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 XXXIX.

PHILIP. 2. Verse 19.20.

And I trust in the Lord Iesus to send Timotheus shortly vnto you, that I also may be of good comfort, when I know your state &c.

AND I hope in the Lord Iesus] In this lat∣ter part of this Chapter the Apostle his desire is to comfort the Philippians, and indeed to confirme them that they should not bee troubled though they liued in the middest of a naughty and crooked nation, as it appeareth they did ex vers. 15. but that they should grow forward from grace vnto grace that when hee should heare of them, he might heare of them to his comfort. To comfort them therefore he 1. promiseth to send Timothy vnto them, a man whom themselues knew to bee a faithfull minister of Christ Iesus, and to loue them sincerely. 2. He putteth them in hope of his owne comming shortly after vnto them. 3. He telleth them that now he sendeth their faithfull minister Epa∣phroditus vnto them, and the causes why. By all which things as the Philippians were iustly to be comforted, so were they so many caueats to warne them that neither Timothy, nor hee, nor Epaphroditus might finde any cause of griefe, or discom∣fort amongst them when they should come vnto them. In his promise to send Timothy vnto them, I note, 1. his promise to send him; 2. the reason why he sent him rather then any o∣ther. In his promise 1. I note the holy limitation thereof. 2. The promise. 3. The end of sending him.

Touching the 1. Paul doth not absolutely promise to send Timothy vnto them, but, saith he, I hope in the Lord Iesus &c. It is to bee vnderstood that at this time when the Apostle wrote these things, he was in prison at Rome, where Timothy

ministred vnto him, and serued him in such things as he nee∣ded. Now it seemes he was in hope shortly to bee deliuered out of prison, and then his certaine resolution was first to send Timothy vnto them, and then shortly after himselfe to come vnto them. But how the Lord would dispose of these things he knew not. Onely hee knew that the heart of Ne∣ro who had cast him in prison was in the hand of the Lord Ie∣sus to dispose of as seemed best to his godly wisedome, and so he loued them that he hoped the Lord Iesus would deliuer him out of prison, and bring him vnto them. Because there∣fore he knew not certainely how it would please the Lord to dispose of these things, hee doth not absolutely promise to send Timothy vnto them, but inasmuch as his loue to them made him to hope the best, hee saith, I hope in the Lord Iesus &c.

The lesson which hence wee haue to learne is this, in all things whatsoeuer we purpose to doe still to depend vpon the will and pleasure of the Lord Iesus; not resolutely to set down this or that will I doe, but with these or the like conditions and limitations, I hope in the Lord Iesus to doe it, if God will I will doe it &c. For as in God alone we liue, and mooue, and haue our being, so he alone directeth all our waies, and order∣eth all our counsels as seemeth best vnto his godly wisedome. We may purpose, and we may intend such and such things as come into our heads, or our occasions lead vs vnto, but nei∣ther lies it in vs to bring the things to passe, neither doe wee know what shall be the euent of such things as wee purpose. It is God that by his speciall prouidence doth direct the euent of whatsoeuer we purpose euen as it best pleaseth him. This is plaine by diuers places of scripture which might be alledged to this purpose. The hart of man purposeth his way,* 1.1 saith Salomon but the Lord directeth his steps. His steps. What is that? euen all mens actions & whatsoeuer he taketh in hand are gouern'd by God, and directed as seemeth best vnto him. Again, it is an other prouerbe of Salomon;* 1.2 The steps of man are ruled by the Lord, how can a man then vnderstand his owne way: the meaning is that whatsoeuer a man doth it is wholy and onely guided and ruled by God his almighty power and prouidence, so

