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 LXXX.

PHILIP. 4. Verse 5.

Let your patient minde be knowne to all men. The Lord is at hand.

THese words are, as we heard the last day, ano∣ther exhortation vnto the Philippians, wherein the Apostle exhorteth them, not onely to such a patience as is tried and seene in bearing iniuries and putting vp wrongs, but generally to such mildenesse in their behauiour, and moderation of their affe∣ctions amongst their neighbours and brethren, as that for v∣nities sake they will rather lose of their owne, then strictly stand vpon their right in matters of ordinarie life: for so the word here vsed by the Apostle signifieth, namely a modera∣tion of that by equitie, which in rigour might be exacted. Now this their mildenesse and moderation among their bre¦thren the Apostle would haue so conspicuous and euident, as that it might be knowne, and that to all men; not for matter of ostentation and vaine-glory amongst men, but both that all men, as occasions were offered, might haue triall there∣of in them; and that amongst all men religion might thereby be increased, and the Name of God glorified: Let your &c. That which followeth, The Lord is at hand, is a reason of the exhortation, added by the Apostle, to preuent an obiection: for, the drift of the Apostles exhortation vnto them, aiming

at this, that there should be such moderation in them, as that they should not alwayes stand vpon their right, but some∣times yeeld of their right, and patiently put vp the losse or the wrong; they might haply thus obiect and say, So should we make a hand indeed, and quickly be the meanest among men, and be trampled vnder feet as the clay in the streetes. Therefore the Apostle addeth, The Lord is at hand; as if he should haue said, Though they do abuse your patient milde∣nesse and gentle moderation of your affections, yet do ye hold on a good course, in patience possesse your soules, and let your patient mind be knowne to all men: for the Lord is at hand, euen neare to aide and helpe you, to auenge you of your wrongs, and to repay you with glorie in the Kingdome of glorie.

The first thing which I noted in the exhortation was, that the Apostle exhorteth the Philippians to a gentle moderation of their affections towards their brethren in matters of ordi∣narie life, so that for the keeping of vnitie sometimes they yeeld of their right. Whence I obserued a necessarie rule for all Christians to be kept for euer in all their dealings with their neighbours; which is, in matters of ordinarie life to vse such moderation of their affections, as that for vnities sake, they do not alwayes strictly stand vpon their right, but some∣times yeeld of their right, and sit them downe with the losse, and patiently put vp the wrong. Two notable patterns I she∣wed you of the practise of this rule: the one in Abraham, who being Lots elder, and vncle, and his better euerie way, stood not vpon these points, but went vnto him, and moued the peace betweene them, and yeelded his owne right to haue it: the other in the king in the Gospell, who finding his ser∣uant poore, and not able to pay the debt he owed him, remit∣ted his right, and forgaue him his debt. Whose examples we ought to follow in matters of ordinarie life and ciuill dealing one with another, not standing vpon termes one with ano∣ther, but yeelding one vnto another, shewing all meeknesse and mildenes one towards another, and putting vp some losse and some wrong one at anothers hands. But how quite con∣trary our practise is to this rule, and to these good patterns I

