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 XLVII.

PHILIP. 2. Verse 29.

Receiue him therefore in the Lord with all gladnes, and make much of such. 30. Because that for the worke of Christ he was &c.

WIth all gladnesse] This is the second manner of entertainment that the Apostle would haue giuen vnto Epaphroditus their Mini∣ster at his returne vnto them. He would haue them to receiue him in the Lord, and to receiue him with all gladnes, that is, with such gladnes, as that both all should reioyce at his comming and that with an exceeding great ioy: so that he would haue both their ioy to be vniuersall, that all should reioyce for him, as he had longed for them all; and againe, no ordinarie ioy, but an exceeding great ioy, as the same words are very well translated, Iam. 1.2.

What such ioy, so vniuersall ioy, so exceeding great ioy for their Ministers returning home in health vnto them? Was Epaphroditus their Minister? Was their Minister thus to be receiued? Indeede this would make a man to doubt, as the world goes now, whether Epaphroditus were their Minister▪ Enough for a noble man, a great man, one of the Peeres o•• the Realme thus to be receiued. A Minister thus to be re∣ceiued, it is a scorne, a meere iest. Well, let it seeme vnto th•• world (as it will) a scorne, and a iest, the Apostle here we see would haue them thus to receiue their Minister, and the Mi∣nisters of the Gospell are thus to be receiued, euen with a•• gladnesse, so that all their people should reioyce, and tha•• with exceeding great ioy for them.* 1.1 O how beautifull vpon the mountaines are the feete of him that declareth and publisheth peace, saith the Prophet, that declareth good tidings, and publi∣sheth saluation, saying vnto Zion, thy God reigneth. Now of

whom speaketh the Prophet this? The Apostle plainely ap∣plieth this vnto the Ministers of the Gospell of Iesus Christ.* 1.2 They are they that declare and publish our peace and our re∣conciliation with God the Father by Iesus Christ his Sonne; they are they that declare the good tidings of the full and free remission of our sinnes by the death and passion of Iesus Christ; they are they that publish saluation vnto euery one that calleth vpon the name of the Lord, & departeth from ini∣quitie. How beautifull then should their feete be vnto vs? When they come vnto vs, or when the Lord rather sendeth them vnto vs with what gladnesse should wee receiue them? Surely I will tell you. Consider that place yet a litle further. The Prophet there speaketh first and primarily of the deliue∣rance of the children of Israel out of the captiuitie of Baby∣lon, and of them that should bring the message and gladd tydings therof. With what gladnes then may we thinke would the children of Israell, when they were in the land of their cap∣tiuitie, receiue them that would bring them good tydings of their deliuerance out of captiuitie, and returne vnto their countrie, and ancient libertie? Would not all of them receiue them with great gladnesse? Would not all of them receiue them with exceding and vnfained ioy and reioycing? With what gladnesse then should we receiue the Ministers of the Gospell of Christ Iesus, who bring vnto vs most ioyfull tidings of a most blessed deliuerance out of the most wofull thrall and captiuitie that euer was, euen out of the most tyrannicall cap∣tiuitie of sinne, death, and the deuill? Surely we should re∣ceiue them with an vniuersall ioy; we should receiue them with an exceeding great ioy, we should all of vs be glad euen in our very soules for them, & euery way that we could we should testifie this our gladnes for them. A good shew of such glad∣nesse many of the Iewes then gaue, when Christ riding into Ierusalem on an Asse, they spred their garments in the way, and cut downe branches from the trees, and strawed them in the way, and cryed through the streets of Ierusalem, and said, Hosanna the sonne of Dauid,* 1.3 blessed be he that commeth in the name of the Lord, Hosanna thou which art in the highest heauens. Here were tokens as of great honor done vnto him, so of great

