because as appears of their being joyntly imployed in the work of the Ministery as Oxen drawing under one yoke to set him upon the reconciling of those two who were at distance and I intreat thee also true yoke-fellow 7. As Church-divisions though easily fallen into Act. 15. 37 c. are not easily cured so it is the duty of all who have power and parts to imploy them all for the curing of them and this especially when the scandalous rent is among such who have been reputed gracious and have proved steadable to the work of God in their several stations hence he exhorteth to help those women to union because they had laboured with him in the Gospel 8. As the Gospel when it first cometh in power to a place meeteth with no small opposition so it is the duty not only of Ministers but also of private Christians and that of both sexes keeping still their own stations 1 Cor. 14. 34. to contribute their uttermost for making of the Gospel successefull so did they at Philippi who laboured with me in the Gospel with Clement also and with other my fellow-labourers the word rendered Laboured signifieth to strive as wrestlers who make use of all their strength What their labour was is not expressed but certainly it was such as became them in their stations 9. The Lord knoweth who are his with as great certainty as a man knoweth those of his family whose names he hath written in a book so much is imported by this phrase whose names are written in the book of life not that God hath or standeth in need of any such book for the help of his memory the speech is only metaphorical bearing this much That God hath fore-ordained them to life and so knoweth certainly they shall be saved as if their names were all inrolled Sec 2 Tim. 2. 19. 10. Though none can passe a certain and infallible judgment upon others whether they belong to the election of grace or not Rom. 14. 4. yet there may and ought to be a judgment of charity passed upon all and every one of such as elected and chosen whom we see constant in the doctrine of Faith studying to be holy themselves and contributing their utmost for promoving the work of God among others for Paul from the judgment of charity pronounceth of such whose names are written in the book of life Vers. 4. Rejoyce in the Lord alway and again I say Rejoyce He exhorteth most earnestly that they would not suffer themselves to be drawn off from that necessary duty of rejoycing in the Lord pressed chap. 3. v. 1. But that under all conditions and at all times they would make conscience of it Doct. 1. It is not only the Lords allowance but also his command unto his people which they are to obey under hazard of disobedience to rejoyce in the Lord that is from the consideration of the excellency of Christ in himself Cant. 5. 10 c. and his usefulness unto them Psal. 118. 1. together with their interest in him Cant. 2. 16. and the observation of his providence and care towards them 1 Sam. 17. 37. to keep their own hearts not only free from anxiety and discouragement but feeding also upon the sense and sweetnesse which floweth from all those considerations for this is the duty of rejoycing in the Lord which he here presseth 2. This is a duty constantly to be made conscience of under all cases and conditions whether prosperous or adverse there being alwayes grounds of rejoycing to the believer though not in the world nor in himself yet in the Lord and in what the word holdeth forth of him Joh. 16. 33. if he by his own untender walking or misbelieving discouragement do not mar his accesse to the right use-making of those grounds Psal. 42. 11. Rejoyce alwayes saith he 3. It is not easie to work up the heart to the conscientious practice of this duty especially at all times hence he doubleth the exhortation thereby pointing out how averse we are from this duty Rejoyce alwayes and again I say rejoyce Vers. 5. Let your moderation be known unto all men The Lord is at hand He further exhorteth them in all their affairs to the exercise of moderation whereby they should rather remit somwhat of what was their right according to the rule of strict justice then do any reall hurt unto others and that because of Gods presence to wit by his providence presently and by his second comming to judge the world before it be long Doct. 1. It is the duty of Christians not alwayes to exact the rigour of what in strict Law they may claim unto whether in seeking reparation of injuries Col. 3. 13. and repayment of debts Ex. 22. 25 26. or in use-making of recreations and any of their allowed liberties Gal. 5. 13. but are to remit somwhat of their right as the necessity of their neighbour Ex. 22. 25 26. or his edification calleth for it Rom. 14. 21. for this is the moderation here exhorted unto let your moderation be known 2. However Christians are not to hunt after applause or vain-glory by setting forth the good things which are in them to the publick view Mat. 6. 1. 6. 