that he cannot possibly vnderstand certainely the issues of his owne thoughts and purposes. And therefore the Prophet Ieremie thus confesseth vnto the Lord and saith, O Lord I know that the way of man is not in himselfe,* 1.3 neither is it in man to walke and direct his steps. Which the Prophet spake vpon oc∣casion of Nebuchadnezzars turning his power to goe against Ierusalem because of Zedekiaes rebellion; when at his first setting forth from home he had purposed to haue made warre against the Moabites and Ammonites. Such is the power of the Lord to turne the purposes and deuises of mans heart which way it seemeth best vnto him, so that whatsoeuer his purpose be, yet can he not tell what shall be the issue thereof. Nay if we looke a litle farther into the matter we shall finde, that howsoeuer it seemeth vnto man that it is in himselfe to purpose and deuise what himselfe listeth, yet can he not deuise or purpose any thing that is good, vnlesse God by his grace preuenting him put them in his heart; according to that it is said, It is God which worketh in vs both the will, and the deede, euen of his good pleasure. And therefore that place mentioned be∣fore, The heart of man purposeth his way; and that in the be∣ginning of the same chapter, The preparations of the heart are in man &c, they are to be vnderstood onely by way of con∣cession, as if Salomon had thus said; Be it that man hath in∣numerable thoughts in his heart, be it that in his head he de∣uise this and that, as if it were in himselfe to purpose and de∣uise what he would, which is not, yet the answer of the tongue is of the Lord, saith Salomon. The meaning of the whole indeed is this, that both the thoughts of mans heart, and the words of mans mouth are wholy guided and gouerned by the Lord. Not onely then the successe and euent of whatsoeuer we pur∣pose, but both the purposes of our hearts, by grace preuenting vs, and likewise the issues thereof by grace following vs are wholly gouerned of the Lord. He in his speciall prouidence ordereth and disposeth all things as seemeth best vnto him. We are therefore to learne wholly to depend vpon him in whose hand are our hearts and all our waies; and whatsoeuer it be that we purpose to do, we are not resolutely to set downe this or that will I doe, as if our owne waies were in our owne

hands, but still with submission vnto the Lord, I hope in the Lord Iesus, and, if the Lord will. It was the Apostle Iames his complaint, that men too much presuming of themselues would set downe and say,* 1.4 We will goe to day or to morrow into such a Citie, or such a Citie, we will continue there so long and so long, we will buy and sell such and such wares, and we will make such and such gaine. And I wish it might not iustly be com∣plained of at this day, that we doe too too resolutely breake out into such speeches as these mentioned by the Apostle, and other such like. Well, that which the Apostle laid downe for a rule vnto them, ought also to be a rule vnto vs: we ought to say in all such cases, if the Lord will we will doe this or that: or as our Apostle saith in this place, I hope in the Lord Iesus to doe this or that. This forme of speech best beseemeth Christians, and vsing this forme of speech we shew plainely whatsoeuer it is we goe about, or purpose to doe, that we de∣pend wholy vpon the Lord his pleasure for the successe and issue thereof, and acknowledge that onely what he will shall be done therein. Howbeit I doe not vrge this forme of speech as so precisely necessarie that I put any religion therein, or condemne the omitting thereof as prophane and wicked. For I know that many godly men who gladly acknowledge that truth which I haue taught, and likewise that many of the saints and seruants of God euen in the holy scriptures haue not vsed this forme of speech alwaies vpon such occasions. Yet could I wish, and would exhort euen all the children of God vpon all such occasions euen precisely to obserue this forme of speech: and that with such reuerence and holy feare, as that thereby they would plainely shew that indeede they doe not forget themselues, but know that it is the Lord that ordereth them and all their waies euen as it best pleaseth him, and what successe he giueth to their purposes that they shall haue, whether it be to prosper them, or to ouerthrow them. I adde this of obseruing this forme of speech with reuerence and holy feare, because it so falleth out, I know not how, that oftentimes we vse good formes of speach, when as notwith∣standing our thoughts are litle set, at least not so reuerently as they ought, vpon that we say. For example, what more

common then when we haue sworne to say, God forgiue me that I sweare; when wee haue done such an euill thing, to say, God I cry thee mercy what meant I to doe that; and in this that we now speake of, when we meane to do such a thing to say, Ile doe it, and God will. Speeches commonly vsed, and oftentimes, I doubt not, very well vsed; but oftentimes in such an idle and onely customarie maner that therein we greatly offend, because thinking not what we speake, we speake not with that reuerence we ought to speake. And indeede it is a plaine breach of the third commandement, wherein we are forbidden to take the name of the Lord in vaine: for so often is this holy name taken in vaine, as it is vsed without great reuerence and feare. To conclude this point therefore, let vs learne in all things whatsoeuer we doe, or purpose to doe, still to depend vpon the will and pleasure of the Lord; let vs by the very forme of speech which we vse shew that we doe so, saying with our Apostle, I hope in the Lord Iesus to doe such a thing; or with Iames, If God will and giue leaue I will doe such a thing; and these words let vs vse with all reuerence and holy feare, as speaking from our heart that which proceedeth out of our lips. Thus much of the limitation of the pro∣mise. The promise followeth.