shewed you. For if we thinke that we haue right, then we stand vpon it, and thus we say with our selues: Shall we yeeld of our right? so we may be begged for fooles indeed. Shall we sit downe with the losse? Nay, we will haue it if he haue it out of his belly. Shall we put vp such a wrong? Nay, then let them abuse vs at their pleasures. We are as good as they, or, we are their betters euerie way; or, though we be meaner then they, yet shall they not thinke to haue vs vnder their girdles; we may not, we cannot, we will not suffer these and these things. And hereupon, to go now forward in the point, hereupon, I say, it is that we are so vnpeaceable one with another, and so vncharitable one towards another: hereupon it is that there are such heart-burnings, grudgings, iarres, debates, contentions, and diuisions amongst vs: we cannot be gentle, and curteous, and kinde one vnto another: we cannot yeeld one vnto another, or beare one with ano∣ther: we cannot put vp any losse or wrong one at anothers hands. The superiour he disdaines to yeeld in any thing vn∣to his inferiour, and he thinks it is a disparagement vnto him. The inferiour he is loath to yeeld in any thing vnto his supe∣riour, and he thinkes that if he yeeld an inch, the other will take an elle; if he yeeld in any thing, the other will crow o∣uer him in all things. The equall, he cannot brook it to yeeld vnto his equall, and he thinkes it is a debasing and disgracing of himselfe, to put vp any thing at his hands that is no better then himselfe. Thus in superiour, inferiour, and equall, is wanting that patient, gentle, curteous, and soft mind where∣unto our Apostle exhorteth; and in stead of meekenes, gen∣tlenes, patience, moderation, and mildnesse one towards an∣other, are entertained murmurings, reasonings, heart-bur∣nings, and vnseemely speaking and dealing one against ano∣ther. This is vtterly a fault amongst vs. Will we then mend that which is amisse, and put in practise the rule that hath bin giuen vs, vsing in matters of ordinarie life, such moderation of our affections amongst our neighbours and brethren, as that for vnities sake we will passe by many faults and offen∣ces, and sometimes yeeld of our right, and sit vs downe with the losse, & put vp the wrong? I am sure we should; and if we

will do so, we must obserue these rules that follow.

First, hath our neighbour or brother some faults that are rather naturall then punishable by the lawes, as for example, is he some what proud, somewhat couetous, somewhat hastie and angrie, somewhat vnsociable, somewhat suspicious? &c. we must in such cases deale with him as Dauid did with his el∣dest brother Eliab. When Dauid being sent of his father vn∣to his brethren to the battell, had shewed his mislike, that none would vndertake to fight with Goliah, Eliab was verie angry with Dauid, and said, Why camest thou downe hither? and with whom hast thou left those few sheepe in the wildernes? I know thy pride and malice of thine heart, that thou art come downe to see the battell. Now what was Dauids reply vnto these sharpe speeches of his brother? He knew his brethrens stomacke a∣gainst him, and therefore onely said, What haue I now done? is there not a cause? and so departed. So we should learne to skil of the nature of them with whom we liue, and we should beare much with such faults as these. To quit their pride with disdaine, if they be proud; to be euer telling them of their co∣uetousnes, if they be couetous; to put fewell vnto the fire by ministring occasions of anger, if they be hastie and angrie; to increase their iealousie by any preposterous dealing, if they be some what suspicious, is no way for vs to cure their faults, or to liue with them in that Christian sort we should. This is that which behooueth vs, if we will haue our patient mindes knowne, we must beare with these and such like faults in our neighbours and brethren, and spare oftentimes to speake or do that which their humour cannot brooke.

The second rule which we must obserue is this; such words and deeds as haply sometimes might haue not the best con∣struction or meaning, we must make the best of them: for if when things are said or done which might be well meant, and well taken, they be worse taken then they are meant, and rather the worst then the best be made of them; shall we say of those men, that they are patiently and gently minded? nay surely, this is rather an argument of an exasperate minde, which had rather blow the bellowes, then quench the fire, ra∣ther make a breach where there were none, then make vp a

breach where there were one. And therefore the Apostle put∣teth such as take all things in the euill part, in the ranke of them whom God had deliuered vp vnto a reprobate mind. If then we will haue our patient mind knowne, and be commended for that moderation which our Apostle here requireth, we must not interprete such things as are said or done, vnto the worst, but when they may haue a good meaning, we must make the best of them: for so indeed do we shew our selues to haue a good moderation in our selues, if when things in themselues are eyther doubtfull, or not altogether the best, yet we make the best of them, and rather so construe them as they ought to be meant, then as they might be taken.

