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 LXVIII.

PHILIP. 3. Vers. 18.

For many walke of whom I haue often told you, and now tell you weeping, that they are the enemies 〈◊〉〈◊〉 the crosse of Christ.

NOw follow the reasons to moue the Philippia•••• to hearken vnto his exhortation, which was to be followers of him, and to looke on such as walked so as they had him for an en∣sample.

For many walke &c.] This is the first rea∣son which the Apostle vseth to moue the Philippians to hear∣ken vnto his exhortation. His reason, ye see, is drawne from a contrarie example, and the danger that followeth such walk∣ing as these many vse which he speaketh of. Why then would the Apostle haue the Philippians to follow his example, and the example of such as walked as he did? Because there were many ill walkers whose example if they followed they were to looke for the like end that is destined vnto them, euen damnation: such as were those whom in the beginning of this Chapter he called dogges, euill workers, the concision; whom hee now againe describeth by fiue notes; As 1. th•••• they are the enemies of the crosse of Christ: 2. That their end is damnation: 3. That their God is their belly: 4 That their glory is to their shame: 5. That they minde earthly things. In that he saith many walke, hee signifieth the more danger of them because they are many. Againe in that hee saith that he had often told them of them, hee signifieth both his owne continuall care ouer them, and the greatnesse of the danger by those euill walkers, which caused him so often to tell them of them. Againe, in that he now tells them of the•• weeping, he signifieth both his owne intire affection towards them, and likewise his griefe and sorow of heart that eithe••

there should be any such enemies of the Gospell to trouble them, or that they should giue any eare vnto them. Againe, in that he noteth them to be the enemies of the Crosse of Christ, he signifieth their corruption in doctrine, and in life. In do∣ctrine, for that by vrging the necessity of circumcision and the workes of the Law vnto righteousnesse and saluation, they made the crosse of Christ to bee of no effect, and abolished the worke of our redemption by Christ Iesus. For,* 1.1 as the A∣postle saith, if righteousnesse be by the Law, which these men taught, then Christ died without cause. In life, for that they would not suffer persecution for the crosse of Christ, and therefore applied themselues to the humour of the Iewes, and preached vnto them circumcision, and the law. In both these then, that by their doctrine they detracted from the merits of Christ his Crosse, and redemption by his bloud, and auoi∣ded to suffer persecution for the crosse of Christ, the smart whereof they felt that sincerely preached Christ crucified, in both these I say they shewed themselues to be enemies vnto the crosse of Christ. Againe, in that he noteth their end or reward for the recompence of such their walking to be dam∣nation or destruction, he signifieth how needfull it is for the Philippians if they feare their end to feare likewise so to walke as they do, so to beleeue and liue as they doe. Againe, in that he noteth their God to be their belly, he signifieth what princi∣pally they respected in preaching of Christ, namely their pro∣fit, their pleasure, and their ease. They preached Christ, not sincerely, and purely, for Christ his sake, but with reference to please others, and to seeke their owne good. Inasmuch there∣fore as they were louers of pleasure, of profit, of ease more than louers of good, the Apostle saith that their God was their belly, that being each mans God which he best loueth. Again, in that he noteth their glory to be to their shame, he signifieth either that they glory in those things as in circumcision, and the ordinances of Moses whereof they ought rather to bee a∣shamed, as some thinke, or that the vaine glory and estimati∣on which they seeke after amongst men, neglecting the true glory of Christ Iesus shal turne to their confusion and shame, as I rather thinke the words to be vnderstood. Lastly, in that

