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 LXXXV.

PHILIP. 4. Verse 8.

Whatsoeuer things are honest, whatsoeuer things are iust, whatsoeuer things are pure, whatsoeuer things are louely, &c.

WHatsoeuer things are honest. Here is the second generall head of that Christian dutie which the Apostle commendeth vnto the Philippians, wherein he exhorteth them to thinke on, and to doe whatsoeuer things may grace them with a reuerent and comely grauitie, that their grauitie in all things pertaining to them being such as beseemeth their persons, they may so purchase vnto them∣selues reuerence amongst men. For so I vnderstand the word vsed by our Apostle in this place. Whence I obserue this lesson for vs; that whatsoeuer things beseeme our persons, we are to do them, and that with such a comely grauitie as may winne reuerence vnto our persons. This dutie the Apostle prescri∣beth vnto Titus, and in him vnto all Ministers, where he saith, Aboue all things shew thy selfe an example of good workes,* 1.1 with vn∣corrupt doctrine, grauitie, integritie, &c: where besides other things, ye see, he requireth in Titus, and so in other Ministers of the Gospell, grauitie, that is, such an outward graue cariage of themselues, as may winne reuerence vnto their persons. This dutie he prescribeth also to elder men in the same Chap∣ter,* 1.2 saying, that they ought to be sober, honest, &c: honest, that is, graue, euen with such a grauitie as may ioyne reuerence to their persons. And this dutie in this place he prescribeth euen vnto all, that we all labour vnto such a grauitie as best besee∣meth our persons whatsoeuer we be. Neither let any man here so mistake me, as if I meant, that in any man there should be

such an austeritie that a man may hardly come to the sight or speech of him. For the seruant of God should be meeke, and kind, and gentle, and curteous vnto all men, euen as the Apo∣stle exhorteth, saying, Be ye curteous one vnto another.* 1.3 But this is it I say, that in all men, according to their places and per∣sons, there ought to be a comely grauitie, in some more, in some lesse, but in all such as beseemeth them, and may ioyne reuerence to their persons.

This then should teach vs to take heed and beware of such lightnesse as is any way vnbeseeming our persons; of light∣nes in our attire and apparell, of lightnesse in our gate and ge∣sture, of lightnesse in our talke and speech, of lightnes in our actions and deeds. For grauitie in all these things is not more beseeming, then any such lightnesse is vtterly vnbeseeming in any man. To see a Minister weare this shagge and ruffian like haire, which is too too common among all sorts of men; to see him turne himselfe into euery cut, and euery new fashion of apparell that comes vp, or to heare him bring into the pul∣pit riming stuffe and scurrile ieasts to moue laughter: To see a Magistrate drinking & carowsing among boon companions, or dancing about a may-pole, or running into such folly as he should restraine in others: To see an ancient matron mincing her treadings, or tricking and trimming her selfe like vnto one of the yonger sort, or any way wantonly carying her self: to see a yong woman ful of talk, or much abroad in the streets, or familiar with others then of her owne sexe: to see a scholler courting yong women, or frequenting tauernes, innes, or ale∣houses, or sporting himselfe any way lasciuiously: generally to see a man more garish in his attire and apparell, more nice in his gate and gesture, more vaine in his talke and speech, more vnreuerent in his actions and deeds then is meet for his place and calling; how vnbeseeming is it? how disgracefull is it to their persons that offend any of these wayes?* 1.4 A mans gar∣ment, saith the sonne of Sirach, and his excessiue laughter, and his going, declare what person he is. Lightnesse in these things, shew that he is light, and consequently his credite amongst men, and that worthily, is also light. And yet how much do all sorts offend this way? Ministers and Magistrates, ancient