gladnesse for him that was the high Priest of our profession. And the Euangelist S. Luke storying the same thing saith, that the whole multitude of the Disciples reioyced,* 1.4 and praised God with a loude voice, saying, blessed be the King that commeth in the name of the Lord, peace in heauen, and glory in the highest places. The whole multitude reioyced, and that with no small ioy, when they lift vp their voices, and said, Blessed be he &c. So we read that when Philip came to Samaria,* 1.5 & preached Christ vnto them, the people gaue heede vnto those things which Philip spake with one accord, hearing and seeing the miracles which he did, and it is said, that there was great ioy in that Citie. They heard Philip when he preached Christ vnto them, they gaue heede to the things he spake, and that with one accord, and vpon this there was great ioy in that Citie. So we read that when the Apostles passed through Phanics and Samaria,* 1.6 declaring the conuersion of the Gentiles, and no doubt strengthning the brethren also in the faith wherein they stood, it is said, that they brought great ioy vnto all the brethren; no ordinarie ioy, but a great ioy; not vnto a small number, but vnto all the brethren. Thus yee see with what gladnes the Ministers of the Gospell ought to be receiued: yee see how our Sauiour Christ the high Priest of our profession was thus receiued when towards his passion he came downe from the mount of Oliues vnto Ierusalem: yee see how the Disciples and Apo∣stles of our Sauiour Christ were thus receiued, euen with great ioy of all the brethren. And thus at this day the Ministers of the Gospell are receiued, euen with all gladnesse of all the brethren. But as then it was, so now it is, the multitude, of the brethren no great multitude, as may easily appeare euen by this one note, that the multitude of them that receiue the Ministers of the Gospell with all gladnes is no great multitude. Well (beloued) to stand no longer vpon this point, I cannot better exhort you touching this point then out of these words of the Apostle, Receiue the ministers of Christ his Gospell in the Lord, receiue them with all gladnes, and make much of them, for so it followeth.

And make much of such] In which words the Apostle brings it to the generall which before he had spoken in the particular,

& tels them how he would haue them to receiue not only Epa∣phroditus in particular, but the Ministers of the gospel in gene∣rall. Make much of such, make much account of them, haue them in high honor & estimation:* 1.7 for so the word here vsed in the originall signifieth. But whom must we haue in such ho∣nour? Make much of such; such as Epaphroditus, such as faithfully and painefully worke in the Lord his haruest, such as carefully watch for our soules, as they that must giue ac∣counts, such as labour in the word and doctrine make much of them, and account them worthy of double honor.

Here then we are taught in what account we are to haue such Ministers of the Gospell as faithfully and painefully la∣bour in the word and doctrine. We are to make much of them, we are to haue them in high honor and estimation, we are to account them worthy of double honor. For so the Apostle else where also telleth vs, saying,* 1.8 The Elders which rule well are worthy of double honour, especially they which labour in the word and doctrine. Where whatsouer be meant by double honour in particular, in generall it is meant, that all honour is due vnto them that labour in the word and doctrine. Yea indeede? honour such? make much of such, such finde-faults, such troublers of the state, such hot-headed fellowes, such discoueries of their fathers shame, such publishers of whatsoeuer they know, euen in Gath, and Ashkelon. For thus commonly they are accounted of, especially if according to the necessitie of the times they lift vp their voices like trum∣pets, and shew the people their transgressions, and the house of Iacob their sinnes. If they tell Herod of his incest, they may doe it without that danger that Iohn did, but let them looke for no lesse then to be counted troublers of all Israel,* 1.9 as Elias was accounted by Ahab. If Demetrius and the crafts∣men men with him be like to sustaine any losse by their preaching; if the godles Atheist, or the superstitious Papist thinke them∣selues galled by their preaching, then they traduce them by such and such names, and then they raise vp whatsoeuer trou∣bles possibly they can against them. Thus are they rewarded with euill for good, and with hatred for their good will; thus doe they become enemies because they tell the truth; thus

