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 LXXXVIII.

PHILIP. 4. Verse 10.

Now I reioyce in the Lord greatly, that now at the last ye are reuiued againe to care for me, wherein notwith∣standing ye were carefull, but ye lacked oportunitie.

THe next thing which I noted in these words, was the Philippians slacknesse to care (for some time) for the Apostle. For in that he saith, I re∣ioyce, &c. that now at last ye are reuiued, &c. he implieth, that their care had for some time slac∣ked towards him; the word here vsed being borrowed from trees, which seeming in Winter to be dead, flourish againe in the Spring: and hauing in it this similitude, that as trees which in Winter seeme to be dead and withered, flourish and grow greene againe in the Spring; so their care which for a time lan∣guished and decayed, now againe reuiued and quickened in them. Whence I obserue this lesson for our learning, that e∣uen in the faithfull and dearest children of God, loue and cha∣ritie, and other good graces of Gods Spirit, are not alwayes a∣like orient and eminent, not alwayes alike manifest and appa∣rent, but sometimes they languish and decay, and are as if

they were not.* 1.1 Abraham the father of the faithfull, sometimes lied, and spake not the truth. Dauid a man after Gods owne heart, after his murder and adultery, slept as it were in the dust a great while, till Nathan awoke him. Peter, vnto whom it was said,* 1.2 Thou art Peter, and vpon this rocke I will build my Church, had got a great fall, when he heard it said vnto him, Get thee behind me Satan, thou art an offence vnto me. The Church of Co∣rinths light was so dimmed for some while, that the Apostle doubted how to come vnto them,* 1.3 whether with a rod, or in loue, and in the spirit of meeknesse. And the Philippians care for the Apostle, was so for a while frozen and key-cold, that they see∣med quite to haue forgotten him. So subiect vnto their infir∣mities are both whole bodies, and the soundest parts euen of the best bodies, so long as they are clothed with the earthly house of this tabernacle. Not the best, but feele such decayes in themselues; not the best, but the best graces are so eclipsed in them, that they which should be as trees planted by the ri∣uers of waters, bringing forth their fruite in due season, are sometimes as dead and withered trees whose leaues are faded and their fruite perished; that their faith which should worke by loue, is sometimes as fire vnder the ashes or embers; that their charitie which should alwayes be feruent, is sometimes ice-cold; that their obedience which should be with their whole heart, is sometimes diuided betweene God and the world: so that not the best but may sometimes shrinke in himselfe, and others doubt of him whether he belong to the couenant, whether he be in the state of grace.

But it is a doubt which need not greatly trouble. For though the children of God may sometimes seeme to be as the wic∣ked, yet are they not as the wicked. The wicked are indeed like the heath in the wildernes, they are indeed corrupt trees, and without fruite, twise dead, and pluckt vp by the rootes. For though some of them be, it may be, as the fig-tree which Christ cursed,* 1.4 hauing leaues and shadowes, and shewes, of di∣uers good graces of Gods Spirit; yet looke well vpon them, and consider them, and ye shall find that either they haue no fruite, or naughtie fruite on them, wanting all sappe and moi∣sture of Gods holy Spirit in them. But the children of God

onely seeme for a time to be as dead and withered trees, as doth in Winter euery faire and pleasant tree. For though now their leaues be faded, yet do they afterward grow greene a∣gaine; though now they beare no fruite, yet afterward they do; though now there seeme to be no sap or moisture in them, yet is there in the roote, and afterward shootes out; though now they be as dead, yet afterwards they reuiue again. Their faith and loue are sometimes raked vp as it were in the ashes; but infidelitie is bound vp in the soule of the wicked, and ha∣tred eateth vp the bowels of their belly. Their charitie i•• som times cold, and their obedience full of defect; but the very bowels of the wicked are mercilesse crueltie, and they sell themselues to worke iniquitie: or if there be any vtter rine or barke, to make semblance and shew of a good tree, yet is there no sap or moisture of Gods holy Spirit in them. Wel they may haue tasted of the good word of God, and of the powers of the world to come, but it is but a taste that they haue gotten, and the fruite that followeth it, is but a blossome. But the chil∣dren of God are taught by Gods Spirit; and howsoeuer for a time the Spirit shew not it self in them, yet doth it afterwards bud forth into the fruits of true righteousnesse and holinesse. To speake all in one word, the wicked reuiue not after they seemed to be dead, because in truth they neuer liued; but the children of God after that they seeme to be dead vnto the life of God, at last reuiue againe, and do their former workes: and againe, the wicked onely for some time seeme to liue, and at last shew plainly that they are and alwayes were dead in sinne; but the children of God onely for some time seem to be dead, and at last reuiue againe vnto the life of God, through the power of the Spirit which was neuer quite quenched in them.