matrons and yong women, schollers, and men generally? Vn∣to euery of these, a reuerence beseeming them is due; which yet they want, because there wanteth in themselues that gra∣uitie which beseemeth their persons, and wherby they should win reuerence vnto their persons. For here, in my iudgement, is one very great cause of that want of reuerence which is e∣uery where. We complaine greatly, and not without iust cause, of great want of reuerence in the yonger sort towards their elders and their betters in their places: but certainly here is one great cause of it, we our selues euery man in his place, walke not in that grauitie that beseemeth our persons; we are not of that discreete and seemly cariage which should win reuerence vnto vs in our places: but not considering our selues one way or other, we bewray that vanitie, that light∣nes, that foolishnesse, and oftentimes that boyishnesse in our selues, which causeth want of reuerence, and bringeth con∣tempt vnto our persons. Well, ye see our Apostle would haue vs to thinke on and to do whatsoeuer things are graue, and decent, and beseeming our persons in our places. Let vs hear∣ken vnto our Apostle, and let vs euery man consider himselfe, and do that which is graue and beseeming vs in our places. Let vs auoide both in our apparell, and in our gesture, and in our talke, and in our deeds, whatsoeuer may bewray any kind of lightnesse in vs. So shall we do that which in this point we ought, and so shall we recouer that reuerence which we haue lost.

Whatsoeuer things are iust. This is the third generall head of that Christian dutie which the Apostle commendeth to the Philippians; wherein he exhorteth them to think on and to do whatsoeuer things are iust, that euery one may haue that which is right, and none may be defrauded of that which is due vnto him. For the Apostles speech here of iust things, is meant (I take it) of things which may be iustly required of vs, that such should be performed; not of things which we may iustly require of others; for such things we will exact fast e∣nough, though we be not exhorted thereunto. Hence then I obserue this lesson for vs, That whatsoeuer things may iust∣ly be required of vs, we are to think on them and to do them.

May the Lord iustly require a dutie of vs, and may the Prince iustly require a dutie of vs?* 1.5 Giue vnto God those things which are Gods, and giue vnto Caesar those things which are Caesars. That obedience which is due vnto the Lord, giue vnto him; and that loyaltie which is due vnto the Prince, giue vnto him. May our neighbour require a dutie of vs? The rule of our blessed Sauiour is generall,* 1.6 Whatsoeuer ye would that men should do vnto you, euen so do ye to them. And a most absolute and rare exam∣ple thereof we haue in Iob in Chap. 31. from verse 16. to 22. whence it is most plaine, that what could be iustly required of him by his neighbour, he was not awanting in it. Are we mai∣sters? what the seruants may iustly require of vs, that we must thinke on and do; as it is written, Ye maisters,* 1.7 do vnto your ser∣uants that which is iust and equall, knowing that ye haue also a maister in heauen. Are we seruants? what our maisters may iust∣ly require of vs, that must we think on and do; as it is written, Seruants,* 1.8 be obedient vnto them that are your maisters according to the flesh, in all things, not with eye-seruice as men-pleasers, but in singlenesse of heart, fearing God, &c. Are we husbands? what our wiues may iustly require of vs, that must we thinke on and do; as it is written, Husbands loue your wiues,* 1.9 and be not bitter vnto them. Are we wiues? what our husbands may iustly require of vs, that must we thinke on and do; as it is written,* 1.10 Wiues sub∣mit your selues vnto your husbands, as it is comely in the Lord. Are we fathers? Fathers, prouoke not your children to anger,* 1.11 lest they be discouraged. Are we children? Children obey your parents in all things, for that is welpleasing vnto the Lord. Which also tutors and schollers are to apply vnto themselues. Do we owe any thing to any man? Owe nothing to any man,* 1.12 but to loue one ano∣ther. Do we lend any money to any? If thou lend money to my people, saith the Lord, that is, to the poore with thee, thou shalt not be as an vsurer to him, ye shall not oppresse him with vsurie Are we Ecclesiasticall men, or temporall men, or militarie men, or scholasticall men, or publike men, or priuate men? Look what may be iustly required of vs by the lawes of the Church, or of the Common weale, or of armes, or of schollers, or of those cities and places where we dwell and liue, that we are to think on, and to do. Generally, what men soeuer we be, what things