are they honoured and accounted of the world; thus com∣monly are they made of in the world that are carefull not to doe the worke of the Lord negligently. Yea and see the strangenesse of it. The cause why we should make much of the Ministers of the Gospell is, for the message sake which they bring vnto vs, because they bring vnto vs the holy word of life, the Manna, and foode of our soules; and because out of it they both teach vs that truth which we are to beleeue and imbrace, and improue those errors which we are to be∣ware and auoide, and correct those faults in our life which we are to flie and detest, and instruct vs in that way of righteous∣nesse wherein we are to walke all the daies of our life. Thi•• I say is the cause why we should make much of them, and this is the very cause why we cannot away with them. It would best of all please a great many of vs that they should hold their peace, and so 〈◊〉〈◊〉, and suffer vs to sleepe in our sinnes. Other o•• 〈◊〉〈◊〉 ••••ppily can away with it that they should reach, and instruct, and exhort, and speake to the eare: But that there should be amongst the Disciples of Christ sonne of thunder, that the Ministers of the Gospell should powre into the wound both oyle and vineger, that they should improue and rebuke, that a great many of vs cannot away with, and therefore when they doe so we breake our in∣to termes at our pleasure against them. Well, he that will be soundly healed he must suffer both oyle and vineger to be powred into his wounds, and he that will liue must suffer him∣selfe to be awaked out of his dead sleepe of sinne, and he that will shew himselfe to haue profited in the schoole of Christ must make much of such as both teach, and improue, and correct, and instruct as the glory of God, and the good of hi•• people doth require. As for those that are not such I say now no more, but I wish they were such, and that they would studie to be such.

Beloued, I haue vrged this point, touching the Ministers of the Gospell, of receiuing them in the Lord, of receiuing them with all gladnesse, of making much of them, partly the last day, and partly this day: For your sakes, that yee might know how to vse the Ministers of the word, that so yee may

giue testimonie how yee honor the word. For as men like or mislike the Ministers of the word, so commonly they are affe∣cted towards the word. Let the word of Christ therefore dwell in you plenteously, let your delight be in the law of the Lord, and loue the word of life as your life: and for a proofe thereof, such as faithfully and painefully labour in the word and doctrine, receiue them in the Lord, receiue them with all gladnes, and make much of such. It followeth.

Because that for the worke of Christ &c.] This is the reason which the Apostle bringeth why the Philippians should receiue their Minister in the Lord, and with all gladnes. The reason then briefly is this: Epaphroditus was neere vnto death for the worke of Christ, and regarded not his life to fulfill that ser∣uice &c. therefore yee ought to receiue him in the Lord, and with all gladnes. By the worke of Christ the Apostle mea¦neth in this place that whole paines and labour which Epa∣phroditus tooke in comming to him to Rome, in bringing with him that releefe which the Philippians sent vnto him, and in ministring vnto him in prison such things as he wanted. A seruice well called the worke of Christ, because commanded by Christ, and performed to the seruant of Christ for Christ his sake. Againe, in that the Apostle in the end of the verse saith, to fulfill that seruice &c. the Apostle his meaning is not thereby to note any fault in the Philippians, as if they had beene any way wanting vnto him, but therein he commen∣deth Epaphroditus his faithfull and painefull performance of that seruice, which they if they had beene present with him would haue done, but now could not because of their farre distance from him. The whole reason is indeed drawne from the commendation of Epaphroditus. His commendation is that he took such paines with him and for him that it had been like to haue cost him his life, and that hee made not so much reckoning of his life as he did of discharging that trust that was reposed in him, and performing that seruice which the Philip∣pians themselues would haue done if they had beene present. This (I say) is the commendation which the Apostle here gi∣ueth him, and for this cause he willeth them to receiue him in the Lord with gladnesse.

