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. ...

LECTVRE XC.

PHILIP. 4.

Verse 13. I am able to do all things through the helpe of Christ, which strengtheneth me.

14. Notwithstanding ye haue well done that ye did, &c.

I Am able to do all things, &c. We haue heard what things the Apostle assumed to himselfe, and they were great things; as that he had learned to be content with his estate whatso∣euer it were, that he knew both to be aba∣sed, and to abound; that euery where, and in all things, he was instructed both to be full, and to be hun∣grie, both to abound and to haue want. Now lest he should seeme to boast too much of himselfe, or to giue others occa∣sion of boasting themselues, he giueth the whole glorie of all that he is able to do, in all the things that he speaketh of, vnto Christ, that enableth him thereunto. For the better vn∣derstanding of which words, first it will be needfull to cleare them from that sence whereunto some wrest them. For tho∣row the malice of Satan, no doubt, either blinding the eyes of our Aduersaries that they should not see the truth, or harde∣ning their hearts that they should peruert the waies of truth: these words which by our Apostle are added (lest he should seeme to boast too much of himselfe) are wrested by our ad∣uersaries vnto the greatest boast of mans perfection that can be: these words wherein our Apostle giueth all glorie vnto Christ, are drawne by our Aduersaries vnto the glory of man, and his perfect obedience. For, to proue that man in this life is able perfectly to fulfill the Law of God, they alledge this place as making to that purpose, where it is said, I am able. So that they giue this meaning of these words; I am able, not onely to be abased, and to abound, &c. but generally, I am able to do all things, euen all things that the Law requireth,

through the helpe of Christ which strengtheneth me, is, if he helpe and strengthen me by his grace, that what abilitie I want in my selfe, may be supplied by him. And hereupon they conclude, that man regenerate is able, by the grace of Christ working together with him and strengthening him, perfectly to fulfill the whole Law of God. Whereby, how much they peruert the meaning of the Apostle in this place, we shall easily perceiue, if we looke but a little into the do∣ctrine which hence they deliuer. For who is he that is able to loue the Lord his God with all his heart, with all his soule, with all his minde, and his neighbour as himselfe? And yet this the Law requireth, saying, Thou shalt loue the Lord thy God with all thine heart, with all thy soule, and with all thy might; and, Thou shalt loue thy neighbour as thy selfe. Againe, who is he that is able to continue in all things that are written in the Booke of the Law to do them? And yet the Law saith, Cur∣sed is euerie man that continueth not in all things that are written in the booke of the Law to do them. Againe, who is he that doth good and sinneth not? In many things (saith Iames) we offend all. And Iohn, If we say that we haue no sin, we deceiue our selues, and the truth is not in vs. And sinne, we know, is the transgression of the Law, so that whosoeuer sinneth transgresseth also the Law. We know in part, saith the Apostle, we prophesie in part. Now, as is our knowledge, so is our faith, our loue, our obedience. For so long as we are clothed with the earthly house of this tabernacle, as our knowledge is vnperfect, so our faith, our loue, and our obedience are vnperfect. Yea, in the very best of vs there is alwayes a rebellion betweene the flesh and the spirit; and the better we are, the sharper oftentimes will the combate be. Who is he then that is able in this life perfectly to fulfill the Law of God? Vnto Christ Iesus God gaue the Spirit without measure, and he was able perfectly to fulfill the whole Law of God, and did fulfill it for vs, that the righ∣teousnesse of the Law might be fulfilled in vs, and we might be made the righteousnesse of God in him. But vnto vs, I meane euen vnto the most regenerate and sanctified man, the Spirit is giuen onely by measure, so that the flesh and the lusts thereof are not altogether mortified and vtterly tamed