18. yet they are not under pretence of eschewing that evil or the suspicion of it to cover all they do from the view of others but are bound to make their good works manifest that others therein may see their duty and have matter of blessing God on their behalf See Matth. 5. 16. Let your moderation be known c. 3. The fore-mentioned advantages by making our good works manifest are most effectually produced not so much by speaking of the good which we do as when the work speaketh for it self unto those who do behold it and chiefly unto such as find benefit by it thus they were to make their moderation known unto all men to wit by giving reall proof of it 4. Although these duties flowing from intimate society and near relations be due onely to such who stand under those relations unto us 1 Tim. 5. 8. yet none whether good or bad are to be excluded from their just interest in those duties which are grounded upon common equity such as are duties of charity justice mercy and condescendence unto humane infirmity of which sort is this moderation here spoken of let your moderation be known to all men 5. God is still present by his providence for the help of those that fear him Psal. 145. 18. and is hasting unto his second coming when he shall judge the world in righteousnesse Rev. 22. 20. The Lord is at hand 6. The consideration and faith of Gods nearnesse as said is may incourage Christians much to the exercise of moderation in all their affairs as knowing whatever present prejudice they may sustain by their christian condescendencie in remitting somewhat of their own right rather than to hurt or scandalize others it will be abundantly made up by the providence of
the Apostle sheweth how much he rejoyced at and was affected with their benevolence sent unto him after so long delay of time excusing also the delay as imputing it to the calamity of the times which deprived them of an opportunity and not to want of good-will in them which he did never question Doct. 1. As it is the lot of most eminent Christians somtimes to stand in need of help and supply from others so it is their duty thankfully to acknowledge those whom God hath made helpful unto them in their strait so doth the Apostle here But I rejoyced in the Lord greatly c. 2. A spiritual heart and wise observer of providence will find matter of much joy in God and of praise unto him even in those things which to an ordinary eye would not seem to be of so much worth so Paul looketh upon this gratuity as a matter of rejoycing in the Lord greatly because he saw much more in it than the thing it self to wit A reviving of the root of grace in these fruits of charity which before appeared as withered and gone I rejoyced in the Lord greatly saith he that your care of me hath flourished 3. Though there may be in those who are truly gracious a sad cessation from the exercise of grace sometimes through want of opportunity as here and sometimes also through their falling into several sins 2 Sam. 11. 4. yet the seed of God remaineth in them there is life and sap at the root which through Gods blessing in due time will bud up and bring sorth the former fruit now at last your care of me hath flourished the word is borrowed from trees which seem in Winter to be dead and withered and in the Spring revive again 4. How long soever a mercy be delayed and postponed a godly heart will see in it matter of thanksgiving both to God and also to those from whom as instruments the mercy is conveyed so did Paul I rejoyced that now at last your care of me hath flourished 5. It were the wisdom of Gods people to watch for the opportunity of doing good and make use of it seeing even those who would do good may ere long be deprived of opportunity to do it ye were careful but ye lacked opportunity 6. The want of an opportunity not through our default doth excuse and justifie the forbearance for a time of a positive duty if so good-will be present see 2 Cor. 8. 12. from this Paul excuseth them ye wanted opportunity saith he 7. It is the part of christian charity to excuse so far as prudence will permit that which may seem to be the neglect of others expounding things doubtsome favourably and imputing their omissions to the want not of good-will but of opportunity so doth Paul wherein ye were careful but ye wanted opportunity Vers. 11. Not that I speak in respect of want for I have learned in whatsoever state I am therewith to be content 12. I know both how to be abased and I know how to abound every where and in all things I am instructed both to be full and to be hungry both to abound and to suffer need 13. I can do all things through Christ which strengtheneth me Lest they had mistaken the Apostle as if his so much joy for their gratuity had argued him to have been of a dejected spirit through reason of want he clears himself denying his joy to have proceeded from any thing of that kind and that because he was gifted from God with full