he noteth them to minde earthly things, he signifieth their study and delight, and all their affections to be set on honours, wealth, friends, commodities, and the things which are on the earth, and not on the things which are aboue. So that 〈◊〉〈◊〉 we marke it, as in the whole there is a generall reason to moue the Philippians to follow him, and such as he was, because of many false Teachers which walke inordinately, so in each point of this generall reason as it is set down there is a seuerall reason to the same purpose. For why would he haue them to follow his example, and the example of such a•• hee was? Be∣cause many walked to and fro: Which sheweth that they might easily fall vpon those which were bad being many, of whom he had told them often, which sheweth as his care, so the greatnesse of the danger if they should fall vpon them & follow them, and of whom now when he wrote this Epistle to them he told them weeping, which shewes as his affection towards them, so his griefe that either there should be such, or that they should hearken vnto such, that they are the ene∣mies of the crosse of Christ, derogating from the merits of Christ his crosse, and auoiding persecution for the crosse of Christ, whose end is damnation, which, may iustly feare any from following them, whose God is their belly, which shew∣eth that they seeke their owne, and not that which is Iesus Christs, whose glory is to their shame, which sheweth the con∣fusion that shall come vpon that estimation which they see••e after amongst men, which minde earthly things, which shew∣eth their worldly mindes and earthly cogitations. Euery o•• which seuerall points ought to stand for a reason with the Philippians to moue them to hearken to hi exhortation. And now that we see the meaning and force of these words in this reason of the Apostle, let vs also see what notes we may ga∣ther hence for our owne vse and instruction.

The first thing I note is, that the Apostle saith, hee told them often of these enemies of the crosse of Christ, whereof he now telleth them. And so in the beginning of this chap∣ter, he said that it grieued him not to write the same things vnto them whereof before he had told them. And what was that? That they should beware of dogges, of euill workers, of the

concision. Whereby the Apostle sheweth his owne continu∣all care ouer them, and likewise the greatnesse of the danger by these enemies of the Gospell of Christ, which caused him so often to tell them of them. Whence I obserue the great care which ought to be in the Pastor ouer the people commit∣ted to h s charge, once and againe, continually to warne and admonish them of such things as may bee dangerous and hu••tfull vnto them. Our blessed Sauiour, the good shepheard, and great bishop of our soules hath by his owne example taught vs to doe so: For as we read, he ceased not to tell his Di••ciples of rauening wolues, of such as would deliuer them vp to the councels, and would scourge them in their syna∣gogues, of being baptised with his baptisme; he ceased not to ••arne them to beware of the Scribes and Pharisies, to beware of the leauen of the Pharisies, to take heede and beware of co∣••etousnes. Our holy Apostle likewise as a follower of Christ professeth vnto the Ephesians,* 1.2 that he ceased not to warne euery one both night and day with teares, of grieuous wolues which after his departure would enter in amongst them, not sparing the flocke: and often he warneth the Churches vnto which he writeth to beware of diuision and dissension. Will they then that haue the ouersight of any people walke as they haue Christ, and our holy Apostle for an ensample. It may not grieue them to te••l their people often of such kinde of men, and such manner things as may be dangerous and hurtfull for them.

And this often beating vpon the same thing, what ought it to teach you men and brethren? Surely if we tell you often of some thing whereof we would haue you to take heede and beware, it may be an argument vnto you that the greatnesse of the danger, and the grieuousnesse of the sinne causeth vs so often to vrge it, and to beat vpon it. Doe we then often tell you of profaning ••he Lords day, of negligence in comming to this and the like places to heare the word of the Lord, of giuing your members weapons of vnrighteousnesse vnto sin, and the like? Doe we often warne you to beware of those that compasse sea and land to make one of their prof••ssi••n, and when he is made they make him twofold more the chi••de of hell then they themselues are, of those that through co¦uetousnesse

seeke with fained words to make merchandize of your soules, of those that liue at ease in Sion, and put farre from them all remembrance of the euill day, and the like? Assure your selues the danger is great if yee doe not hearken, and the punishment of your sinne lieth at your doore, if you reforme not that sinne whatsoeuer it be whereof yee are so often told. Looke well therefore vnto it whensoeuer yee are often told of any thing to be reformed, and thinke not with your selues that it is but a small matter, and that there needs not halfe so much adoe about it; but perswade your selues that it much concerneth you to redresse it. And whether it be for any manner of thing to be reformed, or for any kinde of person to be auoided, deferre not too long to hearken to that which is told so often.