thereby, but oftentimes prickes they haue in the flesh, and messengers of Sathan to buffet them. How farre off then are the best from perfectly fulfilling the whole law of God? Some indeed are said in the Scriptures to haue walked in all the commandements and ordinances of the Lord without re∣proofe, as Zacharie and Elizabeth; and others to haue sought the Lord with their whole heart, as those godly Kings, Da∣uid, Asa, Iosiah, &c. But we must vnderstand, that as Ieroboam and others are said, not to haue followed the Lord with their whole heart, because they made & worshipped other gods, so those godly kings are said to haue sought the Lord with their whole heart, because they haue the honor which was due vn∣to God, to him alone: and that Zacharie and Elizabeth were onelie (in comparison of others) said to haue walked holily, & vnblamably before men. For if their waies should haue bin examined before the Lord, then that of the Prophet should haue bene found true, In thy sight, O Lord, shall no flesh liuing be iustified; and well might that of Eliphaz vnto Iob haue bin said of them, What is man that he should be cleane? and he that is borne of woman that he should be iust? Behold, he found no sted∣fastnesse in his Saints, yea the heauens are not cleane in his sight: how much more is man abhominable and filthie, which drinketh ini∣quitie like water? In a word, not any of the sonnes of men that euer were since the fall of man, or are, were or are able to fulfill the law of God, but onely vnperfectly, and not in any sort perfectly, otherwise then by imputation. Christ his per∣fect obedience being imputed vnto them through faith, and that which is vnperfect in their obedience, being couered, and not imputed vnto them through Christ. So that ye see the doctrine which they deliuer from these words, is quite re∣pugnant vnto the doctrine of the holy Ghost throughout the whole Scripture. And therefore that cannot be the meaning of these words which they do giue.

Againe, if the Rhemists had thought these words to haue made any whit to that purpose, it is very like they would not haue failed to haue giuen that note hence. For we see how ready they are to wrest all places to the maintenance of their erronious opinions. So that they passing this place ouer with

silence, it is very like that they otherwise thought of the mea∣ning of these words, then others of their profession haue done and do. Whether then we looke vnto the doctrine which they gather from these words, quite repugnant vnto the do∣ctrine of the holy Ghost throughout the whole Scripture, or vnto the iudgement of some of themselues, as it may seeme; it appeareth that the Apostles meaning is not, as our Aduer∣saries do imagine, that he was able of himselfe to do al things, not onely the things spoken of before, but all things gene∣rally which the Law of God required, through the helpe of Christ which strengthened him, and gaue further strength and vertue vnto his owne strength and vertue.

What then is the Apostles meaning in these words? Sure∣ly this (as appeareth by the tenour of them:) To cleare him∣selfe of boasting himselfe touching the things that he had spoke of, he renounceth all his owne power and strength, as if by his owne power and strength he had bene able to do those things, and he attributeth all vnto the power and strength of Christ, saying, I am able to do all things, euen all the things that I haue spoken of, that is, I can be abased, and I can abound, &c. For so this vniuersall speech is to be restrai∣ned vnto the subiect and matter here spoken of, as vsually it is in other places of the Scripture: or if we will needes en∣large it further, then thus, I am able to do all things, that is, all things that belong vnto my duty and calling. But how? by my owne power or strength? No, but through Christ which strengtheneth and enableth me. He doth not say, through the helpe of Christ, as it is in our English Bibles: albeit that also might be said, for that he is often said to helpe vs in the things wherein he alone worketh altogether without vs: but he saith, I am able to do all things through Christ, whose worke wholly and onely it is to strengthen me by his holy Spirit in my inner man (for so the word seemeth here to signifie) to do these things, euen to suffer aduersitie, and not be cast downe through heauinesse; and likewise to enioy prosperitie, and not be puffed vp with pride. This I take to be the simple mea∣ning of the Apostle here. Where I note these two points, first, that the Apostle saith, that he is able to do all those things;

secondly, by whom it is that he is able to do all things, euen by Christ which &c.

