Lectures Upon Philippians, Lectures · Chapter 4 · Lecture 95
LECTVRE XCƲ.
PHILIP. 4. Verſe 20.
Ʋnto God euen our Father be praiſe for euermore. Salute all the Saints in Chriſt Ieſus. The brethren which are with me, &c.
NOthing being needful to be ſpoken touching the coherence of theſe words with the former for the better vnderſtanding of theſe, I will alſo omit the repetition of what was ſpoken the laſt day, and truſt vntounto your faithfull remembrance, the rather for that my deſire is at this time to conclud my obſeruations vponupon this concluſion of the Apoſtle. In theſe words therefore now read, we hauehave the concluſion of this whole Epiſtle. Where firſt he concludeth the Epiſtle with praiſe and thankſgiuing vntounto the Lord. Secondly, he addeth, as his manner is, certaine ſalutations. Firſt for concluſion of the Epiſtle he ſaith, Ʋnto God euen our Father, &c. or, vntounto our God and our Father, referring our vntounto both, as vſually it is wont.
Where firſt I note vntounto whom all praiſe is due, euen vntounto God our Father, our God, and our Father. And here by the way firſt I note that the Apoſtle ſaith, Ʋnto our God. In the former verſe he ſaid, my God, now he ſaith, our God. So that howſoeuer more ſcruple be made about the one then about the other ſpeech, the one being vſed and approued by all, the other being ſcorned and reproued by many, yet ye ſee there is warrant for both; and as the occaſions are, ſo we may vſe this or that ſpeech, vnles we will take vponupon vsus either to cenſure the Apoſtle for vſing as well the one as the other; or thinke that the Apoſtles example may not be our warrant to vſe as well the one as the other. It is, as I told you the laſt day, the policie of the Diuell, to the end that he may ſtay men from this boldneſſe and confidence, and neare approch vntounto God, as to call him my God and my Lord, to brand them with moſt odious names, and to heape on them moſt opprobrious ſpeeches that ſhall at any time ſo ſpeake. But if we keepe the true patterne of the moſt wholeſome words which we hauehave learned of our Apoſtle,2 Tim. 1.13. as he willeth vsus, it is warrant enough for vsus; and if we do ſo, whatſoeuer opprobrious name or ſpeech is caſt vponupon vsus, lights as well vponupon him as vponupon vsus, and ſo long we neede not much to moue or trouble our ſelues thereat. The ſecond thing which here by the way I note is, that the Apoſtle ſaith, Ʋnto God, euen our Father. God he is the Father of our Lord Ieſus Chriſt, and he is the Father of vsus all. And hereupon he ſaith,Ioh. 20.17. I aſcend vntounto my Father and your Father, vntounto my God and your God. But not any but Chriſt alone when he ſpeaketh of God, can ſay, my Father. The reaſon is in the difference of the manner how he and we are called ſonnes. For in a large different manner are he and we called ſonnes: he, by eternall generation of the ſubſtance of the Father, we onelyonly by Adoption through Ieſus Chriſt his Sonne, and regeneration by his Spirit; he the onelyonly begotten Sonne of God by nature, we all the ſonnes of God, not by nature but by grace; nor onelyonly as the Angels in reſpect of our creation, but in reſpect of our Adoption and regeneration. Albeit therefore one God be the Father of our Lord Ieſus Chriſt, and the Father of vsus all, yet becauſe of this different manner, how he is his and our Father, we cannot ſay as he, my Father, but onelyonly our Father. Neither is it obſerued that any ſaith with Chriſt, my Father,28. as many ſay with Thomas, my Lord and my God. The third thing which by the way I note is, that in this and other like places where theſe ſpeeches are thus ioyned together, our God is mentioned in reſpect of our creation, and our Father in reſpect of our regeneration; our God in reſpect of temporall bleſſings, and our Father in reſpect of ſpirituall graces, and eternall in the heauens. For as our God he created vsus and made vsus, but as our Father he adopted and redeemed vsus by Chriſt, and renewed vsus by his Spirit; as our God he gaue vsus life, motion, and being; but as our Father he maketh vsus to liue vntounto his praiſe, to walke after the Spirit, and to be new creatures. So that the ioy and comfort of our ſoules is this, that our God is our Father, euen our mercifull and louing God, and tendereth vsus as his ſonnes and heires of his promiſes. Theſe things I thought good to note by the way, by occaſion of the firſt note which here offereth it ſelfe, viz. vntounto whom all praiſe is due, namely vntounto God, euen our Father.