Whence I gather this generall obseruation, that it is a very commendable thing in the seruants of Christ, not to regard their liues vnto the death, but to hazard their liues for the worke of Christ, which either Christ hath commanded them to doe in their place whatsoeuer, or which for Christ his sake they are to performe vnto any seruant of Christ. What thing more commendable or memorable in Esther,* 1.10 then that when the Kings decree was past against the Iewes, to roote out, to kill, and to destroy all the Iewes,* 1.11 both yong and old, children and women in one day, she put her life in present danger to deliuer her peo∣ple? For it was a matter of death by the law for one not called to come into the inner court vnto the King.* 1.12 Yet for this worke of God, the deliuerance of his Church from the deuouring sword shee put her life in most eminent danger, and went in into the King,* 1.13 which was not according to the law. We see it likewise regi∣stred vnto the view of all posteritie touching the Apostles, that their liues were not deare vnto them so that they might fulfill their course with ioy; that they were ready not to be bound onely, but also to die for the name of the Lord Iesus; that howsoeuer they were threatned, yet they would not cease to preach in the name of Christ Iesus. And whiles this Epistle shall be read Epaphroditus his praise shall not die for hazarding his life for the worke of Christ in releeuing Paul his necessitie when he was in prison, and ministring vnto him such things as he wanted. Yea and what if we should not onely hazard our liues, but giue vp our liues for any worke of Christ? Haue we not a sure promise? He that loseth his life for my sake (saith our Sauiour) shall saue it.* 1.14 If therefore Eliah, or any of the poore children of God be an hungred, & want to satisfie their hunger, though we haue but an handfull of meale in a barrell, and a litle oyle in a cruse for our selues and for our familie, and though we haue no more hope of sustenance but euen to die when that is spent and ea∣ten, yet let vs with that good widow of Sarepta straine and hazard our selues that they may be somewhat releeued. If Paul or any godly brother in Christ bee in prison, though our watchings, and care, and paines, and trauaile with them and for them bee not without manifest danger of our health, and happily of our life, yet let vs with godly

Epaphroditus by all these hazard our selues and our liues for their good, and such things as may be needfull for them. If any brother be sicke, though it be with some danger let vs visit him, and comfort him. If for the worke of our ministe∣rie we be so pressed that in our selues we receiue the sentence of death, as our holy Apostle was often pressed, yet let vs not shrinke, but let vs declare vnto the people all the words of the Lord, and speake of all the iudgements of his mouth. In a word, in whatsoeuer worke of Christ (for I doe not now speake of this worke alone here mentioned) but in whatso∣euer worke of Christ which he hath commanded vs in our places to doe, or which being done for his sake hee ac∣counteth as done for himselfe, let vs be bold in the Lord, let not our liues bee dearer vnto vs then the performance of his will, but let vs hazard our liues for the worke of Christ.

But here the doubt may be made, and the question deman∣ded, whether we are alwaies to hazard our liues for the worke of Christ, whether in some worke of Christ we may not some∣times withdraw our selues from danger, and prouide for our health, & for our liues? As for example, whether we may not forbeare the visiting of the sick, when the sicknes is pestilentiall and contagious, whether in such times we may not prouide for our health, & for our liues? The question I know is hard, and the doubt not easily answered, neither will I take vpon me the decision of the doubt: only I shew my opinion, and willingly submit it to the iudgement of others. Touching priuate men therefore, I meane such as whose place and office doth not ne∣cessarily require a more publike care then of themselues & of their own family, they may in my iudgment spare themselues, and not hazard their health or their liues, but for the time withdraw themselues from the danger, especially if such reaso∣nable order be taken for the sicke, as that by comming vnto them they may more endanger themselues & others, then doe them good. My reasons are these, 1. By the law of Moses, we see that those that were troubled with any contagious dis∣ease, as with the leprosie,* 1.15 they were commanded to dwell a∣part, and to haue their habitation without the campe, and in places where they came to cry, I am vncleane, I am vncleane.

Which doth plainely shew that all were not to come vnto them, but both they were to giue warning vnto others, and others were to take warning by them, lest happily they should be infected by them, if they should come vnto them. Againe, howsoeuer in such cases we could be content to hazard our selues and our owne liues, yet may we and we ought to haue care ouer our owne houshold, and ouer that charge that is committed to vs.* 1.16 For if there be any (saith the Apostle) that prouideth not for his owne, and namely for them of his houshold, be denieth the faith, and is worse then an infidell. We must then pro∣uide for our owne, as for their wealth in good sort, and things necessarie to this life, so for their health, and therefore auoide such occasions as whereby wee might bring their health in danger. Againe, we haue many examples in the holy Scrip∣tures of that great Eliah, of our Sauiour Christ Iesus, of the blessed Apostles, and of many others that did for the time auoide such dangers as otherwise would haue ouertaken them, and did not alwaies thinke it meete to hazard themselues in euery occurrent danger. Which reason I doe the rather in this place bring, because if they might, then much more priuate men sometimes may for the time withdraw themselues from danger.