Againe, this often telling you of the same thing to be re∣formed or auoyded, may put you in minde of that naturall corruption which hangeth so fast on you. Much ado to bring vs to the mortification of the olde man, and though we be told againe and againe of such sinnes as hold vs captiue at their owne pleasure, yet can we be content to put of from day to day, and with the sluggard to say, yet a litle sleepe, a litle slumber,* 1.3 a litle folding of the hands to sleepe. But let vs know that this is a part of naturall corruption to stand in neede so often to be told, or not to hearken when we are told so often. Let vs therefore shake of this corruption, and either let vs not neede so often to be told of any thing, or at least when we are so often told, let vs hearken and obey, and auoide or reforme whatsoeuer it is that we are warned and admonished of. For as it is the Pastors dutie to tell vs of things to be reformed or auoided, so is it our dutie to hearken and obey when we are told; and this dutie to tell vs often of such things is imposed vpon the Pastor, because of the negligent performance of our dutie to hearken and obey when we are told. Let vs therefore at all times giue all diligence to hearken vnto the things that belong vnto our peace, and to obey from the heart that forme of doctrine whereunto we are deliuered to conforme our selues according vnto it.

The second thing which I note is, that the Apostle saith,

that now at the writing hereof he tells them weeping of these enemies of the crosse of Christ. Whereby the Apostle shew∣eth both his great affection towards the Philippians, and his great griefe that either there should be such, or that they should hearken vnto such. Whence I obserue the great and godly affection which ought to be in the Pastor towards his people, euen so great that it should grieue him, and euen cause him to shed teares to see the enemies of the truth to trouble his people, or to see his people drawne into any sinne or error by any that are otherwise then well and godly mind∣ed. For thus wee testifie generally our affection vnto the Church of God, if we be grieued to see it assaulted by the Dra∣gon, or the Dragon any way to preuaile against it. We see how Samuel mourned for Saul,* 1.4 when by his disobedience he had prouoked the Lord to anger against him. We see how the Prophet Ieremie wished that his head were full of water,* 1.5 and his eyes a fountaine of teares that he might weepe day and night for the slaine of the daughter of his people: and how in another t••ee he crieth, My belly, my belly,* 1.6 I am pained euen at the very ••••art, mine heart is troubled within me, I cannot be still, for my soule hath heard the sound of the trumpet, and the alarme of the ••attell. Wee see how our blessed Sauiour beheld the Citie Ierusalem, and wept for it, saying,* 1.7 O if thou hadst euen knowne 〈◊〉〈◊〉 the least in this thy day those things which belong vnto thy peace, but now they are hid from thine eyes. We see likewise how our Apostle testifieth of himselfe that in great affliction and an∣guish of heart he wrote his former epistle to the Corinthians with many teares,* 1.8 caused no doubt partly by their diuisions and dissensions, and partly by that incestuous person. And ••uch should be the zealous and ardent affection of all faith∣full Pastors towards their people, and towards Gods Church, as that they should be grieued at the heart for the wicked that trouble them, for the sinnes that reigne amongst them, and for the desolation that will follow if speedy conuersion and repentance preuent it not. Yea they should water and wash their threatnings and their exhortations with their teares in token of their tender affection, and great compassion towards their people, and towards the Church.