In the first point, where the Apostle saith, that he is able, &c. it is to be noted that he saith, I am able. He doth not say, I was able, &c. for indeede before he was called to the knowledge of God in Christ Iesus, he was not able to do so▪ But he saith, I am able, implying, that now that Christ dwel∣leth in him by his holy Spirit, now that he is engrafted into Christ his bodie by the washing of the new birth, and the re∣newing of the holy Ghost, he is able to do all these things, to be abased, &c. Whence I obserue this lesson for vs, that be∣ing regenerate by the Spirit of God, and engraffed into the true oliue tree Christ Iesus, we are able to be full and to be hungrie, to abound and to haue want, and to do the things that are good. Before such time as we be borne againe of wa∣ter and of the Spirit, and be made partakers of the roote and fatnesse of the true oliue tree Christ Iesus, the very imaginati∣ons of the thoughts of our hearts are onely euill continually; our throates are open sepulchers, our tongues are full of de∣ceit, the poison of Aspes is vnder our lippes, our mouth is full of cursing and bitternesse our feete are swift to shed bloud, destruction and calamitie are in our wayes, the way of peace we know not, the feare of God is not before our eyes: and in one word, we are wholly auerse from euerie thing that is good, and onely inclined vnto that which is e∣uill; being not grapes but thornes, not figs but thistles, not good but ill trees, not liuely but dead branches, not friends but enemies, not the sons of God, but the children of wrath; not citizens, but aliants from the common-wealth of Israel, and strangers from the couenants of Promise. But being re∣newed by the Spirit, our hard hearts are softned, our froward wills are reformed, our darke mindes are inlightned, our inordinate affections are ordered, our wicked thoughts are bettered, and our whole man so made partaker of the god∣ly nature, that we flie the corruption which is in the world through lust, and study to liue soberly, and righteously, and godly in this present world. So that henceforth we are able to flie that which is euill, and to do that which is good: which

also those manifold exhortations in holy Scripture imply, when we are exhorted to follow the truth in loue, to morti∣fie our earthly members, to procure things honest before God and all men &c. For albeit vnto the wicked and vnregenerate the Lord hath not opened their eyes or their cares that they can see the things that belong vnto their peace, or hearken vnto instruction, and receiue vnderstanding: yet hath he ap¦pointed thus to stirre vp his children, and made them able to do the things whereunto they are exhorted.

We do not then (as our aduersaries falsly charge vs) in the question of Free-will, make men stockes and stones, such as in the things that are good, do nothing at all. Ye see, we say, that being regenerate by the Spirit of God, we are able to be abased, and to abound, &c. to do the things that belong vnto our peace, and such as accompany our saluation. As therefore the Apostle saith vnto the Corinthians, If our Gospel be hid, it is hid to them that be lost: so I say, If any man be not able to do the thing that is good, it is the man vnregenerate, in whom Christ dwelleth not by the power of his Spirit. Here then is the point, not whether we be able to do the things that are good, for that we hold; but whether we be able by our owne power and strength at all to do the things that are good, by whom it is that we are able to do these things, which was the second point that I noted in these words.

Touching the second point then, ye see the Apostle saith, he was able to do all things; but how? Through Christ which strengthened him. He was able, but the power and strength whereby he was able, was whence? in any part from him∣selfe? No, no such word; but from Christ, who dwelt in him by his Spirit, and strengthened him so, that he could be a∣based, and he could abound, and still be content with his e∣state. Whence I obserue, that the power and strength where∣by we are able to do whatsoeuer thing is good, is not from our selues, but from Christ, who by his holy Spirit so streng∣theneth vs in our inner man, that we can be content with prosperitie or aduersitie, and are enabled to do the things that are good. And to this the holy Ghost giueth witnesse in very many places; We are not sufficient of our selues to thinke any

thing as of our selues, but our sufficiencie is of God. Where the A∣postle doth not denie that we are able to thinke that is good; but he saith, that we are not able of our selues as of our selues, but onely by God. So in this Epistle, It is God (saith he) which worketh in you both the will and the deed, euen of his good pleasure. Where he denieth not that we are able to will or to do the thing that is good, but he saith that it is God that worketh in vs both the will and the deed, of his good pleasure. Not to trouble you with mo places to this purpose, by these ye see that it is not of our selues but of God, that we think, will or do the things that are good. We think the things that are good, but it is he that makes vs thinke the things that are good, by suggesting good cogitations into vs by his holy Spirit which dwelleth in vs. We will and desire the things that are good, but it is he that makes vs will and desire the things that are good, by working good motions and holy desires in vs by his holy Spirit which he hath giuen vs. We flie the things that are euill, and do the things that are good; but it is he that makes vs flie that which is euill, and do that is good, by ministring strength vnto vs through the power of the Spirit in vs. We know how to be abased, and how to abound, how to be full, and how to be hungrie, &c. but it is God that enableth vs hereunto by the strength of his holy Spirit which he hath gi∣uen vs. Without him we can do nothing, as himself telleth vs, not thinke any part of a good thought, not will any part of a good desire, not do any part of a good deed; so wholly is eue∣ry good gift from him: but by him we are able to do all things that our dutie requireth of vs, though not in that degree of perfection which we ought, by reason of the sinne which han∣geth so fast on vs, yet so as he will be well pleased with vs, and perfect his praise in our weaknesse.

