[page 54 of volume 5]
For he longed after you all.
Epaphroditus, he longed after all the Philippians; yea, there was none but he had a regard of; yea, of the meanest, whom he knew to be as dear in Christ’s acceptation as the greatest. For the soul and salvation of the meanest cost him as dear as the salvation of the greatest. Again, the weakest are soonest discontented and most subject thereunto, who therefore ordinarily are soonest brought to complain. It is a ground therefore for the ministers so to behave themselves, that they also have a respect unto all the meanest even as the greatest.
And was full of heaviness.
It grieved Epaphroditus to think that they mourned for his sickness. Grief returns by reflection on the party loved. Observe then the wicked nature of men that make music in the sorrow of others. Surely they have a poisonous heart within them; and it ought to reprove those that regard not to grieve those by whom they were brought into the world. Surely if such had the principles of nature within them, such a slavish condition of serving their own unbridled lusts could never settle on them.
Because that ye had heard that he had been sick. For indeed he was sick, &c.
Observe here how one wave follows another. After Epaphroditus had endured a long and dangerous voyage, he meets with a long and dangerous sickness. It is the nature of us. Let us not dream of any immunity. God’s children are subject to sicknesses while they live. Daily experience proves it; for they have bodies that have the seeds of sickness in them.
Their heaven is not here; for they are not clean from corruption, which bringeth death and sickness, by which also God intends good to the body. For if such recover, their bodies are purged from many bad humours; if they do not recover it, God by little and little unties the marriage knot between the soul and the body, and so death comes more easy. And thus also grace is strengthened in the soul; as the outward man is weakened, so is the inward man renewed, 2 Corinthians 4:16. For by sickness we are put in mind to make even our accounts with God, and by it he also makes pleasures of the world to be bitter unto us, that we may the more willingly part with them; even as nurses use to anoint the pap with some bitter thing to make the child refuse the pap. Observe in the second place, that God often suffers his children to come to extremities, yea, even to death itself, and into desperate estates. Thus did he suffer Hezekiah, Job, Jonas, David, Daniel, and the ‘three children’ to run into the jaws of death. Thus suffered he also his disciples to be overwhelmed with water ere he would seem to take notice of it. Nay, thus suffered he his only Son Christ upon the cross while he said, ‘My God, my God, why hast thou forsaken me?’ and by this means it comes to pass that when all natural and ordinary means fail them, their trust is not placed on the means, but on some more durable and constant help, upon God’s own good will and power. For else our nature is such as soon we should idolize the means, and set them in the place of God, if means should continually recover us. And this offence was Asa guilty of in his sickness; he trusted not the Lord, but physicians. God is jealous of our affections. And hence lest Paul should be lifted up, he gave him over to some base temptation, which he calls ‘the messenger of Satan.’ In the second place, God suffers his children to fall into extremities, to the end that we having experience of God’s helping hand in them, we might come to rely more confidently on him in all adversities. He suffers us to receive the sentence of death in us, to the end that we should not trust in ourselves, but in God, 2 Corinthians 1:9. For God is never nearer than in extremities. His power is seen in man’s weakness. In the third place, God suffers us to fall into extremities that he might try what is in us, and that he might exercise the graces in us. And commonly it is seen, those that rely upon means in such extremities make themselves executioners of themselves. Thus did Saul, Ahithophel, and Judas; for while they trust on the means, they failing them, what marvel if they seeing no remedy run into despair, whereas God’s children go to their own Father, exercising their faith, hope, prayers, and all Christian graces and duties. And therefore afflictions are called trials, because they try our graces. For if it were not for them, we should not know what faith, patience, hope, or grace were. Fourthly, hence it comes that the communion between God and us might be more sincere; for whereas nothing is between God and us to rely on, then do we come more sensibly and experimentally to taste, see, and feel God more to our comfort; for where ordinary helps fail, God’s help begins.