Here then is both a word of comfort vnto the distressed, & a watch word likewise vnto all in generall. A comfort it must needs be vnto the afflicted soule, that in the dearest children of God, the life of God is not alwayes so manifest, but that sometimes they seeme to be dead, yet at last do reuiue again, and do their former workes. For why art thou so full of hea∣uinesse, O thou distressed soule, and why are thy thoughts so troubled within thee? Art thou euen dead in respect of the

life of God? Feelest thou no warmth of the Spirit within thee? Art thou cold in zeale, cold in prayer, cold in charitie? Hast thou slacked that diligence which thou wast wont to vse in the seruice of thy God, in thy dutie towards thy neighbours and brethren? Well, plucke vp thine heart, be not troubled nor feare. This is no other thing then sometimes befalleth e∣uen the dearest children of God: for sometimes euen the best of them feele it to be so with them. Onely tell me this: didst thou euer feele the life of God and the warmth of his Spirit within thee? Hadst thou sometimes comfort in the hauing of those graces, the want whereof doth now disquiet and dis∣comfort thee? O what else? and there is thy griefe that now thou findest not that comfort in them which thou wast wont to find. Well, be strong, and comfort thine heart. For thy God at the last will reuiue thee. Thy God will stablish the thing that he hath wrought in thee; and he that hath begun a good worke in thee, will performe it vntill the day of Iesus Christ: for whom he loueth once, he loueth vnto the end. A cloud hath for a while ouershadowed thee, and Satan for a time by a mist hath obscured thy light: but thy light shall breake forth, though not as the Sunne in his brightnesse, yet so cleare that the life of thy God shall be manifest in thee.

Onely let this watchword be vnto thee, and vnto all in ge∣nerall, that when you feele such decayes of the life of God in your selues, either by dulnesse vnto any dutie, or slacknesse in any seruice, then ye stirre vp the grace of God in you, and la∣bour by prayer and euery holy course, that the grace which seemeth to be dead, may be reuiued in you. As therefore the Apostle exhorteth,* 1.5 so say I vnto you, Awake thou that sleepest, and stand vp from the dead, euen them that are dead in sinne and iniquitie, and Christ shall giue thee light. Shake off that drowsi∣nes which hath seized vpon you, and stir vp euery good grace of God in you. Quench not the Spirit that is within you, but striue to grow vp in grace and euery good gift of the Spirit. Is your loue towards Gods Saints abated in you?* 1.6 Hearken to the Apostle, Be affectioned to loue one another with brotherly loue and let your loue be without dissimulation and pray alwayes vnto the strong God of your saluation, that your loue may abound

daily towards all Saints. Yea, whatsoeuer good grace is de∣cayed in you, giue all diligence that it may be reuiued in you, and labour thereunto by all prayer and supplication in the spirit.

The last thing which I noted in these words of the Apo∣stle, was the Apostles excuse of the Philippians slackenesse to care for him. For, in that he saith, Wherein notwithstanding ye were carefull, but ye lacked oportunitie: he interpreteth their slacknesse to care for him to proceed, not from want of good will towards him, but from want of oportunitie to send vn∣to him that which they desired. Whence I obserue this lesson for vs, that we are not alwayes sharply to censure the lan∣guishing of our brethren in faith, loue or other vertue; but rather charitably to iudge of them, and so much as in a good conscience we may, to salue and excuse them by a kinde and fauourable interpretation. Not the best but they haue their infirmities, through which (sometimes) they so fall that they seeme almost to be dead, as already we haue heard, both o∣mitting to do such things as they should do, and committing such things as they should not do: but many causes there may be of such failing in the performance of Christian dutie. A defect there may be of zeale, yet proceeding rather from feare of disturbing the peace of the Church, then from want of enflamed desire to see the house of the Lord, wall & roofe builded vp in perfect beautie. A defect there may be of cha∣ritie, yet proceeding rather from want of oportunitie then from want of will to performe that dutie. And so in other things, causes sometimes may be presumed to be of such and such faults which may excuse the faults. And therefore we are charitably to iudge of the faults of our brethren, and ra∣ther in charitie presume of that excuse for them which may be alledged, then by sharpe censure to condemne them whom the Lord hath not condemned.