A third rule which we must obserue is this: Such faults as are secret, or committed by infirmitie, we must not diuulgate and publish, but rather hide and couer them. It is the saying of our blessed Sauiour, Whatsoeuer ye would that men should do to you, euen so do ye to them: and it implieth this withall, that whatsoeuer we would not that men should do to vs, we should not do to them. Now then, who is it of vs, that if we fall through infirmitie, if we runne into any secret sin, would haue it published in Gath, or noysed in the streetes of Ashke∣lon? In many things we sinne all: and he is the best that offends the least. But who can brooke him, that whatsoeuer fault he heares in the house, by and by tells it on the house tops? or how shall he approue his moderation, and his patient minde vnto men, that whatsoeuer fault he knowes of his neighbor or brother, disperseth it abroad and makes it his common talke where he cometh? Nay, herein is our moderation and mildenes seene and approued, if when we know any slip or fall of our neighbour, which haply many know not, we pa∣tiently passe by it, and so beare it, that as much as in vs lies, we burie it out of the sight and speech of men. For as Peter saith of loue, that it couereth the multitude of sinnes; so it is true in this moderation and patience whereof we speake, that it beares with and pardoneth many faults and offences of one man towards another, & likewise concealeth such faults and offences as secretly or through infirmitie are committed against God. If then we will approue our selues to haue that

patient mind which our Apostle here requireth, we must not publish whatsoeuer fault of our neighbor we he are or know; but such faults as either are not commonly knowne abroade, or whereinto he hath fallen through infirmitie, we must hide and couer them, and so beare with them, as to burie them out of the sight and speech of men.

A fourth rule which we must obserue, is this: when the faults of our neighbour are such as that they may iustly offend vs, behouefull it is that we go vnto him, and tel him his fault betweene him and vs alone; and if thus he hearken not vnto vs, then to call vnto vs one or two moe, that his fault being here opened againe, that which is amisse may be amended, and he in the best sort that may be, may be reclaimed. Which rule is also the rule of our blessed Sauiour touching priuate iniuries and wrongs, where he saith, If thy brother trespasse a∣gainst thee, he speaketh of priuate trespasses and wrongs: for such as are publike, and to the offence of the Church, the A∣postle would haue them rebuked openly; but if thy brother trespasse against thee priuately, giuing thee cause of offence, go and tell him his fault betweene thee and him alone: if he heare thee, thou hast wonne thy brother, and as Iames spea∣keth, hast saued a soule from death; and he repenting, thou art to forgiue him, as Christ in another place warneth: and if he will not vouchsafe to heare thee, to be sorie for his fault at thy priuate admonition, but rather increase his stomack and stub∣burnnesse against thee, then take yet with thee one or two, that by the mouth of two or three witnesses, euery word may be confirmed. Otherwise if neglecting this rule of our Saui∣our, we shall vpon such occasions traduce him, or breake out into intemperate heates against him, how shall our patient mind be knowne vnto men? For this is our patience and mo∣deration, that when we haue so iust cause of offence, we deale as mildly and quietly with our neighbour as may be; first, pri∣uately conferring of things b••tweene our selues, and then ta∣king vnto vs one or two of our neighbours and friends which may heare, and helpe to order things that are out of order. And if we will approue our selues to haue that patient mind which here our Apostle requireth, we must thus peaceably

deale in matters wherein we haue iust cause of offence, and in no sort traduce our neighbours or brethren, or breake out into impatient heates against them.

A fift rule which we must obserue, and the last which now I will note, is this; generally in matters of this life we must re∣mit of that which in rigor might be done. For if we shall thus stand vpon it, that this we may do by right, and this the law will beare vs out vnto, what proofe hereby shall we make of our moderation and patient mind? The law saith, Who so shed∣deth mans bloud, by man shall his bloud be shed. Now who will commend the moderation of that Iudge, that so oft as bloud is shed, pronounceth sentence of death, because in rigour of the words it may seem he may do that, which indeed in y^e equi∣tie of the law he may not? And so it fareth with vs, if in mat∣ters of this or that qualitie betwixt vs and our neighbours, we shall alwaies do that which in extremitie of right it see∣meth that we may, and not moderate right by equitie, who shall commend our moderation? If we haue the losse, we must sometimes sustaine it; if we haue the wrong, we must some∣times put it vp, and for peace and vnities sake we must remit and yeeld of our right, if we wil haue our moderation and pa∣tient mind to be knowne. Moe rules might be added vnto these, but let these for this time suffice.