The ſecond thing which here I note is, the thing which is due vntounto him, which is, glory, and honour, and praiſe, and thankſgiuing; as witneſſe alſo the foure and twentie Elders ſaying, Thou art worthie, O Lord, to receiue glorie, and honour, Apoc. 4.11.and power: For thou haſt created all things, &c.
The third thing which I note, is, the continuance of the time during which this praiſe is to be giuen vntounto him, which is for euermore; that is, throughout all ages from generation to generation. The reaſon of which euerlaſting continuance is, not onelyonly becauſe of his eternall maieſtie and glorie, but ſpecially becauſe of his euerlaſting mercy and louelove, that as his mercies endure for euer, ſo his name may be bleſſed and praiſed for euer. Many notes ye ſee might hence eaſily be gathered, and not vnfruitfully inſiſted vponupon: as firſt, from the perſon vntounto whom all praiſes is due, viz. not vntounto Saints, or Angels, much leſſe vntounto brutiſh or ſenſleſſe creatures, but vntounto God onelyonly, euen vntounto God our Father. Secondly, from the thing which is, due vntounto him, which is, praiſe and thankſgiuing, not with lips alone, but from the heart and ſoule; which is the ſweeteſt ſmelling ſacrifice that can be offered vntounto the Lord. Thirdly, from the time, that his praiſe is not to be temporarie but euerlaſting, as his mercies are euerlaſting.
But for this time my meaning is to conclude all theſe in one ſhort obſeruation which is this, That alwaies in all things God euen our Father is to be praiſed: write we, or ſpeake we, remember we with our ſelues, or mention we vntounto others temporall bleſſings, or ſpirituall graces, for this life preſent, or for that that is to come, ſtill he is to be praiſed. And to this the Apoſtles giuegive witneſſe in eueryevery place. Our Apoſtle concluding his Epiſtle to the Romanes, Rom. 16.27.To God (ſaith he) onelyonly wiſe, be praiſe through Ieſus Chriſt for euer, Amen. And againe, VntoUnto him that is able to do exceeding abundantly aboue all that we aske or thinke, according to the power that worketh in vsus, be praiſe in the Church by Ieſus Chriſt throughout all generations for euer, Amen. 1 Tim. 1.17.And againe, VntoUnto the King euerlaſting, immortall, inuiſible, vntounto God onelyonly wiſe, be honour and glorie for euer and euer, Amen. 1 Pet. 4 11.And the Apoſtle Peter, Let God in all things be glorified through Ieſus Chriſt, to whom is praiſe and dominion for euer and euer, Amen. In which teſtimonies, to omit infinite others which might be brought to this purpoſe, ye ſee alſo the practiſe of the Apoſtles, that alwaies in all things they praiſed the euerliuing and onelyonly wiſe God. And the reaſon why it ſhould be ſo is euident and cleare, as the foure and twenty Elders yeeld it, where they caſt their crownes before him and ſay, Thou art worthie O Lord to receiue glorie, Apoc. 4.11.and honour, and power: For thou haſt created all things, and for thy wills ſake they are, and hauehave bene created. Rom. 11.36.Or as our Apoſtle yeeldeth the reaſon; Of him, and through him, and for him are all things; to him therefore be glorie for euer, Amen. But not to ſeeke after other reaſons then our preſent text affoordeth: he is our God that hath created vsus, formed vsus, and made vsus for his glorie: he is our Father, which hath bleſſed vsus with all ſpirituall bleſſings in heauenly things in Chriſt, and his mercies towards vsus in Ieſus Chriſt his Sonne are for euermore; therfore alwaies and in all things his name is to be bleſſed and praiſed.