Where yet we must haue these caueats, first, that we de∣nie not that to be euill which is euill, that to be sinne which is sinne; as they do that denie Abraham to haue lied, when he said of Sarah, She is my sister: that deny Ioseph to haue sworne when so often he protested vnto his brethren by the life of

Pharaoh; that denie Peter to haue sinned (at the least mor∣tally) when Paul withstood him to his face; and they like∣wise that say of pride, it is cleanlinesse; of couetousnesse, it is thrift; of deceit and fraud, it is wisedome; of hypocrisie, it is curteous humanitie; of lasciuious wantonnesse, it is requi∣site cheerefulnesse, and the like. For this is not charitably to beare with a fault, charitie being, as not suspicious, so not foolish, to denie that to be euill which is euill; neyther is it to excuse, but onely by a lie. The second caueat is, that we do not farther excuse the faults and infirmities of any then in a good conscience we may: For if through fauour or affecti∣on, or how else soeuer we do so, what good soeuer we shall do thereby vnto others▪ surely we shall do great wrong vn∣to our owne soules: and howsoeuer haply we brooke it for a time,* 1.7 yet in the end shall it sting like a Serpent. A good con∣science is a continuall feast. But if in any mans behalfe, or to any purpose we shall do more then in a good conscience we may, the end thereof will be bitter as gall and wormwood.

Here then are three sorts of men to be reproued and con∣demned; first, such as vpon euerie slip of their brethren, and euery blemish wherwith they can be tainted, are ready sharp∣ly to censure them, and by their censure to condemne them whom the Lord hath not condemned:* 1.8 Who art thou (saith the Apostle) that condemnest another mans seruant? he standeth or falleth to his owne master.* 1.9 Yea, and in that that thou iudgest an∣other, thou condemnest thy selfe: for thou that iudgest, doest euen the same things, or the like that thou condemnest in others. Let vs not therefore be hastie to censure or condemne one another for euery fault, but let vs beare one with anothers infirmities. Let vs iudge of our brethren after the rule of cha∣ritie, euen as we would haue others to iudge of vs when we fall through infirmitie. There is one that iudgeth both them and vs; let vs commit all iudgement vnto him that iudgeth righteously; and in the meane time, thinke rather the best, then the worst, as charitie bids vs, then as our sence might leade vs.

Secondly, here are to be reproued and condemned, such as with too too light and slight termes passe ouer notorious

and grosse faults. For a generation of men there is, that to the end forsooth that they may seeme charitable in their iudgements towards their brethren, speake good of that which plainly is euill, and interprete that vnto the best which in plaine euidence is sinfull and wicked. What? must cha∣ritie be a foole? As she is not suspicious, so she is not foolish; as she will not easily thinke the worst, so she will not suffer her selfe to be abused. For if when a man should be present at the Sermon he be ordinarily bowling, or carding, or drin∣king, must I in charitie thinke that he hath necessarie occasi∣ons of absence? Or when a man willingly and wittingly runs himselfe vpon the rockes by breaking the wholesome Lawes of God, or of man, am I vncharitable if I interprete not his actions vnto the best? Nay rather he misdeemeth of charitie that so thinketh: and this will commonly (if it be marked) fall out to be true, that he that so vrgeth a charitable iudge∣ment touching such things, and such men as offend these and the like wayes, will be most vncharitable in his iudgement touching the best men, and the best things. As therefore we are not too sharply to censure the falls of our brethren lest we offend against the rule of charitie, so let vs take heede lest vpon a foolish conceit of charity, we think well of that which indeed is euill, and soothe them vp in their sinnes whose sins were to be reproued. As the Preacher saith,* 1.10 Be not thou iust ouermuch. And againe, Be not thou wicked ouermuch: so I say, let vs not too sharply censure the faults of our brethren: and againe, let vs not too lightly passe ouer grosse and notorious faults: let vs keep the rule of charity in iudging our brethren: and againe, let vs not (to seeme charitable) thinke of grosse faults as small or no faults: let vs not condemne, where the Lord hath not condemned: and againe, let vs not acquite, where the Lord hath not acquited.