contentment under every condition ver 11. and so he reckoneth several particular conditions under which he had learned to live contentedly at all times and in all places As first under disgrace and abundance of worldly applause Secondly store of meat and drink and utter scarcity and want Thirdly under his abounding generally in all things necessary for food raimemt lawfull pleasures and recreations and a sparing measure of all those things ver 12. And lest by what is said he might be looked upon as a vain arrogant boaster he pointeth at the fountain from whence he was furnished to wit The power and vertue of Jesus Christ inabling him ver 13. Doct. 1. A seeker of God espcially a Christian Minister would be careful lest he do or say any thing whereby he may incur the suspicion of being too much desirous of things worldly or of being too much dejected and cast down through the want of them there being nothing which maketh the Gospel to be worse spoken of than the sin of Covetousnesse in the Preachers or Professors of it hence Paul doth so carefully clear his former words from savouring of any thing of that kind not that I speak in respect of want saith he 2. The Child of God is subject to change of conditions in things outward being sometimes in credit sometimes in disgrace sometimes rich sometimes poor sometimes sick sometimes in health sometimes injoying all things necessary for his sustentation and life sometimes almost wholly deprived of them so was it with Paul I know how to be abased and how to abound c. 3. Whatever be the several changes wherewith the Lord doth exercise his own they are to be contented under them to wit so as not to grudge and repine against God Job 2. 9 10. or to give way unto heartlesse dejection of spirit under adversity Pro. 24. 10. though they may use lawful means for delivering themselves from it 1 Sam. 30. 9. and so as not to be puffed up by prosperity Job 31. 25. nor forget the Lord Prov. 30. 9. and despise others who want Job 31. 13. Thus Paul learned in every state therewith to be content he knew how to abound c. 4. This great Lesson of Contentment under every estate is a thing whereof all by nature are ignorant none have skill in it except they learn it Paul did learn it I have learned 5. The knowledge of this Lesson is attained not so much by reading Books and infixing in our memories directions to that purpose as by frequent change of condition and the Lords blessing of our changes for begetting in us experimental knowledge how to carry our selves in each condition thus Paul did learn this Lesson I have learned and am instructed The latter word signifieth to be initiated in holy things or religiously taught so there is a piece of divine skill necessary for teaching folk this lesson 6. The tentations which attend a prosperous condition are so many such as pride 1 Tim. 6. 17. disdain of others Jam. 2. 6. and security Luke 12. 19. The duties which are required in it are so many such as thankfulnesse to God 1 Chron. 24. 10. beneficence to all men 1 Tim. 6. 18. humility and sobriety of spirit in the managing of it Jer. 9. 23. and laying our account to meet with changes Job 3. 25. and the many distractions which do accompany it and tend to the hindering of those duties are so subtil and
Church did communicate with me but ye only and ye sent once and again they did not look so much unto that which others did as what they themselves were bound to do 5. As the Lord may suffer his choicest servants to be driven to worldly straits through want of things necessary so usually he makes providence to tryst with their necessity and answereth it by those who are least obliged when others who are more bound doth take no notice of it or they cannot conveniently make use of their help so even in Thessalonica ye sent once and again to my necessity when the Thessalonians to whom he was preaching neglected him or he could not receive from them the Philippians sent him supply Vers. 17. Not because I desire a gift but I desire fruit that may abound to your accompt He doth yet guard against their suspecting him of greed shewing that his praising of their liberality and charging of others with ingratitude was not that thereby he might incite them to give him more but that they might be incouraged to grow more and more as in all grace so in this of liberality whether towards him or others the advantage thereof should accresse to themselves more than to any other Doct. 1. One action in it self good and lawfull may be reckoned unto the worker either as sin or duty according to the end which he proposeth to himself in it so Paul's commending of their liberality was in it self good but if his end proposed had been onely or mainly that thereby he might excite them to give him more his action had been base and sinfull and therefore he purgeth himself of it not that I desire a gift but his intent being mainly to promove their salvation by