But who is he that knowes not this, that God is alwaies in all things to be praiſed, and that there is great cauſe ſo to do? If the queſtion be asked, one thing will be anſwered; but if the practiſe be looked into, another thing may bee iudged.Luk. 12.47. If we know it and do it not, it cannot be but that we ſhall be beaten with many ſtripes. And do we alwaies in all things praiſe the Lord? If ten lepers be clenſed amongſt vsus of their leproſie, are there not nine of them that neuer returne backe to giuegive God praiſe? ten for one that neuer praiſe the Lord for his mercies? May not the Lord now take vp the complaint of Malachie, and ſay, A ſonne honoreth his father, and a ſeruant his maiſter. If I then be a Father where is mine honour? And if I be a Maiſter, where is my feare? May he not ſay, An holy nation worſhippeth their God, and good children honour their father. If I then be your God, where is my worſhip? If I be your Father, where is mine honour? I doubt not but there are who with the Prophet ſay, Thou art my God, Pſal. 118.28.and I will thanke thee, thou art my God, and I will praiſe thee. But is it one of ten? Nay, might we not go into a citie, and with Abraham beginne at fiftie, and come downe to ten, and yet not finde ten ſuch there? We hauehave certaine words of courſe which we vſe, as to ſay, God be bleſſed, God be praiſed, I thanke God, I praiſe God; but commonly they come but from the lippes. It is not with vsus as it was with Marie, that we can ſay, My ſoule doth magnifie the Lord, Luke 1.46.and my ſpirit reioyceth in God my Sauiour. For though we bleſſe God with our mouthes, yet do we diſhonour him in the wayes of our liues.
If ye ſay with them in Malachie, Mal. 1.9.Wherein hauehave we deſpiſed thy name? wherein hauehave we diſhonoured our God? I tell you, in that ye hauehave profaned his holy Sabboths. And if ye ſay vntounto me, Wherein hauehave we profaned them? I tell you out of the Prophet, In that therein ye hauehave done your owne wil, and not the wil of the Lord? For, not to ſpeake of your abſenting of your ſelues, ſome of you, from your Churches on that day, when ye ſhould come thither (as it were) to his Schoole, there to heare his voice, to learne his moſt holie will, and to be inſtructed in the things that belong vntounto our peace; not to ſpeake of your fruitleſſe and vnneceſſarie talking, on that day, in your houſes, or at your doores, or as ye walke abroad, when ye ſhould either meditate with your ſelues, or conferre with others of the things that ye hauehave heard at the Church out of the word; not to ſpeake of your running vp and downe with your wares, of your ſelling of your wares euen in open ſhop, and of doing the workes of your calling on the Sabboth day, when ye ſhould be either preparing your ſelues in all holie reuerence to the hearing of the word, or elſe be preſent in the congregation at the hearing of the word, or elſe be meditating or conferring of the things that ye hauehave heard; not, I ſay, to ſpeake of theſe and many ſuch like things whereby the Lord his Sabboths are profaned, in that your owne wil is onelyonly done, and the Lord his wil neglected; what wil ye ſay vntounto piping, and dancing, and drinking, and lording, and ladying, and may-gaming on that day? Is this the Lord his will, or is it your owne will? Nay, is it not to oppoſe your ſelues againſt his will? He requires of you on that day to do his will, and not your owne will; but ye do your owne will, and not his will. Can ye pleade ignorance in this behalfe? Nay, ye hauehave bin taught what is his will for this day, and that this is not his will, but as much repugnant to his will almoſt as can be. And therefore is your ſinne the greater, becauſe being taught in theſe things ye hauehave refuſed to hearken and to obey, and choſen rather to follow the wayes of your owne heart. O but ye tooke onelie the euening vntounto theſe delights. Yea but the euening is a part of the Lords day, wherein he looketh to be ſerued as well as ye looke to be ſerued by your ſeruants on the working daies in the euening. The whole day is to be conſecrated vntounto the Lord; ſo that that whole day we ought to employ, either in an holie preparation to his ſeruice, or in hearing, or reading, or meditating, or conferring of the holie word of God, and not otherwiſe. What? no honeſt recreations and delights lawfull on that day? Firſt, theſe whereof we now ſpeake are not ſuch, but vnhoneſt and vngodly. Secondly, for thoſe that are ſuch, it is doubted whether they be lawfull on that day. For if worldly but neceſſarie duties be forbidden when we ſhould attend on the Lords worke, (becauſe we cannot be wholly occupied in both,) much more things which ſeeme but for pleaſure, are then to be abandoned.