The use of all this is, That we should not be dismayed, though we be in the most forlorn estate; for in extremity God is most near us, and then shall our graces be strengthened, and we shall have experience of God’s favour strengthening us. And in the second place, when thou seest any in great afflictions, pronounce not thy sentence rashly on him, for even then he may be nearest God: Psalm 41:1, ‘Blessed,’ saith the prophet, ‘is he that considereth the poor aright: the Lord will deliver him in the time of trouble.’ The papists, indeed, are unmerciful in this kind. See what he is by his diseases rind sicknesses, say they of Calvin, who, as Beza writes of him, was much afflicted that way (“). But see even in Epaphroditus, of whom Paul said none was minded like to him, yet he in a good cause was afflicted, and came to great extremities. Seeing then we cannot avoid sickness nor death, but we must all come to it, let us consider briefly how to tit ourselves for it beforehand, that it comes not suddenly, and takes us before we are aware thereof. And herein let us consider what we are to do before sickness, and what in sickness.
(1.) Before sickness labour to make God thy friend, who is Lord of life and death. Is there any hope that a prisoner which abuses the judge continually till he be on the ladder shall have pardon? How can he imagine that a man that all his lifetime followed his own wilful courses of sin, and persecuted, by scandalizing and slandering good men; that continually blasphemed God and abused him in his word; how can this man think to command comfort in sickness? How can he think God will be pleased with him? No. All such repentance in sickness may justly be suspected to be hypocritical, that it is made rather for fear of punishment than loathing of sin; and therefore God often leaves such men to despair, and that justly. See what he saith, Proverbs 1:25, ‘Because I have called, and ye refused; I have stretched out my hand, and no man regarded; I will laugh at your calamity, and mock when your fear cometh,’ and so forth to the end of the chapter. It is just with God, seeing when he called you would not answer, that when you call he should not answer. Be wise therefore to foresee the time to come.
(2.) In the second place, if thou wilt be sick to thy comfort, disease not thy soul beforehand. Those that will avoid sickness, they will abstain from such meats and other things as may increase their malady. Let it be thus in our soul sickness; find what thou art sick of, and take heed of hunting after such temptations and occasions as may inflame thy soul. Those that are profane swearers and loose livers they think they shall never hear of their wickedness; they think it will be forgotten and borne withal, whereas, even while they are thus wretched, they distemper both their souls and their own bodies also. Thus do they eat their own bane. Take away the strength and power of sickness. Take heed of sin beforehand. For it is the sin that thou now committest that breeds sickness. And he that tempts thee now to sin, when sickness comes will tempt thee to despair of pardon.
(3.) Thirdly, Wean thine affections from the earth; for else when any cross comes, we shall not be able to endure. The saying is true, qui nimis amat, nimis dolct. In what proportion a man loves this world too much in the enjoyment of it, in that proportion he grieves too much at his departure from it. It is an easy matter for one to die that hath died in heart and affection before. And to help this, consider the uncertainty and vanity of these things, and how unable they will be to help thee when thou shalt stand most in need of help. Men when they are well, they consider not what these things will do, but they consider what they cannot do. Friends in adversity are true friends. Alas, when thou art sick, what will thy friends or thy riches do! Yea, what can they do for thy recovery!
(4.) In the fourth place, make up thy accounts daily, that when sickness and weakness comes we have not our greatest and most laborious work to do. It is an atheistical folly to put off all till sickness, whereas they know not but God may call them by sudden death, or if he warns them by sickness, God may suffer their understanding and senses to be so troubled as they shall neither he able to conceive or judge. Now, what madness is it to put off our hardest works to our weakest estate. There is no day but the best of us gather soil, especially those that have much dealing in the world. We had need to wash ourselves daily, and pray to God that he would cleanse us.