soeuer may iustly be required of vs by the law of nature or of nations, by the law of God or of man, we are to think on them and to do them. And that for these reasons: first, because the things are iust in themselues; for otherwise they cannot iustly be required of vs: but being iust in themselues, we are to think on them, and to do them. Secondly, because the things which may iustly be required of vs, do indeed make vs debters vnto them that may require them of vs. For haue we counsell, wise∣dome, learning, strength, &c? We are debters vnto them that need these things, and require them of vs. And hereupon the Apostle said,* 1.13 that he was debter both to the Grecians and to the Barbarians, both to the wise men and to the vnwise: a debter to bestow on them such spirituall gifts as he had receiued of the Lord. Thirdly, because the things which are iustly required of vs, may be for their good that require them. For we are to do good vnto all,* 1.14 as the Apostle exhorteth, saying, Do good vnto all, but especially vnto them that are of the houshold of faith. Being then that thereby we may do good, whatsoeuer things may iustly be required of vs, we are to thinke on them, and to do them.

This then should teach vs in any case to beware of defrau∣ding any of any thing that is due vnto him.* 1.15 Let no man, saith the Apostle, oppresse or defraud his brother in any matter. But do we not defraud the Lord? defraud the Prince? defraud our neighbours and brethren? Yes surely. And wherein do we de∣fraud them? In that we giue them not that which is due vnto them; in that we do not thinke on and do whatsoeuer things they may iustly require of vs. For who is he that walketh in that obedience which the Lord most iustly requireth of him? Our manifold rebellions against our God, and our wilfull transgressions against his law, are too too great euidence a∣gainst vs. I cannot speake of many things wherein we sin all against our God. Giue me leaue to warne you at this time of o••e. Ye know how earnestly the Lord requireth of vs the sanctifying of the Sabbath, and how sharply he hath punished the breach of that commandement, euen by death, and deso∣lation of kingdomes. Yet how much do we profane it, as throughout the whole yeare, so especially at this time of the

yere, by bringing in our may-poles, by hauing our ales, by that most disorderly trunke-playing, by rifling, by bowling, and diuers other kinds of gaming; by our ill customes of riding, going, drinking, dancing, and many the like offensiue things on that day? If we must needs haue these things, some of which are heathenish, and the rest no way necessary and little better, yet let vs spare the Lord his day, let vs consecrate that day, and therein our selues vnto him. We haue other sinnes too many, though we do not adde this vnto them of profa∣ning the Lord his day. Let vs remember what the Lord in this iustly requireth of vs, and let vs not defraud him of this due. Againe, how many villanous and traiterous wretches are there, which giue not vnto their Prince that loyaltie which she most iustly requireth of them? Those most bloudy trea∣sons which her most vnnaturall subiects haue practised against her, besides many others plotted by those faithlesse and cruell monsters of Rome and Spaine, from all which the Lord by a most mighty hand hath deliuered her, and let vs still pray vn∣to our good God that he will still keepe her safe vnder his wings and deliuer her; those bloudie treasons, I say, shew how many haue defrauded her of that which is most due vnto her. Come lower, and what end shall we make? How imperi∣ous are masters ouer their seruants, and how vntrustie are ser∣uants toward their masters? How bitter are the husbands sometimes towards their wiues, and how vndutifull are they againe towards their husbands? How cockering are parents of their children, and how stubborne are children towards their parents? how negligent are tutors? how dissolute are schollers? how carelesse are they that owe, to repay that they owe? and how ready are they that lend to grate vpon them to whom they lend? How many men in the Ministerie de∣fraud their Churches of that which is due vnto them? and how many of the rest defraud the Common-wealth of that which is due vnto it? To speake all in one word, how few of all sorts thinke on and do that which might iustly be required of them? Well, ye see the Apostle would haue vs to thinke on and to do whatsoeuer things may iustly be required of e∣uery one of vs in our place. Let vs therefore euery one of vs

consider our selues in our place, and let vs see what thing it is that may iustly be required of vs. Not one of vs all but we shall find many things which the Lord our God, which our soueraigne Prince, which our neighbours and brethren may iustly require of vs. Not one of vs all, but we shall find many things which by the law of Nature, by the law of Natiōs, by the law of God, by the law of man, may iustly be required of vs. Let vs therefore euery one of vs thinke of these things, and let vs all of vs in our place do whatsoeuer may iustly be required of vs. Let our care be not to defraud any, God or man, Prince or people, neighbour or brother, one or other of that which is due vnto him, but whatsoeuer things are iust let vs thinke on them, and do them. So shall we do that which we ought, and so shall the wrath of the Lord which is kindled against vs, be turned away from vs. It followeth:

Whatsoeuer things are pure. This is the fourth generall head of that Christian duty which the Apostle commendeth vnto the Philippians; wherein he exhorteth them to thinke on, and to do whatsoeuer things are pure, that hauing their conuer∣sation honest, holie, and harmelesse, they might be blame∣lesse, innocent, and vndefiled by any filthinesse of sinne. Whence I obserue this lesson for vs, that whatsoeuer things are pure and cleane from all filthinesse of the flesh and of the spirit, we are to thinke on them, and to do them. The Scribes and Pharisees thought on and obserued an outward puritie, and cleannesse of the body; for they would not eate till first they had washed their hands.* 1.16 Which outward cleannesse of the body we do not mislike. But that is not the thing inten∣ded.* 1.17 For, as our blessed Sauiour teacheth, To eate with vnwa∣shen hands defileth not the man. Our aduersaries imagine that they thinke well on this point, a great many of them, if they keepe themselues single and vnmarried, though then they burne and wallow in all filthy lusts and pleasures. But the holy Ghost hath taught vs that marriage is honourable,* 1.18 and the bed vndefiled. And therefore he hath said vnto all, without exception of any,* 1.19 To auoyde fornication, let euerie man haue his wife, and let euerie woman haue her husband. That outward cleannesse then of the body in washing of the hands, and the

like, nor this abstinence from marriage are the pure things which we are to thinke on and to do, but farre other things.

We are to be pure in heart, hauing our hearts purified by faith. For by faith God purifieth our hearts.* 1.20 We are to be pure in our consciences, hauing our consciences purged from dead workes to serue the liuing God. We are to be pure in our tongue and talke, that our speech may be to the vse of edifying,* 1.21 and may minister grace vnto the hearers. We are to be pure in our works and deeds, that we may be blamelesse,* 1.22 and without rebuke for a∣ny thing that we do. We are to be pure in our bodies, that our bodies may be fit temples for the holy Ghost to dwel in. For,* 1.23 know ye not (saith the Apostle) that your bodie is the temple of the holy Ghost? To speake all in one word, we are to be pure in the whole man, both in our vtter and in our inner man, be∣ing cleansed from all filthinesse both of the flesh and of the spirit,* 1.24 and growing vp vnto full holinesse in the feare of God. This is that pu∣ritie which the Lord requireth at our hands, euen to be pure in our flesh and in our spirit, in our soule and in our bodie, in our hearts and in our consciences, in our words and in our deeds, that so we may be blamelesse and without rebuke.

What then? Am I come to teach you to be pure men and women? Dare I take vpon me to perswade you vnto purity? Yea, euen so beloued. As the Prophet saith, so say I vnto you, Wash you, make you cleane.* 1.25 And as our Apostle saith vn∣to Timothie, so say I vnto you, Keepe your selues pure. And with our Apostle here, whatsoeuer things are pure thinke on them, and do them. Yea, but this is a thing that cannot be: For none can say, I haue made my heart cleane,* 1.26 I am pure from sinne. True indeede, yet are we still to endeuour our selues vnto it, and to labour after it.* 1.27 We are to desire the best gifts; and we are to follow peace with all men, and holinesse: though in this life we cannot come vnto them and compre∣hend them. Otherwise that of our Sauior should be in vaine, Be ye perfect as your Father which is in heauen is perfect.* 1.28 This is a thing that cannot be, yet is it a thing that we must labor and striue vnto, both by prayer, and euery holy course. So, how∣soeuer we cannot be pure, yet must we labour and striue vn∣to it, both by prayer and euery holy course, that we may be

pure both in body and in soule, euen in our whole man, vntill the coming of Christ Iesus.