stirring them up to their duty his action is commendable and therefore he owneth this as the thing intended by him but I desire fruit that may abound to your account 2. As Ministers ought in prudence to speak to the just commendation of any good which they observe in people v. 14. So a pious heart will not be thereby puffed up or rendered secure as if he had done enough but rather excited to make further progresse I desire fruit that may abound 3. The more a man doth abound in good works and especially in the works of charity towards such as are in misery the greater shall be his reward in Heaven though not of merit yet of grace Rom. 6. v. 23. for their fruit of charity should abound to their account It is a Metaphore taken also from the Books of Merchants our good deeds are marked as in a Compt-book by God and he will give out accordingly Vers. 18. But I have all and abound I am full having received of Epaphroditus the things which were sent from you an odour of a sweet smell a sacrifice acceptable well pleasing to God That he may remove all suspicions of that kind and praise their liberality yet further he sheweth that their gratuity carried by Epaphroditus was received of him and did aboundantly satisfie as being sufficient yea more than sufficient for the present strait and that hereby they had done as acceptable service unto God as those who under the Law did offer up a sacrifice perfumed with sweetest incense Doct. 1. Though a man be never so trust-worthy in himself and never so much trusted by those who do imploy him yet he ought in wisedome to guard against any sinistrous suspicion which may be taken up against his honestie and faithfulnesse so Epaphroditus though their Minister and doubtlesse in great reputation among them as a man who would have been loath to convert any of their publick charity to his own private use yet returneth not untill Paul give it under his hand that he had received the whole sum from him I have all or I have received all as it is in the Originall he knew not but times and peoples esteem of him might change and he might be brought to an accompt or at least some might vent their own suspicions of him privatly to under-myne him 2. Where there is frugality to manage and the grace of contentation with what the Lord is pleased to bestow a little portion of things worldly will be thought sufficient so though a covetous man and prodigall spend-thrift doth never think he hath enough yet Paul doth think it I abound and am full having received the things which ye sent 3. However there are no expiatory sacrifices for sin to be offered up by Christians Christ having offered up himself once for all Heb. 9. 28. and though the outward rite of sacrifizing in any kind be now abolished all those rudiments ceasing with the non-age of the Church which was under the Old Testament Act. 15. 10. yet the substance of the Eucharistick sacrifice used among the Jews or the thing which was pointed out by that sacrifice doth yet remain as a morall dutie never to be laid aside to wit an evidencing of our thankfulnesse to God for favours received which is done in part by giving a part of what he hath bestowed for the help of others who are in a strait for Paul in this sense calleth their charity an odour of a sweet smell a sacrifice 4. Seeing our charity and beneficence unto those who are in straits is a part of our christian sacrifice Then first it must be willingly bestowed and not through constraint 2 Cor. 9. 7. Secondly It must be offered unto God in obedience to a command and to evidence our thankfulnesse unto him and not to the creature not to the Idol of our credit and estimation or for other selfish ends Matth. 6. 2. Thirdly It must be offered on the right altar to wit Christ see Heb. 13. 10 that through his worth the offering may be accepted by God for all those were requisite unto orderly and acceptable sacrificing see Lev. 22. 19. Exod. 22. 20. and 20. 24. Doct. 5. Though there be no such measure of obedience attainable here with which the Lord will be so well pleased as to judge the performer to be perfect or adjudge him to eternal life for the worth that is in it Rom. 3. 20. Christ's obedience and sacrifice only being acceptable and thus well-pleasing unto him Rom. 5. 19. yet he may be so pleased with his obedience as to judge him sincere in what he doth and to look on his performance as his own gracious work in him and that is when the thing performed is in it self good Psal. 89. 30 31 32. done by a man in Christ Joh. 15. 4. by strength drawn from Christ Joh. 15. 5. and for the right end Gods glory and not worldly applause Matth. 6. 5. In this respect he calleth their beneficence An odour of a sweet smell acceptable and well-pleasing unto God Vers. 19. But my God shall supply all your need according to his riches in glory by Christ Jesus For their further encouragement he promiseth unto them from Scripture-grounds see Psal. 41. 1.