Now if here it be obiected and said, that auoiding of sick∣nesse and other dangers is an argument of distrust in God, and therefore we may not withdraw our selues in such times; I answer that it is no sure argument. The wicked indeede withdraw themselues in such times of danger because they distrust in God, and thinke that God either cannot or will not helpe them, and deliuer them from the danger: and such auoiding of sicknesse or other danger is wicked and vngodly. The children of God therefore withdraw themselues, because they know that it is lawfull to vse such remedies against dan∣gers as are lawfull and good: and such auoiding is lawfull. Againe, if it be said that to auoid at such times is to no pur∣pose, because God hath certainly decreed whom to take and whom to leaue at such times, and none but they alone shall die; I answer, that in like sort it may be said, that it was to no purpose for Iacob to send into Egypt to buy corne,* 1.17 because

God had certainly decreed to saue him and his familie from the famine:* 1.18 and likewise to no purpose that Paul should keepe the mariners from flying out of the ship by boat, lest all should perish, because God had decreed to saue all them that sailed with them. And yet wee see that both Iacob sent into Egypt, and Paul caused the souldiers to cut off the ropes of the boat, both vsing such meanes as God had ordained whereby to bring his will to passe, and therein leauing vs an ensample to doe the same. Againe, if it be said that it is a scandall so to withdraw our selues, I answer that it is a scandall taken, not giuen. Againe, if it be said that whereas wee should loue our neighbours as our selues, thus wee doe forsake them, and so leaue the rule of loue and charitie. I answer, that to leaue them for a time, when there are either some of their friends, or some others prouided for the nonce to looke vnto them, is not to forsake them, neither is against the rule of loue and charitie. Nay it were very preposterous loue and charitie so to be deuoted vnto this or that priuate friend, as by that occa∣sion to bring in danger a whole familie or charge whatsoeuer committed vnto them. Neither doe I know any thing which can be brought to crosse that which hath beene said touching priuate mens auoiding of dangers, which may not as easily be answered.

Now touching publike men, Magistrates and Ministers, the doubt is somewhat more difficult. To instance in Mini∣sters, to shew mine opinion in briefe, in my iudgement the Ministers are first and principally to looke vnto the good of the whole Church, and then vnto the good of euery particu∣lar member thereof. If there bee many Ministers of one Church, some one by lot or common consent may be depu∣ted to regard the sicke, and the rest may auoid the danger. But if there be but one, he is so to be carefull for the sicke, as that the rest of the Church may not be depriued of his ministerie. Hee may and must comfort the sicke, and goe vnto them in such sort, and so neere as hee well can without danger: and againe, he may and must auoid manifest danger for the good of the rest of the Church so much as he can without impietie. Neither may too much feare withdraw him too much from

danger, neither through too much boldnesse may hee thrust himselfe too much into danger: for by too much feare hee is more slow to the worke of Christ then he should be, and by too much boldnesse he more endangereth both himselfe and the Church then hee should. To conclude the whole point therefore, howsoeuer it be most true that it is a very commen∣dable thing in the seruants of Iesus Christ to hazzard their liues as Epaphroditus did for the worke of Christ, yet some∣times both priuate and also publike men may withdraw themselues from danger in such sort as already hath beene shewed.

Another particular obseruation hence I gather, which is this, that releeuing them that are in bonds and in prison, and ministring vnto the necessities of Gods Saints vpon earth, is a worke of Christ; for so the Apostle in this place, as wee see, calleth it. It is, I say, a worke of Christ, such a one as hee commandeth,* 1.19 and loueth, and rewardeth. Remember them that are in bonds, saith the holy Ghost by the Apostle, as though yee were bound with them, and them that are in affliction as if yee were also afflicted in the body.* 1.20 And to Timothy the Apostle saith, Charge them that are rich in the world, that they be ready to giue and glad to distribute, laying vp in store for themselues a good foun∣dation, &c. Againe, how the holy Ghost loueth this worke, may appeare by that of Paul,* 1.21 where he saith, The Lord giue mercy vnto the house of Onesiphorus, for he oft refreshed mee, and was not ashamed of my chaine, &c. and by that where the Apo∣stle saith,* 1.22 To doe good and to distribute forget not, for with such sacrifices God is pleased. Againe, how Christ rewardeth this worke wee see in the Gospell, where setting the sentence of the last iudgement he saith,* 1.23 Come yee blessed of my Father, &c. Contrariwise, how the Lord hateth the neglect of this dutie, of ministring vnto the necessities of his poore Saints on earth, wee may see both by the example of that churlish Nabal, of whose badnesse this is especially registred as most hatefull vnto the Lord,* 1.24 that he would not releeue the necessitie of Da∣uid being in distresse, but sent away his seruants with crooked and churlish answers: and likewise by the example of the rich man in the Gospell, of whom likewise this is especially regi∣stred,