This then should teach vs to take heede and beware of whatsoeuer things may defile vs in our bodies or in our souls. The time was when they defiled themselues that touched a dead corps, or any thing that was vncleane. But all those things perished with the vsing. Now our blessed Sauiour hath told vs what the things are that defile the man, and those are,* 1.29 euill thoughts, murders, adulteries, fornications, thefts, false testimonies, slanders: likewise couetousnesse, scurrile ieasting, corrupt communication, and the like. And therefore the ho∣ly Ghost euery where giueth out caueats against these things, admonishing alwayes to take heed and beware of them.* 1.30 Let no corrupt communication proceede out of your mouthes, sayth the Apostle. And yet, how do many of vs defile our selues with filthie and vnseemly talke? It is a shamefull thing vnto chaste eares to heare what filthy ribauldries, what bawdy talking, what vncomely ieasting, what lewd and wanton songs and sonnets are vsed in many places both by men and women, old and yong. They remember not that their tongues were gi∣uen them therewith to glorifie the God of heauen, but as if their tongues were their owne to speake therewith what they list, therewith they despite the Lord, offend their bre∣thren,* 1.31 and defile themselues. Againe, Flie fornication (saith the Apostle;) euery sin that a man doth is without the bodie, but he that committeth fornication sinneth against his owne bodie. And yet how do men defile their bodies in all places with the filthi∣nesse of this sinne? Know we not (beloued) that our bodies are the members of Christ? or if we do, shall we take the members of Christ, and make them the members of an har∣lot? God forbid. Know we not that he which coupleth him∣selfe with an harlot, is one body with her? And shall we ioyne our selues vnto an harlot, & cut off our selues from the body of Christ Iesus? God forbid. Know we not that our bodies are the temples of the holy Ghost to dwell in? And shall we by following after strange flesh driue the holy Ghost out of the temples of our bodies?* 1.32 God forbid. If any man destroy the temple of God, him shall God destroy. Now what do we else but

destroy the temple of God, when we make our bodies a cage of vncleane birds, and of all hatefull lusts and pleasures? It behooueth therefore euerie man to looke into himselfe, how he suffereth himselfe to be defiled with this vncleannesse, that he keepe his body a pure virgin vnto the Lord. Againe,* 1.33 Let none of you (saith the Apostle) suffer as a murderer, or as a theefe, or as an euill doer, or as a busie body in other mens matters. And yet by killing, and stealing, and robbing, and all manner of euill doing we breake out, and as the Prophet saith,* 1.34 Bloud toucheth bloud. And indeede so little nowadayes do we thirst after purity in all our wayes, that we had euen as leife be counted impure as pure. Yea now we haue taken it vp for a scoffe and reproach vnto them that make any conscience of their wayes, that Forsooth they are pure men, and they are pure women; and if any such haply treade a little awrie, then, These be the pure men, these be the pure women. Thus instead of hearkning vnto the Apostles exhortation we mock and reproch them that endeuour to keepe themselues pure. Well, ye see that our Apostle would haue vs to thinke on, and to do whatsoeuer things are pure. Let vs hearken vnto the Apostle, and let vs labour and striue vnto it, both by praier, and euerie holy course, to be pure in body and in soule, in word and in deede, and in our whole man. Let vs abstaine from whatsoeuer things may any way defile vs: Fornication,* 1.35 & all vncleannesse, or couetousnesse, let it not once be named amongst vs, as it becometh Saints; neyther filthinesse, nor foolish talking, nor iesting, which are things not comely; but rather giuing of thanks. Euen whatsoeuer things are pure, let vs thinke on them, and do them. It followeth.

Whatsoeuer things pertaine to loue: This is the fift generall head of that Christian dutie which the Apostle commendeth vnto the Philippians, wherein he exhorteth them to think on, and to do whatsoeuer things are louely, and may procure them loue and fauour with all men. For so I vnderstand the Apostle in this place. Whence I obserue this lesson for vs, that whatsoeuer things may win vs loue and fauour amongst men, we are to thinke on them, and to do them. It is said of our blessed Sauiour, that he increased in wisedome, and stature,* 1.36