Thirdly, here are to be reproued and condemned, such as (to excuse the faults and offences of others) say and do more then in a good conscience they may. For, as I am not alwaies to condemne those men that do such things, as wicked and vngodly men, nor yet to acquit all those that do such things as good and godly men; so neither am I to excuse one sort

or other, further then in a good conscience I may. Charitie must rule me to excuse as I may, affection may not ouer-rule me to excuse more then I should. Albeit therefore to excuse the faults of men may seeme a very charitable fault, yet if in any respect we do therein more then in a good conscience we may, our fault is inexcusable, and our iudgement sleepeth not. Let vs therefore go so far in the excuse of our brethrens faults as in a good conscience we may, but no further. Let vs be ready to make the best of things we may, but let vs euer remember to hold faith and a good conscience. And let this suffice to be noted from the seuerall points in these words.

I speake not, &c. The Apostle hauing signified in the for∣mer verse, his great reioycing in the Lord, for the Philippians care ouer him, now signifieth his reioycing to be, not so much for the present gift they sent him, because therewith his want was supplied, as for their sakes, euen for the fruite which should redound thence vnto them, which he doth from the eleuenth to the eighteenth verse. First therefore (to meete with the suspicion of a couetous or an abiect mind,) he deni∣eth that he reioyced so greatly for the gift, because by it his want was supplied: and yeeldeth a reason thereof, euen be∣cause he had learned to be content with whatsoeuer state; which contentment of minde he professeth he hath of Christ, vers. 11.12.13. Secondly, he telleth them, that notwithstan∣ding he reioyce not in their gift, yet he commendeth their liberality shewed both now and at other times towards him, vers. 14.15.16. Thirdly, he telleth them, that the thing wherein he reioyceth, is the fruite of their gift, for that it shall further their reckoning, verse 17. These be generally the points.

I speake not, &c. In these words, as I said, the Apostle to meete with the suspicion of a couetous, or at least an abiect minde, denyeth that he reioyced for their gift, as if before he had receiued it he had bin cast downe through want, or were not able to endure his want. For thus it might be obiected and said: Yea indeede, doth this care for you so greatly re∣ioyce you? Like enough your heart was downe before this helpe came vnto you. No, no, saith the Apostle, I speake not

this because of want, because my want is supplied, as if before this supply came, I had bene cast downe through want, or were not able to endure want. For I haue learned in whatsoe∣uer state I am, &c. which is a proofe that it was not for the gift that he reioyced, because his want was supplied by it, but for some other thing.

Where I note, that the Apostle was neither deiected and cast downe through want, nor his affection much altered by the supply of his wants. Whēce I obserue who they are whom want doth not pinch to cast them downe through heauines, namely, the children of God, who walke so as they haue the Apostle for an example. What? are not the children of God pinched with want? Was not Abraham driuen by famine out out of Canaan into Egypt? Was not Isaac driuen by famine from one place vnto another? And was not the same lot vn∣to al the Patriarchs? Had our blessed Sauiour himselfe a house to put his head in? Were not the holy Apostles tried, as by many other wayes, so by want? Yes surely, amongst other afflictions, want and penurie is one, wherewith they that liue godly in Christ Iesus are sometimes pressed and pinched. But this is it, though they be in want, yet they are not ouercome of want: euen as the Apostle saith, We are in pouertie,* 1.11 but not ouercome of pouertie. They looke vnto the Lord, and they rest in him; they know that pouertie and riches, euen both these are from the Lord, who maketh poore and ma∣keth rich, and that all things worke together for the best vn∣to those that loue and feare the Lord. And therefore they hang not downe their heads, nor are casten downe through heauines, they murmure not at the Lord, nor breake out in∣to impatience, but patiētly depend vpon that God that com∣manded the rauens to feede his Prophet Elias, and that fee∣deth the yong rauens that crie for want of food. They know that the Lord careth for them though the world seeth it not, and that he will supply their wants, so farre as he seeth it good for them, and therefore they comfort and cheare them∣selues in him.