To send Timotheus shortly vnto you] This was the Apostle his promise to send Timothie vnto them. Who Timotheus was appeareth out of Act. 16.1. His mother a Iewesse, his father a Graecian, a man famously knowne and much renow∣ned by reason of those two Epistles which Paul wrote vnto him; whom Paul sometimes calleth his companion, some∣times a minister of God, sometimes his brother and fellow-helper in the Gospell of Christ, sometimes his beloued sonne, sometimes his naturall sonne in the faith. The Apostle there∣fore knowing that the Philippians liued in the middest of a naughty and crooked nation, and being aduertised by Epa∣phroditus their Minister that they were troubled with certaine false Apostles which gloried in their Circumcision, promiseth for their comfort to send Timothie vnto them.

And this commendeth vnto vs the godly care that ought to be in the Minister of Iesus Christ toward his people to com∣fort

them in all their distresses. The same care that Paul had to comfort them by sending a faithfull Minister vnto them, the same ought now the Minister of Christ to haue to com∣fort his people by the ministerie of the word. We are not now to send others: we haue now our standings appointed vnto vs, and therein we are to labour to be such comfort vnto our people by the ministerie of the word, as Paul purposed that Timothie should be vnto them. Yet how it falls out I know not, but so it is, though we be neither Apostles, but tyed vnto our seuerall charges, nor lye in prison that we cannot come our selues, but liue at ease in other places following our owne pleasures, yet will we, as Paul here did vnto them, send vnto our people, not Timotheus, but such as are not at all able to minister a word in due season. But I onely touch this, this place of scripture as mee thinks, vrging mee therevnto, the enlarging of the point being more fit for other places then this.

The end wherefore he sent Timothie vnto them was, as here he saith, that he might be comforted when he knew their estate. In that he saith, that I also may be of good comfort, this doth plainely shew that which I noted before in the promise, that the Apostle meant to send Timothie vnto them that they might be comforted by his ministerie. For so he saith, I trust &c. to send &c. that I also may be of good comfort, .i. that as you shall be comforted by his comming to you and his ministerie among you, so I likewise may be comforted when at his returning from you he shall tell me your state, that you stand in the faith, and in the fellowship which yee haue with other Churches in the Gospell of Christ Iesus.

Here then we may obserue a note of true Christianitie, and sincere loue, which is to be so mutually carefull one for an other that we reioyce one in anothers good, and that we be sorry one at anothers misery. A thing whereunto if either precept, or example, or nature may stirre vs vp we cannot want encitements thereunto.* 1.5 Reioyce (saith the Apostle) with them that reioyce, and weepe with them that weepe. Where (yee see) the Apostle his rule and precept is, that we be so mutually affectioned one vnto another, that the ioy of one may be the

ioy of another, and the griefe of one may be the griefe of another, being so knit together with the bond of Christiani∣tie that both we reioyce, and likewise weepe together. Now see the practise of this rule in the Apostle himselfe: For as tou∣ching reioycing, doth he not in the beginning of all his Epi∣stles almost testifie his comfort and reioycing in all those Churches for that they continued in the faith, and reioyced in the Gospell of Christ? How often doth he begin his Epi∣stle with this and the like saying, I thanke my God alwaies on your behalfe for the grace of God which is giuen you in Christ Ie∣sus &c? All his Epistles to the Churches, saue that to the Ga∣latians haue this or the like beginning. Whereby he signifieth his reioycing in their ioy in the Holy Ghost. Likewise touch∣ing weeping and sorrowing at the griefes of others, he saith, Who is weake,* 1.6 and I am not weake; who is offended, and I burne not? As if he should haue said, such is my care of all the Churches, and so is my soule knit vnto them, that the things that happen vnto them I count to happen vnto my selfe; so that as their ioy is my ioy, so their weaknesse is my weaknesse, their scandall is my scandall, and their griefe is my griefe. What should I bring other examples to this purpose? Doth not euen nature teach this mutuall care one of another, and this mutuall affection one towards another? In the members of our bodie,* 1.7 if one member suffer, doe not all the members suffer with it, and if one member be had in honor, do not all the members reioyce with it? Let but the toe be pricked, head and hands, and all bowe downe to it to helpe it, and are grieued with it. Let the hungry belly be satisfied, all the rest of the members are refreshed and cheared therewithall. And as it is in the members of the naturall bodie, so should it be in the members of the mysticall bodie. All we (my brethren) are baptized by one spirit into one bodie. We are all mem∣bers of Christ Iesus, and euery one anothers members, if we be indeede the sonnes of God. We should therefore be so affectioned one towards another, as both the precept of the Apostle, and the example of the Apostle, both here, and often else where, and as nature it selfe doth teach vs. We should be so mutually carefull one of another, that we should be com∣forted