Here then first falleth to the ground that errour of theirs who maintain that we are able to do the things that are good by our owne power and strength, being onely holpen by the grace of Christ. What is man y^t he should desire to part stakes with his Maker? Doth not God worke all in all? The Apostle saith so: and shall not he then haue the glorie of all? Hast thou any good thing that thou hast not receiued of the Lord? The A∣postle

thinketh not: why then reioycest thou in it, as though thou hadst not receiued it? In Christ we haue all good things that we haue, whether for this life present, or that that is to come; and whatsoeuer good things we do, we are wholly en∣abled thereunto through Christ which strengtheneth vs. Let not vs therefore set foote into any part of his glorie, but as it is written, Let him that reioyceth, reioyce in the Lord.

Secondly, let this teach vs what we are in our selues with∣out Christ; not fit for any thing that is good, not able to do a good deed, not able to will any thing that is good, not able to thinke a good thought, content with no estate, in aduer∣sitie cast downe with heauinesse, in prosperitie puft vp with pride, in want comfortlesse, in abundance retchlesse, & much worse then thus. And yet how ready are we to sooth vp our selues, and how gladly do we heare the praises of others for any thing that we say or do well? Nay rather then faile, we will breake out into our owne praises; and worse then that, we will either shut him out of all, vnto whom all praise is due, or else enter vpon a part with him. So farre in loue are we with our selues, that we forget Christ, though without Christ there be nothing to be loued in vs. But let vs learne to know what we are in our selues, and let vs be confounded in our selues; and for whatsoeuer we say or do well, let him haue the praise, vnto whom all praise is due.

Thirdly, this should teach vs in all things to glorifie the name of Christ Iesus, and to depend vpon him. Are we perse∣cuted, and yet faint not, in pouertie and not ouercome of po∣uertie, tempted and yet stand fast, any way troubled and yet not dismayed? It is by Christ Iesus. Flie we any thing that is e∣uill? do we any thing that is good? It is by Christ Iesus. He knoweth what we haue need of, and he giueth it: he knoweth that without him we can do nothing, and therefore be streng∣theneth vs in all things. Sometimes his owne arme helpeth vs, and sometimes he strengtheneth vs sometimes to do, & some∣times to suffer those things which otherwise we could not. How ought our mouthes then to be filled with his praises, and how ought we alwaies to depend vpon him? By him we stand, and without him we fall. Let our songs therefore alwayes be

of him, and let his praises be euer in our mouthes for such mer¦cies as we haue of him, and let vs pray alwayes with all maner prayer and supplication in the Spirit for the strength of his Spirit.

Notwithstanding, &c. In these words the Apostle according to that wisedome that was giuen vnto him, most wisely com∣mendeth the Philippians for their liberalitie sent vnto him. For the Apostle hauing before most peremptorily signified his constancie both in aduersitie and prosperitie, that through Christ which strengtheneth him he could be content whether he were abased or did abound; the Philippians might haply say, Then our liberalitie needed not, you could haue bene as well without it as with it, and therefore we might very wel haue spared both our labour and our liberalitie. No, no, saith the Apostle notwithstanding that through Christ which streng∣theneth me, I can be content whether I be full or hungrie, yet ye haue well done that ye haue communicated to mine affli∣ction: ye haue well done, because ye haue done your dutie, ye haue done that which Christ commandeth, ye haue done that which hath great recompence of reward. But how did they communicate vnto his affliction? We must vnderstand, that we may communicate vnto the affliction of Gods Saints three wayes: first, when we suffer the like afflictions that they do for Christ his sake, whether it be at the same time, as Paul and Silas did; or at diuers times, as now the Saints of God which suffer, and are persecuted for righteousnes sake, as were the Prophets and Apostles before. Secondly, when we are afflicted and mourne in our selues for the affliction of Gods Saints, al∣beit we do not suffer in our bodies with them. Thirdly, when we minister vnto them what comfort we can in words, and what helpe we can in deeds. And thus the Philippians commu∣nicated vnto Pauls afflictions lying now in prison, sending vn∣to him their minister, and with him such gifts as might supply his wants. And this is it for which the Apostle in these words commendeth them. I can onely point at such things as were hence to be obserued.