And should we (men and brethren) mourne for you, an•• should you giue place to the Deuill, and to such his wicke•• instruments as seek to drowne you in perdition? should we 〈◊〉〈◊〉 grieued at the heart for you, and should yee walke on in th•• counsell of the vngodly, and stand in the way of sinners, an•• sit in the seat of the scornefull? should we be touched in 〈◊〉〈◊〉 soule, that our labour should be in vaine amongst you, an•• should yee go on in the wickednsse of your waie, drin¦king iniquitie like water, and drawing on sinne with cord•• of vanitie as it were with cart-ropes? Nay beloued by th•••• ou•• duty learne yee your duty. For if we ought to be thus affecte•• towards you, then bethinke your selues well how yee ough•• to be affected in your selues? Surely if it should wring te•••• from our eies to see you sort your selues with the wicked, and to suffer your selues to be drawne away with their error, 〈◊〉〈◊〉 should make you to water your couch with teares, and to min∣gle your drinke with weeping. If it should touch vs in ou•• soules to see you giue your members weapons of vnrighte¦ousnes vnto sinne, and to serue sinne in the lusts thereof, i•• should fill your soules full of heauinesse, and plunge you i•• sorrow of heart vnto the nethermost hell. If it should grieue vs to see you after that yee haue escaped from the filthinesse of the world through the knowledge of the Lord, and of the Sauiour Iesus Christ, to be yet againe intangled therein and ouercome, it should vex you euen vnto the death, and caus•• you to powre out your soules vnto the Lord in the bitternesse of your spirit. Whatsoeuer it is concerning you should grieue vs, should much more cause you to mourne in soule, and to be troubled in your spirits. For what is it that doth o•• should cause vs to mourne for you, and to be full of heaui∣nesse for you? Our desire is to present you holy and vnbla∣meable in that day. And here is our griefe that you suffer your selues to be seduced by the world and wicked ones, and that our labour is in vaine amongst you. Consider then with your selues how yee ought to be grieued in your selues, and take heede how yee be not grieued in your selues for the things whereat your godly Pastors are grieued. It grieued no doubt then Noah that preacher of righteousnesse that the* 1.9

people in his time so prouoked the Lord to anger by their ••ruelty and wickednesse: but they regarded not his griefe, and therefore the Lord brought in the floud vpon the world of the vngodly.* 1.10 Iust Lot vexed his righteous soule with the ••ncleane conuersation of the wicked, and with their vnlawfull deeds: But they regarded it not, and when he told them of ••o•••• iudgements hee seemed euen to his sonnes in law as though he had mocked: and therefore the Lord raind vpon ••hem fire and brimstone, and destroyed them. Ieremiah was 〈◊〉〈◊〉 great anguish of spirit for the rebellion of the stiffe-necked 〈◊〉〈◊〉; but they regarded it not, therefore the Lord deliuered ••hem into the will of their enemies, and they that hated them ••ee Lords ouer them. Take heede then how yee regard it not when your Pastors are grieued on your behalfe: take ••••••de how yee make light of such sinnes as they grieue to see ••ou defiled withall, but rather sorrow for them, that their sor∣row may be turned into ioy, and your ioy may be full, euen ••oth yours and theirs. In their ioy ouer you yee haue iust ••••••e of reioycing, and in their griefe for you yee haue 〈◊〉〈◊〉 cause of griefe. Looke therefore that they may re∣••oyce ouer you, for that shall be your ioy; and take heede that they may not mourne or grieue for you, for that shall be your griefe.

Againe, hence I obserue a notable comfort for the faith∣f••ll and painefull Ministers of Iesus Christ. Hath he in all good conscience laboured in the worke of the Lord, and doth he not see the desired fruits of his labours? Paul the great Apostle of Christ, mighty in the scriptures, and much renow∣••ed for many great miracles which he wrought, yet laboured 〈◊〉〈◊〉 vaine with many which he taught, insomuch that the con∣••••deration of them with whom he laboured so much with so ••••••le profit made him weepe and shed teares, as in this place. It may not then seeme strange vnto vs if our labour with ma∣ny be in vaine. But it standeth them vpon that heare vs to looke vnto it that our labour be not in vaine amongst them: for though they be not gathered, yet shall we be glorious in the eyes of the Lord, and our labour shall not be in vaine in the Lord: but if they be not gathered they shall be scattered

from the presence of the Lord, and of the Lambe for eue•• more. Giue therefore all diligence that we may reioyce 〈◊〉〈◊〉 the day of Christ, that we haue not runne in vaine, nor l••¦boured in vaine amongst you; for that will bee profitab•••• for you. Labour that we may giue accounts for you with io•• and not with griefe;* 1.11 for that will bee vnprofitable for you. L•••• vs haue mutuall ioy one of another, and let our ioy be in th•• Lord.

