor. 8.
• Deut. 15 7.11.
• 1 Ioh. 4 20. Rom. 12.10. Heb. 13.1. 1 Pet. 4.8.
• Psal. 133.1.
• 1 Ioh. 4.16.