(5.) Fifthly, While thou, art in health, Jay a foundation and ground of comfort for sickness; and still be doing of something that may further thine account, and testify of the reconciliation between God and thee. It is strange to see how many account of death; send for a minister, be absolved, and take the communion, and say, ‘Lord, have mercy on me and we presently conclude he is assuredly saved.’ Tis true, these are good if well used; but if there be not a foundation laid, these are but miserable comforters. A good death is ever laid in a good life. Absolution to such as these that so lights esteem of their estate is no other than as a seal to a blank. It is true, we ought to deny absolution to none as will say they repent; but know this, you may be hypocrites, notwithstanding our absolution. We spend all our wits and powers to get unto us a little worldly pelf; and shall we think to go to heaven, and to be carried thither, through pleasures and ease? No. He that made thee without thee will not save thee without thee. This is one reason why we condemn popery; and though we in show hate it, yet are we popish in our conceits. It is the good that in our health we do that comforts us in our sickness; for considering how it hath pleased God not only to put into our minds but into our wills to do this or that good—Such a good man have I raised; such a poor man have I relieved—we think of it as an evidence of God’s Spirit in us. Contrarily, when we think how brave our apparel hath been, how gallant our company, what pleasing plays and spectacles we have seen, what can this comfort us? Nay, will it not discomfort us to consider we have spent our means and time unprofitably; we have delighted in worldly delights? How shall I account with that just Judge for my time and means ill spent? Doth not this argue want of grace, want of God’s Spirit? De wise therefore with Joseph against times of famine, of sickness, of death; prepare such cordials as may strengthen thee. Now,
2. In the next place consider we how we are to behave ourselves in sickness.
(1.) First, therefore, know and consider that as Job saith, ‘Sickness comes not from the dust,’ Job 5:6; but consider thy ways, especially thy antecedent course of life, which of late thou hast passed over next before thy sickness. For God corrects not for sin in general so much as for some one sin that rules. If it appears not, pray to God to help thee in this thy search: and when thou hast found out the Jonah, the Achan that thus troubleth thee, ‘then judge thyself and justify God,’ Joshua 7:19.
(2.) ‘Judge yourselves, that ye be not judged of the Lord,’ 1 Corinthians 11:31; lay thyself open by confession; renew thy repentance, and confess thyself thoroughly, and spare not thyself. It is cruelty to be merciful to thyself in this thing. And justify God; say with the holy prophet, ‘Just art thou, O Lord, and righteous are thy judgments,’ Psalm 119:137; and thus by meeting with God we do allay our sickness. For God uses it no other than as a messenger to call us to meet with him, who else would never look after him; and when the messenger hath his answer, he is gone. When we repent and amend, the sickness departs, unless it be sent for a better end, to call us out of this miserable world, to perfect his promises to us. When therefore God summons thee, do not as the common course is, send first for the bodily physician, and when thou art past natural care, then for the divine; but contrarily let the divine begin, Psalm 32:3, seq. Until David had confessed his sin, ‘his bones waxed old with roaring, and his moisture was turned to the drought of summer.’ But when he confessed his sins, ‘Thou forgavest the iniquity of my sin for indeed the sickness of the body begins from the iniquity of the soul. Begin with it; look to heal it, and comfort in thy bodily estate will follow; and it is just with God to suffer those that trust so to the physician to continue in hope of health, till they be past recovery, and then to send them to their own places, as it was said of Judas, without thinking of their soul’s good. Thus, when thou hast found out thy disease, and laid it open to God,
(3.) In the next place, look for evidences of comfort; desire God to witness to thy sold his pence with her; and upon every warning of sickness, look for thy evidence afresh. This will strengthen thee as it did Job. Whatsoever discomforts he saw, ‘yet I know my Redeemer liveth, and that I shall see him,’ Job 19:20. And thou thus going to God, if thou lookest on the earth, thou wilt count all as dross and dung, as Paul did, Philippians 3:8. All worldly matters will be despised in thine eyes.
(4.) In the fourth place, labour for love. Consider how the world is with us. We know not what will become of us. Begin with justice, in giving every man his own, and then with bounty; then forgive. We cannot go to heaven with anger. Thus did Christ, ‘Father, forgive them,’ Luke 23:34; and Stephen, ‘Lord, lay not this sin to their charge,’ Acts 7:60. Be far from revenge. If thou lookest to come where Christ is, do as he did. This is hard to fleshly minds, but it must be done. Thou must first deny thyself before thou canst be saved.