as most hatefull vnto the Lord,* 1.25 that when Lazarus lay at his gate full of sores, and desired to be refreshed with the crummes that fell from the rich mans table, the dogges came vnto him, and did more for him then the rich man would doe: and likewise by the testimonie of Iohn, where hee saith, Whosoeuer hath this worlds good, and seeth his brother haue need,* 1.26 and shutteth vp his compassion from him, how dwelleth the loue of God in him? As if the Apostle should haue said, Whatsoeuer shew this man makes, the loue of God dwels not in him; nei∣ther he loueth God, nor God loueth him. Men and brethren, what should more stirre you vp vnto this holy worke of relee∣uing of Gods poore Saints, a thing so needfull now to be vr∣ged and pressed, what (I say) should more stirre you vp vnto it then this which hath already beene said? It is a worke of Christ, which Christ commandeth, which hee loueth and li∣keth, which Christ highly rewardeth, and vnmercifulnesse to the poore he hateth and detesteth. As euery man therefore wisheth in his heart, so let him giue vnto the poore Saints, not grudgingly, or of necessitie, for God loueth a cheerefull giuer.* 1.27 If it be a worke of Christ, it well beseemeth thee if thou be a Chri∣stian; if he haue commanded it, it stands thee vpon to obey it; if he loue and like it, thou hast great cause to moue thee to it; if for his mercies sake he reward it, thou hast great reason to be occupied in it; and if he so hate the neglect of it, it beho∣ueth thee not to be negligent in it. As therefore euery man hath receiued of the Lord, so let him be ready to giue accor∣ding to that he hath. Hee that hath mercy on the poore,* 1.28 lendeth vnto the Lord, and the Lord will recompence him that which hee hath giuen. And blessed is hee, saith Dauid,* 1.29 that considereth the poore and needie, the Lord shall deliuer him in the time of trouble. Consider what I say, and the Lord giue you a ••ight vnderstan∣ding in all things, and fill your hearts full of all knowledge, that yee may abound in euery good, vnto the glory of God the Father: to whom with the Sonne and the holy Ghost, &c.

Notes

• * 1.1

  Esay 52.7.
• * 1.2

  Ro. 10.15.
• * 1.3

  Mat. 21.8.9.
• * 1.4

  Luk. 19.37.38.
• * 1.5

  Act. 8.5.6.8.
• * 1.6

  Act. 15.3.
• * 1.7

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.8

  1 Tim. 5.17
• * 1.9

  1 Reg. 18.17. Act. 19.25.
• * 1.10

  Ester. 3.13.
• * 1.11

  5.1.
• * 1.12

  4.11.
• * 1.13

  16
• * 1.14

  Matth. 10 39. 1 Reg. 17.
• * 1.15

  Leu. 13 46.
• * 1.16

  1 Tim. 5.8.
• * 1.17

  Gen.
• * 1.18

  Act. 27.
• * 1.19

  Heb. 13.3.
• * 1.20

  1 Tim. 6.16.
• * 1.21

  2 Tim. 1.16.
• * 1.22

  Heb. 13.16.
• * 1.23

  Mat. 25.34
• * 1.24

  1 Sa. 25.10.
• * 1.25

  Luk. 16.19.
• * 1.26

  1 Ioh. 3.17.
• * 1.27

  2 Cor. 9.7.
• * 1.28

  Pro. 19.17.
• * 1.29

  Psal. 41.1.