And now I beseech you to thinke on these things, and in your liues one with another to practise them, that so your moderate, and curteous, and soft, and gentle, and patient mind may be knowne. Beare one with another in such faults as are naturally in any of you, and spare sometimes to speake or do that which anothers humor cannot brooke: make not alwaies the worst of such words or deeds, as haply might haue not the best construction and meaning, but rather when in themselues they are either doubtfull, or not altogether the best, make the best of them, and so construe them, as they may be wel meant rather then as they might be il taken. Be not hastie to publish whatsoeuer fault of your neighbour you heare or know, but such faults as either are not cōmōly known abroad, or where∣into he hath fallen through infirmitie, hide & couer them, & as much as in you is, burie them out of the sight and speech of

men. Traduce not one another, nor breake out into intēperate heates one against another, but in matters wherein ye may haue iust occasiō of offence one against another, first priuately expostulate your matters one with another; and if amends do not follow, debate your matters one with another, in the hea∣ring of one or two of your neighbours and friends, which may heare and helpe to order your matters. Be not auerse from sit∣ting downe sometimes with the losse, and from putting vp sometimes the wrong, but for the maintenance of peace and concord one with another, remit and yeeld one vnto another, that which in right sometimes ye might haue one of another, that so your patient mind may be knowne vnto all.

And why should I need in many words at this time to ex∣hort you vnto this moderation one towards another? May not this day, may not that holy table sufficiently exhort you here unto? For vnlesse ye be patiently minded one towards a∣nother, can ye either worthily celebrate those holy mysteries of Christ his blessed death and passion, or thankfully celebrate this day in remembrance of his resurrection? To celebrate these holy mysteries worthily, is not to come hither as to an ordinary table, and here to eate and drink; but to come hither prepared with all holy reuerence, hauing examined our selues before as touching our faith in Christ Iesus, whether by faith in Christ Iesus we feele a full assurance in our soules of the forgiuenesse of our sinnes, and of all other benefites of Christ his death and passion, which in this Supper we desire for our further assurance to be sealed vnto vs; and touching our re∣pentance, whether we be truly grieued in our soules for our sinnes against our God, and fully purpose hereafter to con∣forme our selues vnto the will of God set downe in his word: as touching, I say, our faith and repentance, so touching our loue, whether we loue one another, so that as members of the same bodie, we beare one with another, and helpe one ano∣ther. For as faith and repentance towards God, so this loue also towards our neighbour is so necessarily requisite, that o∣therwise we do not worthily celebrate these holy mysteries. And therefore if we will be worthie partakers of this ho∣ly Supper, as here we that are many, do all eate one bread,