The third thing which I note is, that the Apostle saith, th•• many walke vp and downe which are the enemies of the crosse 〈◊〉〈◊〉 Christ. Whereby the Apostle signifieth the great danger th•••• there was of them because they were many, for that it woul•• be hard for the Philippians not to light on some of them, and t•• be seduced by them, vnlesse they should diligently looke o•• him, and such as he was. Whence I obserue that it is not a••¦waies safe to follow a multitude, but commonly rather dange¦rous.* 1.12 For many there are that goe in at the wide gate, and walk•• in the broad way; but it is dangerous to follow them, for th•• way leads to destruction. And againe our Sauiour hath told vs that many should come in his name,* 1.13 and deceiue many. Yea com¦monly the multitude is the worst. What were the rest of th•• old world besides Noah and his familie? Ten had beene bu•• a small number of righteous men to haue beene found in th•• great Citie of Sodom: yet were not ten found there. How often were all the multitude of the Israelites ready to ston•• Moses and Aaron? But one Elias vnto 450 of Baals Prophets but one Micah vnto 400 false Prophets. And how ofte•• doth Paul complaine that a great doore and effectuall being opened vnto him he had many aduersaries, that there were many which made merchandize of the word of God, many which were disobedient, and vaine talkers, and deceiuers o•• mindes? How often doth Iohn complaine of many Anti∣christs, many false Prophets? Nay in what age hath not the litle flocke of Christ liued in the middest of a naughty and crooked nation, beset with a world of wickednesse and wick∣ed men? Where Christ hath his Church, there the Deuil•• hath more then a chappell, euen 500 synagogues, his instru∣ments to worke his will so farre as they can. So that if wee

follow the most we shall commonly follow the worst.

A good hold then haue they of it that make this to be one of the notes of their Church. Christ calls his Church a litle flocke; and Esay calls it a litle remnant; and Ieremie a small ••eede. But well may shee stand on her multitude that hath made all nations drunken with the wine of the wrath of her fornications, and so let her doe till the smoke of her burning ascend. But why or whence is it that we in our ordinarie life stand so much vpon the multitude? What more common amongst vs then to say, that we will doe as the most doe, we will not single our selues from the rest, &c? Nay is not that profane and wicked speech often heard amongst vs, that it is good going with companie though it be to the Deuill? But (beloued) our God hath taught vs another lesson:* 1.14 Thou shalt not (saith he) follow a multitude to doe euill, neither agree in a con∣trouersie to decline after many to ouerthrow the truth. And our Apostle here tells vs, that many walke that are the enemies of the crosse of Christ; but we may not walke after them, but after him, and such as he is. For we are not to looke how ma∣ny doe walke thus and thus, but who walke as they should; not how many walke in this or that way, but what the way is wherein they doe walke. And though all the rest bow the knee to Baal, yet we may not; though all the nations of the earth fall downe before the beast and worship, yet may not we. What if in an election of an officer and magistrate, the rest, or farre the greater part, consent vpon an vnfit man, yet may not I. O but I shall make my selfe odious if I single out my selfe from the rest, and preuaile neuer a whit. Yea but good Prophet Michaiah stood vpon no such points,* 1.15 but that though hee should by standing single against 400 false pro∣phets become odious vnto Ahab the King, and all the Pro∣phets, and not preuaile, yet he spake the truth. Here I haue a good example, I must walke as I haue him for an ensample. And so generally let vs not looke how many doe thus, or how we may preuaile if we single our selues, but let vs doe as we ought whatsoeuer come of it, and howsoeuer all do otherwise. Et hoc sciamus, fortiorem esse qui pro nobis est, quam qui contra nos sunt omnes. And this let vs know, that he is stronger who is for vs, then all they who are against vs.

Notes

• * 1.1

  Gal. 2.21.
• * 1.2

  A••t. 20.31.
• * 1.3

  〈◊〉〈◊〉. 6.10.
• * 1.4

  1 Sa. 15.35.
• * 1.5

  Jer. 9.1.
• * 1.6

  4.91.
• * 1.7

  Luc. 19.41.42.
• * 1.8

  2 Cor. 2.4.
• * 1.9

  Gen. 6.
• * 1.10

  Gen. 19.
• * 1.11

  Heb. 13.17.
• * 1.12

  Mat. 7.13.
• * 1.13

  Mat. 24.5.
• * 1.14

  Exod. 23.2.
• * 1.15

  1 Reg. 22.