Beloued, being occaſioned at this time to ſpeake of our diſhonouring of God, whom we ought to praiſe and honour alwayes, and in all things, I hauehave inſtanced onelyonly in this one point of our diſhonouring of God, both becauſe the profanation of the Sabboth is one of the greateſt diſhonours of God, and one wherein we too too much, and too too groſſely offend.Nehe. 13.18. Did not your fathers (ſaid Nehemiah to the rulers of Iudah) breake the Sabboth, and our God brought all this plague vponupon vsus, and vponupon this citie, yet ye increaſe the wrath vponupon Iſrael by breaking the Sabboth? Conſider your owne waies in your hearts, and be thinke your ſelues well, whether amongſt other our ſins, the breaking of our ſabboths hauehave not broght heauy plagues vponupon vsus. And do ye yet increaſe the wrath vppon Iſrael by breaking his Sabboth? Marke well what I ſay, and the Lord giuegive you a right vnderſtanding in all things. The Lord is alwayes and in all things to be honoured and praiſed. Let vsus not in this or any other thing diſhonour his holy Name. Let vsus in all things glorifie God through Ieſus Chriſt, and let vsus alwayes hauehave that Song in our mouthes, Praiſe, and glorie, and honour, and thankes, and power, Apoc. 7.12.and might be vntounto our God for euermore, Amen. And as our Apoſtle concludeth this his Epiſtle with praiſe vntounto the Lord, ſo let vsus remember to praiſe God euen our Father, for that it hath pleaſed him ſo often to aſſemble vsus together to heare a great part of it opened vntounto vsus, and thence to be inſtructed in the things that belong vntounto our peace. The beginning of this worke was his worke, and the continuance of it is his worke: vntounto him therefore, euen God our Father, be praiſe for euermore, Amen.
Salute all the Saints, &c. Now in the end of this Epiſtle the Apoſtle addeth ſalutations from himſelfe and others vntounto the Philippians, which manner alſo he vſeth almoſt in the end of all his Epiſtles. And firſt he remembreth his owne ſalutations vntounto them, ſaying, Salute all the Saints, &c. Secondly, he remembreth the ſalutations of his brethren, and fellow labourers in the Goſpell vntounto them, ſaying, The brethren, &c. Thirdly, he remembreth the ſalutations of all the reſt of the Saints that were at Rome vntounto them, ſaying. All the Saints, &c. Laſtly he ſhutteth vp all and ſealeth, as it were his letter with that vſuall prayer which he vſeth both in the beginning and in the end of all his Epiſtles, ſaying, The grace, &c. Salute, ſometimes he addeth the manner, with an holy kiſſe. For that was the manner of the Chriſtian ſalutation to embrace one another, and to kiſſe one another. Salute then in token of my louelove and affection vntounto them, all the Saints generally; nor onelyonly ſo, but particularly eueryevery Saint in Chriſt Ieſus, without omiſſion of any one; that being waſhed in the bloud of Chriſt Ieſus, and ſanctified by his Spirit, do leade an holy and godly life amongſt you. For ſuch here he calleth Saints in Chriſt Ieſus, & that he would hauehave eueryevery one of theſe in particular ſaluted, appeareth by his vſing of the ſingular number.