and drinke of one cup, are all confirmed in one faith, and nou∣rished to grow vp into one bodie, whereof Christ is the head; so must we loue one another, and as members of the same bo∣die, beare one with another, and helpe one another. So that at this time the verie celebration of these holy mysteries, may sufficiently put vs in mind of that moderation & patient mind which ought to be in one of vs towards another. Neither that onely, but this day also, wherein we celebrate the remem∣brance of Christ his blessed resurrection, may sufficiently put vs in mind hereof. For hath Christ loosed the bands of death, and by his resurrection from the dead, triumphed ouer death, and mightily declared himselfe to be the Sonne of God? Yes he hath, and this day we celebrate the most ioyfull remem∣brance thereof. And how should not thi•• put vs in mind of rising from the death of sinne vn•••• the 〈◊〉〈◊〉 of God? Or how shall we thinke that we are risen 〈…〉〈…〉 ••fe of God, if there be not this moderation and p•• 〈…〉〈…〉 in vs one towards another? Since then by the res••••rection of Christ as this day we are put in mind of our r••••••••••ection from the death of sin vnto the life of God, thereby also we are put in mind of that moderation and patient mind which ought to be in one to∣wards another: let therefore the celebration of those holy mysteries of Christ his death and passion, let the memoriall of his blessed resurrection as on this day, be sufficient to stirre you vp vnto this moderation which our Apostle here requi∣reth, and whereof hitherto we haue spoken. And whosoeuer findeth himselfe to haue failed herein heretofore, let him giue all diligence hereafter that his patient mind may be knowne vnto all men.

The second thing which I note in this exhortation, is this, that the Apostle would haue this their moderation and mild∣nesse so conspicuous and euident, as that it might be knowne, and that to all men: no doubt to this end, that all men, as oc∣casions were offered, might haue triall of their moderation and mildnesse, and that thereby religion among all men might be increased, and the name of God, in whom they be∣leeued, glorified. Whence I obserue the extent of the mode∣ration and mildnesse that ought to be in vs, how farre the pra∣ctise

thereof is to reach, that they may haue triall and experi∣ence thereof; namely, not to them alone that vse vs kindly and gently, or to them alone which are within, but to them also which are without, euen vnto all men is our patient mind to be made knowne. For as our Sauiour saith in somewhat a∣nother matter, If ye loue them which loue you, what reward shall ye haue? and if ye be friendly to your brethren onely, what singular thing do ye? So may it well be said in this matter, if our patient mind be onely knowne vnto them that vse vs with all mildnes and gentlenesse, what singular thing do we? and if we mode∣rate our affections, and yeeld onely vnto them that yeeld vn∣to vs, what praise shall we haue? Our moderation then and patient mind is not to be restrained in the vse thereof vnto these and these men, but it is to be shewne vnto all men with whom we liue, be they better or worse. So the Apostle spea∣king of charitable beneficence, Let vs do good (saith he) while we haue time vnto all men. And againe, Haue peace with all men. And generally the precept is, that we haue our conuersation honest amongst all men. As lights therefore (for so we are called) we must communicate the light that is in vs vnto all men, holding forth our lights of gentlenesse, goodnes, meek∣nes, temperancie, moderation, patience, &c. vnto all men: imi∣tating therein our Father which is in heauen, who maketh his Sunne to arise on the euill and on the good, and sendeth raine on the iust and vniust. And now why are we to vse this moderation towards all men, that our patient mind may be knowne vnto all men? The reason is, that all men seeing our moderation and mildnesse towards all men, may thinke the better of the Re∣ligion which we professe, and the rather glorifie the Lord of glorie, in whom we beleeue. For if they shall see vnto wardli∣nes and vnkindnesse in one of vs towards another, quickly do they speake euill of the name of God, and of the doctrine which we teach. And therefore the Apostle alwayes exhorts all sorts vnto all holy duties: and why? that the name of God and his doctrine be not euill spoken of: that the word of God be not euill spoken of: that the worthy Name, after which they be named, be not blasphemed. But if they shall see moderation and mildnesse, meeknesse, gentlenesse and patience in one of vs towards an

other, we cannot better draw men vnto the glory of our God, and to a good opinion of our religion, and of the truth which we professe. And in this respect it is that our blessed Sauiour thus exhorteth all men, saying, Let your light so shine before men, that they may see your good workes, and glorifie your Father which is in heauen. And in the same respect also it is, that the Apostle Peter exhorteth, saying, Haue your conuersation honest among the Gentiles, that they which speake euill of you as of euill doers, may by your good workes which they shall see, glorifie God in the day of the visitation. For an ornament then of the truth which we pro∣fesse, and for the glorie of our God in whom we beleeue, our patient mind is to be made knowne vnto all men, not to our brethren onely, or such as vse vs kindly, but euen to all men.