(5.) In the next place, labour for patience; but such as must be ruled by reason, and not blockish. To this end consider, first, whence the sickness is. It is from God who is powerful. [Consider] that we shall get nothing by striving or murmuring; that we cannot resist him so but he will have his will fulfilled upon us; and therefore let us humble ourselves under the mighty hand of God. Then also, consider it comes from God, who is thy Father, and therefore loveth thee. What then though the cup be bitter? Shall I not drink of the cup which my father giveth me to drink of? Know also, that all the circumstances of thy sickness are ordered by him, the degree and time are limited by him, he knows what is needful and fitting, he is Lord of life and death, resign thyself therefore to him; and then hath God his end he looks for, viz., that his children should cast themselves on his mercy. In the next place, remember that thou deservest much worse, and that he shows thee favour in this gentle correction. Remember what Christ hath done for thee, what he hath suffered, what he hath delivered thee from, and what these things are in comparison of those that thou justly deservest.
Consider also what will be the fruit and end of all these thy troubles and griefs, even the quiet fruits of righteousness; all shall be for our good. Is it for thy good rather to drink of a bitter potion than sickness? what though it be bitter? It is for my health; God is working my good. Though I feel it not now, hereafter I shall in his good time. And thus shall we justify God, as David did, and behold him as in Christ a most loving Father who was an angry judge, and being turned, all are turned. Corrections they are now, which were before punishments, and they are become trials of graces.
(6.) In the last place, let us being sick be ever heavenly-minded, thinking on nothing but that which may administer to us spiritual comfort. If we have not this, look not to come thither. It is not fit our minds should be on these earthly things, whereas our souls are going or should he going to heaven. It is God’s just judgment to suffer men’s minds, being ready to depart the world, to be taken up with the world, and as they have lived, so to die. If we would have a pattern of dying well, look on Christ; before his death, when he was troubled, he will have his disciples with him. So when we are vexed with any temptation or trial, use such company as may bring spiritual comfort to thee, and thereby to strengthen thee. As Christ left his ‘peace behind him,’ John 14:27, let us study also how to preserve peace after our departure. As Christ did all the good he could so long as he lived, so should we, that our sickness may be fruitful of comfort. As Christ studied how to do all his work, thus should we endeavour to do what we have to do, that with a clear conscience we may say as Christ did, ‘Father, I have done the work thou gavest me to do,’ John 17:4. Christ had care of his disciples and friends before he died: of his mother, ‘Woman, behold this son,’ saith he, &c., John 19:20. ‘I go away, but I will send you the Comforter,’ John 15:26. We also ought to be careful for the well-leaving of them whom God hath committed to our care to provide for. Christ was not vindictive; ‘Father, forgive them,’ saith he, Luke 23:34. So we, specially when we die in peace, forgive all the world, yea, our enemies, for so also did Stephen. Lastly, Christ commends his soul to God: ‘Father, into thy hands I commend my spirit,’ saith he, Luke 23:46; dying, he dies in faith and obedience. Thus also ought we to imitate him; die in faith, be sure of God that he is thy Father, and obediently submit thy soul into his hands when thou diest. Thus when we die we shall die with comfort, and we shall count it exceeding joy when we fall into any trouble or adversity whatsoever.
But the Lord.
Doct. Observe this comfortable exception: God brings his children low, but he raises them up again, if it be for their good: Psalm 118:17, ‘I will not die, but live, and declare the works of the Lord.’ Nay, then especially, when they are past all worldly means of recovery; and as it is in sickness, thus also is it in other troubles; and this God doth.
Reason 1. First, To glorify his power the more.
2. Secondly, That his enemies might not triumph still in overcoming us.
3. Thirdly, That we being thus delivered, might consecrate our lives and breath to him anew, as having received them from him, even by a new gift.
Use 1. The use hereof is, If God helps us above and against means, we ought to hope above, yea, against hope, believe in the greatest extremities; ‘though he kill us, yet trust in him.’ God is not tied to Galen’s rules. He can work above physical means, as he showed in the cure of Hezekiah. Especially in soul troubles let not our faith fail us, for he hath absolutely promised his helping hand in them.
Had mercy on him.