and in fauour with God and men. And it cannot but be com∣mendable in vs, so to carrie our selues, as that we grow in loue and fauour amongst men. What then? Are we to com∣municate with the idolatrous in their superstitions, with the drunkards in their drunkennesse, with the lasciuious in their wantonnesse, with the idle in their idlenesse, with the vn∣thrifts in their vnthriftinesse, with the factious in their facti∣ousnesse, with the carelesse in their retchlesnesse, with the carnall in their carnalitie, that we may winne their loue and fauour? The fauour indeed of such is seldome wonne but so. But it is not so much the loue and fauour of them, as the loue and fauor of the good and godly that we are to seeke. What then? Are we to soothe and flatter them, to speake that we should not, that we may seeke to please them; to spare to speake that we should, lest we offend them; to hazard a good conscience, for the pleasing of them; or euerie way to labour to creepe into their fauour? for thus sometimes euen their fa∣uor is won. Nay, neither are we thus to seeke after the fauour of good men. But so we are to thinke on, and to do what∣soeuer things may winne vs loue and fauour amongst men, as that the same things also may purchase vs fauour with God: For otherwise if they be not acceptable vnto God, howsoe∣uer they might winne vs fauour amongst men, we are not to thinke on them, nor to do them. What then are the things which may winne vs fauour with God and men? If we put on tender mercie, kindenesse, humblenesse of minde, meekenesse, long-suffering, patience, and temperance: if we be true in word and deede, iust in our dealings, helpefull to the poore, honest in our conuersation, if we honour the aged, seeke not our owne, but the wealth of others, &c. these are things as pleasing vnto God, so such as winne the loue and fauour of all men, not onely the good and godly, but also the wicked and vngodly. These things therefore we are to thinke on and to do. And so our Apostle willeth, where he saith, Now there∣fore,* 1.37 as the elect of God, holy and beloued, put on tender mercie, &c.

This should teach vs to auoid the things which may bring vpon vs the hatred and obloquy of men. Otherwise then the maner of some is, who purposely do some things, that there∣by

they may spite and grieue some men. It is not the hatred or displeasure of men that may withhold vs from speaking, or doing that we ought. But if to spite or grieue some man, we sticke not to speake or do that which may displease our God, then our iudgement sleepeth not. If we bring vpon our selues the hatred of men, and withall the displeasure of God, the burthen will be too heauy for vs to beare. Let vs therefore hearken vnto the counsell of our Apostle, and let vs thinke on, and do whatsoeuer things may win vs loue and fauour with men, so that withall they be pleasing vnto God. Let vs auoide whatsoeuer things may bring vpon vs the ha∣tred or displeasure of men, specially such as are displeasing vnto God. Let vs loue and liue so, that we may be loued of God and man; euen whatsoeuer things are louely, let vs think on them, and do them.

Notes

• * 1.1

  Tit. 2.7.
• * 1.2

  2.
• * 1.3

  Eph. 4.3••.
• * 1.4

  Ecclus 19.28.
• * 1.5

  Mat. 22.21.
• * 1.6

  Mat. 7.12.
• * 1.7

  Col. 4.1.
• * 1.8

  3.22.
• * 1.9

  19.
• * 1.10

  18.
• * 1.11

  21.20.
• * 1.12

  Rom 13.8. Exod. 22.25.
• * 1.13

  Rom. 1.14.
• * 1.14

  Gal. 6.10.
• * 1.15

  1. Thess. 4.6.
• * 1.16

  Marke 7.3.
• * 1.17

  Matth. 15.20
• * 1.18

  Hebr. 13.4.
• * 1.19

  1. Cor. 7.2.
• * 1.20

  Acts 15.9. Hebr. 9.14.
• * 1.21

  Ephes. 4.29.
• * 1.22

  Philip. 2.15.
• * 1.23

  1. Cor. 6.19.
• * 1.24

  2. Cor. 7.1.
• * 1.25

  Esay 1.16. 1. Tim. 5.22.
• * 1.26

  Prouer. 21.9.
• * 1.27

  1 Cor. 12.31. Hebr. 12 14.
• * 1.28

  Matth. 5.46.
• * 1.29

  Matth. 15.19
• * 1.30

  Ephes. 4.29.
• * 1.31

  1. Cor. 6.18.
• * 1.32

  1. Cor. 3.17.
• * 1.33

  1. Pet. 4.15.
• * 1.34

  Hos. 4.2.
• * 1.35

  Ephes. 5.3.4.
• * 1.36

  Luke 2.52.
• * 1.37

  Coloss. 3.12.