Here then first were to be reproued those braules and qua∣rels which fall out amongst neighbours and brethren about matters of two pence, matters of nothing. Our Apostle would haue our moderation and patient mind knowne vnto all men. How is it then that neighbours and brethren will not one yeeld vnto another, wil not one beare with another? One wil haue his right, and not yeeld a iote; another will auenge his wrong, or else he will die for it; a third will beare coles at no mans hands, but such as he brewes such shall he drinke, and this amongst neighbours and brethren. And how shall it be thought, that we will vse moderation towards all men, while such is our behauiour towards our neighbours and brethren? Whilest it is thus among our selues, we shew plainly how litle heed we haue taken vnto this exhortation of the holy Ghost, & consequently how litle care we take, that y^e name of God, and the truth which we professe, be not euill spoken of.

Secondly, here were to be reproued such carnall excepti∣ons as are commonly taken against this exhortation. The ho∣ly Ghost saith, Let your patient mind be knowne vnto all men. Vnto all men, say we: this is an hard saying. Vnto such as vse vs kindly and curteously, great reason that our patient mind should be knowne: but vnto them that be euer readie to thwart and crosse vs, to wrong and grieue vs, to taunt and mocke vs, to reuile and speake euill of vs, what reason that our patient mind should be knowne? Thus will we rather

teach the holy Ghost what to speake, then we will be taught by the holy Ghost what to do. But such exceptions we must take heed of, if we will suffer our selues to be taught by the ho holy Ghost, and as our Apostle willeth, we must let our patient mind be knowne vnto all men without such exception of any.

Thirdly, hence we learne what we are to respect in the pra∣ctise of euery Christian vertue, namely the glorie of God, and the propagation of his truth. For as our Sauior saith of almes, prayer, fasting, and the like, that if they be done for the praise of men, then they haue their praise, but not with God; so may it be said of the practise of euery Christian vertue, that if therein we respect the praise of men, we haue our praise, but not with God. The thing that we must aime at in the practise of gentlenesse, goodnesse, meeknesse, temperancie, modera∣tion, patience, and other workes of the Spirit in vs, is the glo∣rie of God, that men seeing these fruites of the Spirit in vs, they may be brought vnto the same obedience and seruice of one God with vs. And thus it shall come to passe, that they who haply haue said in their hearts, there is no God, that they who cannot yet grow to the liking of the same truth with vs, shall say of vs, Surely God is in you indeed, surely this is the way of truth wherein ye do walke.

Let vs therefore hearken vnto the exhortation of our A∣postle, and as he exhorteth let our patient mind be knowne vnto all men. Let vs not bangle and wrangle one with ano∣ther for euery light matter, but let vs beare one with another, and yeeld one vnto another. Let vs not after the fancie of our owne reason abridge that which the holy Ghost enlargeth, but let our moderation be knowne to all, without exception of any. And let vs in the practise both of this and of euery Christian vertue, aime at the glorie of God, and the furthe∣rance of his holy truth which we professe. And as this day we professe by our meeting at this holy Table, sound loue and charitie with all men, so at all times let our moderation and patient mind be knowne vnto all men.

Notes

• Genesis 13.
• Matth. 18.
• 1. Sam. 17.28.
• 29.
• Rom. 1.29.
• Matth. 7.12.
• Iames 3.2.
• 1. Pet. 4.8.
• Mat. 18.15.
• 1. Tim. 5.20.
• Iam. 5.20.
• Luc. 17.3.
• Gen. 9.6.
• Math. 5.46.47.
• Gal. 6.10. Rom. 12.18.
• Math. 5.45.
• 1. Tim. 6.1. Tit. 2.5. Iam 2 7.
• Mat. 5.16.
• 1. Pet. 2.12.
• Math. 6.