one in anothers comfort, and grieued one in anothers griefe. Our ioy should be the ioy one of another, our sorrow should be the sorrow one of another, and our affections should be mutuall one towards another. But looke generally into the Church, doe we take comfort in the state of such Churches as we ought to be comforted in? and againe are we grieued for the state of other Churches which we ought to be grieued for? Nay I feare me that the state of such Churches as should comfort vs doth grieue vs, and that we are not grie∣ued for the state of other Churches which should grieue vs. Looke particularly into our selues, is it a comfort vnto vs when we know of the good state one of another; and is it a griefe vnto vs when we heare of the decaied state one of an∣other? Nay commonly we repine when we see the state of others better then our owne either in wealth, or in honor, or in fauour, or the like: and commonly we are glad when we see another, especially if he be of the same trade and professi∣on with vs, goe downe the winde, as we say. We ioy not one in the ioy of another, we grieue not one in the griefe of an∣other: but contrariwise we rather ioy one in the griefe of an∣other, and grieue one in the ioy of another. Well, such re∣ioycing, and such grieuing are not good. Let vs, euen so many as feare God, be otherwise affected one towards an∣other. Let vs take comfort in the good one of another, in the growing vp in wealth, in honor, in fauour, in knowledge, in wisdome, and in euery good grace of the spirit one of another; and let vs be grieued in the misery, in the penurie, in the trou¦ble, in the sorrow, in the ignorance, in the badnes one of an∣other. And if we shall doe this, so many precepts of loue and charitie shall not be needfull for vs, but by the fruits of an vnfeigned loue we shall shew our selues to be Christians in∣deede: for this is an vndoubted note of true Christianitie, and of sincere loue so mutually to be carefull one for another, that we reioyce one in anothers good, and be sorry one at anothers griefe or miserie. Now followeth the reason why he sent him.

For I haue no man like minded &c.] This is the reason why he rather sendeth Timothie then any of the rest that were with

him, because of all that were with him none were like minded in generall to doe their dutie in their ministerie, and none which in particular would so faithfully and sincerely care for their matters, and for the good of their Church as would he. A great commendation of Timothie which was sent, great loue in the Apostle to send such a man vnto them, and very be∣houefull for them to receiue such a man sent in such loue with all gladnes, and to make much of such: all points very well worthy a large discourse; but I can onely point at them. The commendation of Timothie a very fit patterne of a man meete to be commended to the worke of the ministerie, and to be placed ouer a Congregation, to serue in the Tabernacle. He should be such a one as in generall hath a prompt and ready minde to doe the worke of the Lord, to labour in the Lord his vineyard, to doe the worke of an Euangelist, and of a Mi∣nister; and such a one as in particular hath an earnest desire to procure their good vnto whom he is sent, and will faith∣fully and diligently labour to present them ouer whom he is set pure and vnblameable before God. For first his very office, which is to preach the Gospell of Christ Iesus, should worke in him a loue and cheerefull minde to teach the Lord his will, and to preach the Gospell of Christ Iesus. Otherwise he is not meete to be commended to the worke of the ministerie; or at least not so meete as those that haue a prompt minde to doe the worke of the Lord. And againe, his loue of that people vnto which he is sent should make him faithfully to labour to gaine them vnto Christ, that they may be his crowne and his ioy in that day. Otherwise he is not meete to be set ouer that people, or at least not so meete as they that would faithfully labour to that purpose.