First in that the Apostle saith, Notwithstanding that I am able to endure want through Christ which strengtheneth me,

yet ye haue well done, &c. hence I obserue, that the constan∣cie and patience, and contentment of Gods Saints, ought not to be any stay vnto vs of performing Christian dutie which we owe vnto them. And yet how willingly do we make eue∣ry thing serue to vs for an excuse of slacking such duties as we ought to performe to Gods Saints? If they be in prison, or if they be in any pouertie and want, and beare it patiently and chearfully, we commend them; but neither by word we com∣fort them, nor by other our helpe we relieue them. And why? They are chearful enough, they need not our comfort: though they want, yet they are content with that they haue, they beg not, and therefore we may spare our purse well enough. But our Apostle tels vs, that notwithstanding it be thus with them, yet we shall do well to comfort them and to helpe them. Yea and surely it is the best done, that is done vnto them. For they by such their contentednes and chearfulnes, giue good testi∣monie that they belong vnto the couenant, that they are of the houshold of faith: and we as we are to do good vnto all, so especially vnto them which are of the houshold of faith.

Secondly, in that the Apostle saith, they did well to com∣municate to his affliction, I obserue, that it is a good deed to comfort and to helpe the Saints of God in their affliction and trouble. And that it is so, appeareth both for that it is com∣manded as a dutie, practised of the godly, and hath with it great recompence of reward. Weepe with them that weepe, saith our Apostle. What is that? That is, let their afflictions moue you to compassion; and in token of your compassion, comfort and helpe them in their affliction. The Apostle to the Hebrews openeth it more largely, where he saith, Remember them that are in bonds, as if ye were bound with them, and them that are in af∣fliction, as if ye were also afflicted in the bodie. Thus did the Apostle himselfe, as himselfe witnesseth, where he saith, Who is weake, and I am not weake? who is offended, and I burne not? As if he should haue said, Besides mine owne afflictions which befall my selfe in mine own person, there is no other afflicted, but they touch me also with a compassion with them, both to sorrow with them, and to helpe them as I can. And see the recompence of reward that followeth it, Come (shall Christ say) ye blessed

of my Father, inherite ye the kingdome prepared for you from the foundatione of the world; for I was an hungred and ye gaue me meate, &c. Thus the Lord in mercie, and for his promise sake, rewardeth them that comfort and helpe his poore af∣flicted Saints in their affliction whatsoeuer it is. So that we cannot doubt but that it is well done to communicate to the affliction of Gods Saints by helping and comforting them.

It is then not well done not to communicate to their affli∣ction. And yet who remembreth the affliction of Ioseph? Ma∣ny good lawes and Acts we haue for the prouision of the poore; I wish due execution of them. Beloued do we beleeue the communion of Saints? It is an article of our beliefe, and we will be loth to be tainted in any of them. As then we are ioyned in a fellowship with all Gods Saints, so should we be touched with a feeling of such of their miseries as are in any kind of affliction. They are bought with as deare a price as we are, they are members of the same body with vs. And shall the head in the naturall body stoupe downe vnto the foote if it be prickt or hurt, to looke vnto it and to helpe it, and shall not we looke vnto our poore brethren and distressed, & helpe them? Surely if it be well done to communicate to their af∣flictions, then it is not well done not to communicate to their afflictions; and if eternall glory in the heauens be the recompence of their reward that communicate to the afflicti∣on of Gods Saints, then what shall be their reward that do not? The King, euen our blessed Sauiour shall say vnto them in that day, Depart from me ye cursed into euerlasting fire, which is prepared for the Diuell and his Angels. For I was an hungred &c. While we haue therefore time let vs do good vnto all men, but specially vnto them which are of the houshold of faith. Let vs not forget the miserie of the poore in their trouble. Blessed is he that considereth the poore and needie, the Lord shall deliuer him in the needfull time of trouble.

Notes

• Deut. 6.5.
• Leuit. 19.15.
• Deut. 27.26.
• Iames 3.2. 1. Iohn 1.8.
• 3 4.
• 1. Cor. 13.9.
• Psal. 143.2.
• Iob 15.14.
• 15.
• 16.
• 2. Cor. 4.3.
• 2. Cor. 3.5.
• Ioh. 15.5.
• Act. 16.28.
• Rom. 12.15.
• Heb. 13.3.
• Mat. 25.41.