Here then firſt I obſerue a good ground of that Chriſtian cuſtome commonly vſed in writing of letters vntounto friends that are abſent; which is, to ſend commendations, to remember their ſalutations and health-wiſhes to ſuch of their friends as are ioyned vntounto them in any neare bond of duty, or of louelove. Which as it is a good teſtimony of their kinde and louing affection towards their friends, ſo is it a good meanes to preſerue and to increaſe friendſhip, and is (in effect) a prayer for their health and welfare. And for theſe cauſes it is that this cuſtome of long time hath bene, and is ſtill amongſt Chriſtians continued. Which may teach vsus alwayes, by all meanes, to reteine and maintaine our louelove and friendſhip with the Saints in Chriſt Ieſus: and therefore, when we conuerſe with them, in all louing ſort to vſe them; and when we are abſent from them, in our letters to ſalute them, euen eueryevery of them, as here our Apoſtle doth. As therefore the Apoſtle before exhorteth, ſo do I, whatſoeuer things pertaine to louelove, euen to the preſeruing or increaſing of your louelove with the Saints in Chriſt Ieſus, thoſe thinke on, and do.
The ſecond thing which here I note is, that the Apoſtle ſaluteth the Saints in Chriſt Ieſus. Whence I obſerue that the name and title of Saints is fitly and truly giuen vntounto men vppon earth,Pſal. 16.3. All my delight, ſaith Dauid, is vponupon the Saints that are on the earth, and vponupon ſuch as excell in vertue. And the Apoſtle in all his Epiſtles ſtill writeth vntounto the Saints and faithfull brethren, as ye may ſee in the beginning of all his Epiſtles. But who on earth are fitly and truly called Saints? Euen they that being purified by faith, and ſanctified by the Spirit, and waſhed in the bloud of the Lambe, deny vngodlineſſe and worldly luſts, and liue ſoberly, and righteouſly, and godly in this preſent world. For they that are ſuch, are led by the Spirit of God; they hauehave put on the Lord Ieſus Chriſt, and he is made of God vntounto them wiſedome, and righteouſneſſe, and ſanctification, and redemption. Yea but are not all the ſonnes of men ſo long as they dwell in theſe houſes of clay, vnrighteous and vnholy? How then can any in this life be fitly and truly called Saints?Iob 15. True it is that He layeth folly vponupon his Angels, and that the heauens are not cleane in his ſight, and that truly and properly the Lord onelyonly is holy, and that of all the ſonnes of men it is moſt truly ſaid, that there is none that doth good, and ſinneth not, no not one. Yet in Chriſt Ieſus all the ſeede which is according vntounto promiſe, is counted holy: holy, for that he is made of God vntounto them ſanctification and holines; holy, for that they are waſhed from their ſinnes by the bloud of the Lambe, and ſanctified by the Spirit of grace; holy for that what is wanting in their obedience and holineſſe, is hid and couered in the perfect obedience and holineſſe of Chriſt Ieſus; and holy for that ſanctified deſire which is in them after holineſſe. And therefore our Apoſtle writing to the Corinthians, ſaith, Ye are waſhed, ye are ſanctified, 1 Cor. 6.11.ye are iuſtified in the name of the Lord Ieſus, and by the Spirit of our God: Ye are ſanctified, that is, ye are made Saints, and holy. So that howſoeuer, in themſelues, all the ſonnes of men be vnrighteous and vnholy, yet euen in this life all the Iſrael of God in Chriſt Ieſus, are fitly and truly called Saints in ſuch ſort as hath bene ſaid.
Vaine then and fooliſh is their conceit that imagine that there are no Saints but ſuch as hauehave departed this mortalitie in the feare and faith of Chriſt Ieſus. They indeede are well called Saints, and holy is the remembrance of them, neither need they the ſhrines of a ſinfull deceiuer to be called Saints. But not vntounto them alone, but vntounto you alſo (beloued) is this title due, to be called Saints, if ye be in Chriſt Ieſus, and walke worthy of that calling whereunto he hath called you. Walke therefore worthy of that calling whereunto ye are called. Mortifie the deedes of the fleſh, and walke not after the fleſh but after the Spirit. Be ye filled with the fruites of righteouſneſſe, and be ye holy in all maner of conuerſation, as he which hath called you is holy. The greater impoſſibilitie that there is in it to be perfectly holy, ſtriue ye the more earneſtly after it; and howſoeuer ye come ſhort, yet with all eagerneſſe endeuour ſtill your ſelues vntounto that which is before, and follow hard toward the marke for the prize of the high calling of God in Chriſt Ieſus. This is the practiſe, and this is the ſtudy of them that are ſanctified by the Spirit of God, and theſe things if ye thinke on, and do, ye are Saints in Chriſt Ieſus. Otherwiſe ye are no Saints, neither do ye belong vntounto the couenant of grace. And this know for a ſuretie, that whoſoeuer are not Saints on earth, ſhall neuer be Saints in heauen. As therefore ye deſire in your ſoules there to be, ſo ſtudie and giuegive all diligence here to be. Be ye in Chriſt Ieſus, and then ye are Saints; be ye Saints, and then ye are in Chriſt Ieſus.