Let this then teach vs, not to looke at mens wants, but how men are affected through their wants. Pouertie or ri∣ches

are no certaine arguments of the loue or of the hatred of God towards any. Both are mercies and blessings of the Lord vnto the godly, and both are plagues and snares vnto the wicked. By pouertie and want the godly are oftentimes tryed, to see whether they will blaspheme God to his face; whether they will murmure against the Lord, whether they can be content, as to receiue good at the hand of God, so to receiue euill; whether in time of aduersitie they will go a∣way from the Lord. By riches likewise the godly are often tryed, to see whether they will thereby grow proud, and forget the Lord; whether they will, as good Stewards, vse them to the glorie of his Name, and the good of their bre∣thren; whether they will beare themselues as enriched by him, and make him their chiefest treasure. Both these (I say) are trialls vnto the godly, that the triall of their faith may be found to their praise, and honour, and glorie at the appearing of Christ Iesus. Againe, pouertie is often laied vpon the wic∣ked for a plague, as Salomon sheweth, where he telleth the Sluggard,* 1.12 that his pouertie cometh as one that trauelleth by the way, and his necessitie as an armed man: and riches are often gi∣uen them as snares, as the Apostle sheweth, where he saith, that they that will be rich,* 1.13 fall into tentation and snares, and into many foolish and noysome lusts which drowne men in perdition and destruction. Pouertie then or riches, plenty or want, are not the things that we are to looke vnto, for that these are com∣mon to the wicked with the godly; but how they worke vp∣pon mens affections, what effects they haue among the chil∣dren of men. Doth thy pouertie and want make thee hang downe thy head, breake thy heart through heauinesse, cause thee to murmure and grudge against thy God, driue thee to thinke of vnlawfull shifts for the supply of thy wants? &c. then I stand in feare of thee, neyther can I comfort thee with any sweete promise of grace and mercie. But art thou chea∣red in thy God notwithstanding thy penury and want, dost thou waite vpon him, depend vpon him, and endure pati∣ently? Is it enough for thee that he can supply thy wants if he will, and therefore then doest meekly submit thy selfe vn∣to his will? Then surely thou art rich in Gods fauour, and vn∣to

thee belongeth an inheritance among the Saints. Againe, do riches lift thee vp in pride aboue thy brethren, set thee a running after noysome lusts and pleasures, choake the word, and the graces of Gods Spirit within thee, and make thee to start aside from thy God like a broken bowe? then thy riches are a snare vnto thee, and they turne vnto thy destruction: but if thou vse them to Gods glory, the good of thy brethren, and thine owne onely honest and godly comfort, then they are a blessing vnto thee, and a token of Gods fauour. As then the Wise man saith, There is that gathereth, and yet scattereth; so I say, There is that wanteth, and yet is rich, that is rich, and yet wanteth; that wanteth the worlds superflui∣tie, and yet is rich in Gods fauour, and that is rich in worldly wealth, but poore in Gods sight. As we beare or drowpe vnder our pouertie, so we are poore or rich in the Lord: and againe, as we vse or abuse our riches, so we are poore or rich vnto God. If then we be in want, let vs not be cast downe with heauinesse. but let vs be chearefull in our God, who can supply what wanteth if he will, and will if he see it good. If we haue plenty, let vs not abuse it to riotousnesse and wan∣tonnesse, but let vs vse it to Gods glorie; so shall our want be comfortable, and our riches a blessing vnto vs.

Notes

• * 1.1

  Gen 20.2. 2. Sam. 12.13.
• * 1.2

  Mat. 16.18.23.
• * 1.3

  1 Cor. 4.21.
• * 1.4

  Mat. 21 19.
• * 1.5

  Eph. 5.14.
• * 1.6

  Rom. 12.9.
• * 1.7

  Prou. 15.15.
• * 1.8

  Rom. 14.4.
• * 1.9

  2.1.
• * 1.10

  Eccl. 7.18.19.
• * 1.11

  2. Cor. 4.8.
• * 1.12

  Prou. 6.11.
• * 1.13

  1. Tim. 6.9.