Observe the language of the Holy Ghost, showing the recovery of Epapliroditus, by the ground and cause of it, ‘God had mercy on him.’
Doct. Observe, therefore, God’s mercy is the spring of all God’s dealing with us. Both his benefits and his corrections of us all comes from his mercy; all his ways are mercy and truth. We are sick, well; we live, we die; all comes from his mercy. Seeing, therefore, all comes from his mercy, yea, our greatest extremities, because he might have dealt worse with us,
Use 1. Let us look that we wilfully neglect not or cast away mercy, in what estate soever we are.
Doct. In the next place observe, God’s mercy extends to this temporal life. We think his mercy is only for things that belong to life everlasting. No. The same love and mercy that gives us heaven, it is the same that gives us our daily bread; and therefore the same faith we must have to God for the things of this life that we have on him for the other life in heaven. And thus did the saints, as we may see in Hebrews 11:4, seq.
Use 2. This should direct us not to rest in deliverance, but to look to the ground of it, the mercy of God, and endeavour to taste the love and mercy of God in his gifts, for all his gifts are less than his mercy. This will cause us to have more comfort in our daily bread than the wicked have in all their abundance.
Use 3. Thirdly, We should learn from hence, in giving, to give thy soul and affection; let thy brother have thy heart with thy gifts, and thus shalt thou imitate thy heavenly Father.
Use 4. Lastly, If the very recovery from sickness comes from God’s free love and mercy, what can we look for by merit? If health for Epaphroditus his body came from the free mercy of God, how can we expect for to merit the salvation of our souls. No. It must be from God’s free grace and mercy in Jesus Christ.
And not on him only, but on me also.
As if he had said, It may be for him it had been good to have been taken away, and to have remained with Christ, but God had mercy on me in sparing him.
Obj. But it may be objected, How can it be the mercy of God that spared him, whereas God had rather showed his mercy in taking him away from the evil to come, and in placing him with himself in glory? and Paul, he desired ‘to be dissolved and to he with Christ,’ and said it was far better for him so to be.
Ans. I answer, life, and especially health, is God’s mercy, for without it life is no life. But why, and how?
1. Because by it we recover our spiritual comfort and assurance of heaven, Psalm 39:13. To this end David prayed, ‘Spare me a little, that I may recover my strength.’
2. Secondly, In regard of others’ health, life is a blessing. Thus, Hezekiah desired it, that he might get assurance of his salvation, and praise the Lord, Isaiah 38:22.
3. Thirdly, Life is to be desired as a blessing from God, in regard of the church, that we might do good; for after death we are receivers only, and not doers. All the good we convey to others, we must do it while we live here. Therefore it is not unlawful to desire to live to see thy children brought up in the fear of God, and yet let that be with a resignation to God’s will and purpose. We see Christ, that had contrary desires, who came to perform his Father’s will and to die willingly, yet he said, ‘Let this cup pass from me,’ Matthew 26:39; for the soul is to be carried to desire as the objects are offered. If thou beest well, rejoice in it, and count it as God’s blessing. If thou beest sick, patiently submit thyself to God’s will, and count it as Lis merciful dealing with thee. Indeed, as we look on death being an enemy to our nature, and a destroyer thereof, we desire it not. Yet, considering it as God’s decree and will, say still, ‘Thy will he done, O Lord, and not mine.’ Paul, he considered for himself it was better to die, but looking to the Philippians, ‘nevertheless, to abide in the flesh is better for you,’ Philippians 1:24. Learn from hence the sweet estate of God’s children; whether he lives or dies, all is mercy; and this they have by being assured they have their part in the covenant of grace. Labour therefore to find an interest therein for thyself. Observe, in the next place, God does good to us by others, as here he conveys good to Paul by Epaphroditus his life. Let us therefore praise him for parents, friends, benefactors; for by them God hath mercy on us. God uses man for the good of man, that he might knit the communion of saints together more straightly. No doubt but the apostle Paul had begged Epaphroditus his life from God, and he here acknowledges it as a great mercy of God. Thus ought we to acknowledge God’s mercy on us, by taking mercy on others for our sakes.