Againe, the Apostle his care to send such a man vnto them, may be a good patterne to Bishops and Patrons of Be∣nefices, what manner of men to commend vnto the worke of the ministerie, and to commit the charge of soules vnto. In the like care and loue of Gods people, they should com∣mend such men to this worke, and this charge, as we haue al∣ready spoken of, men willing to doe the worke of the Lord, and which will faithfully care for their matters ouer whom

they are set. Otherwise to say the least, they shew themselues not to haue that care and loue of Gods people which the Apo∣stle had of these Philippians: whereas their care should be the greater, because they commend vnto a continuall charge, and Paul onely sent Timothie to continue for a season with the Phi∣lippians. But the speaking of these things in this place is to litle purpose; therefore I briefly passe them ouer.

The third thing which I obserued in these words, was, how behoouefull it was for the Philippians to receiue such a man, sent in such loue, with all gladnesse, and to make of such: for therefore (no doubt) did the Apostle the rather commend him so as hath beene said, that so the rather they might re∣ceiue him, and embrace his doctrine the more gladly, and be the more careful that he might not mislike any thing amongst them when he should come amongst them. And this may teach you in what reuerence you ought to haue such men when they are set ouer you in the Lord, euen for the words sake which they preach vnto you. They faithfully care for your matters, not for your worldly matters, either in respect of you, or of themselues; for they seeke not yours, but you: but they faithfully care for your spirituall matters, euen for the saluation of your soules; in Christ his stead they beseech you, and exhort you vnto the things that belong vnto your peace; they teach, they improue, they correct, they instruct you, and all is, that your soules may be saued in the day of Christ. Now they leade you forth besides the waters of com∣fort, now they bring you to feed in greene pastures, now they call you backe when yee are wandring out of the way, now they leade you on along in the way, now they wound and breake the hairie scalpe of him that goeth on in his wicked∣nesse, now they heale the bruised and afflicted soule, groning vnder the weight and burden of his sinne. These are such of your matters as they care for, and these they faithfully care for, if they be faithfull Ministers of Christ Iesus. In what re∣gard doe yee thinke yee ought then to haue them euen for their workes sake? Obey them that haue the ouersight of you,* 1.8 saith the Apostle, and submit your selues vnto them, for they watch for your soules, as they that must giue accounts, that they

may doe it with ioy, and not with griefe. And in another place: Wee beseech you,* 1.9 saith the Apostle, that yee know them which la∣bour amongst you, and are ouer you in the Lord, and admonish you, that yee haue them in singular loue for their workes sake. By both which places yee see what reuerence is to be giuen vnto the faithfull Ministers of Christ Iesus. Now, as Samuel said vnto Saul,* 1.10 Hath the Lord as great pleasure in burnt offerings and sacri∣fices, as when his voice is obeyed? so I say vnto you, Haue we as great pleasure in any outward reuerence that can be done vn∣to our persons, as when the word of the Lord which wee preach vnto you is obeyed? No, my brethren, thats not the thing which wee vrge, albeit that also is by you to be regarded, but the principall marke which wee shoot at, is, that wee may not runne in vaine, nor labour in vaine amongst you, but that wee may bring you to the obedience of the faith. We would haue you to take heed vnto the wholesome word of truth, which is able to make you wise vnto saluation, and to esteeme of it not as the word of man, but as it is indeed, as the word of God: for howsoeuer wee be sinfull and mortall men, of the same mould and metall with your selues, that bring you this treasure, yet is it the word of life which wee bring you. O let it dwell plentifully in you, that yee may abound in all know∣ledge and euery good worke, and loue and honour them which faithfully care for your matters.

Notes

• * 1.1

  Pro. 16.9.
• * 1.2

  Pro. 20.24.
• * 1.3

  Jer. 10 23.
• * 1.4

  Iam. 4.13.
• * 1.5

  Ro. 12.15.
• * 1.6

  2 Cor. 11.29.
• * 1.7

  1 Cor. 12.26.
• * 1.8

  Heb. 13.17
• * 1.9

  1 Th. 5.12.
• * 1.10

  1 Sa. 15.22