The brethren: Hauing remembred his owne ſalutations, now he addeth alſo the ſalutations of others vntounto the Philippians. And firſt he remembreth the greetings and ſalutations of the brethren vntounto the Philippians. The brethren &c. where by the brethren which were with him, he vnderſtandeth thoſe that laboured with him in the Goſpel.
Whence I obſerue, that in letters ſent vntounto men abſent, theſe formes of ſpeeches hauehave not bene vnuſuall or miſliked, to ſay, The brethren ſalute thee, or, Salute the brethren. All the brethren (ſaith the Apoſtle) greete you. 1 Cor. 16.20. Coloſ. 4.15.And againe, Salute the brethren, &c.
The more is it to be wondred at, that ſuch formes of ſpeech ſhould now be cenſured, and they that vſe them, noted and traduced for ſuch and ſuch men. Can any man follow a better patterne then the example of the Apoſtle? Or can any man hauehave a better warrant then the warrant of the Apoſtle? It may very well be thought, that if Paul were now liuing and ſhould now vſe ſuch formes of ſalutations as theſe in the end of his Letters and Epiſtles, he ſhould ſo be cenſured and traduced as now thoſe are that therein follow his example.
The ſecond thing which hence I obſerue, is, that as all Chriſtians generally, ſo all Miniſters of the Goſpell in particular ſhould write, and ſpeake vntounto, and account one of an other as brethren. For, as this is true in generall, that we hauehave all one God for our Father, that we are all begotten by the immortall ſeede of one God, in one wombe of the Church; that we are all baptized into one bodie, and hauehave bene all made to drinke into one ſpirit, that we are all adopted vntounto the ſame inheritance by the ſame Spirit, through Ieſus Chriſt, and therefore are all brethren in Chriſt Ieſus; ſo is it alſo true in all the Miniſters of the Goſpell of Chriſt Ieſus, that we all build the ſame houſe, we all preach the ſame Goſpell, we are all called to the diſpenſation of the ſame myſteries, we all ſeeke the glorie of the ſame kingdome, and we are all ſhepheards and biſhops vnderunder the chiefe Shepheard and Biſhop of our ſoules Chriſt Ieſus. Howſoeuer therefore in degree we go one before another, yet ſhould we vſe and intreate one another as brethren.
A good note, as for all Chriſtians in generall, ſo for ſuch in the Miniſterie as in gifts, or degree, are before others of their calling. A better example then this of the Apoſtle they cannot follow, to be ſo affectioned towards their inferiors, as it appeareth our Apoſtle was, and in all kindneſſe to intreate as brethren them that labour with them in the Goſpel, as it appeareth our Apoſtle did. It followeth.
All the Saints, &c. Here he remembreth the ſalutations of all the reſt of the Saints that were at Rome, vntounto them. All the Saints ſalute you, to wit, all the reſt of the Saints, that labour not in the Goſpel, and moſt of all they which are of Caeſars houſhold, he vnderſtandeth ſome of Neroes Court which did embrace the truth. Which ſalutation the Apoſtle, no doubt, addeth for the ioy and comfort of the Philippians, that when they ſhould heare, that not only all the Saints at Rome ſaluted them, but ye ſome of the Emperours Court which had embraced the truth ſaluted them, yea and were as forward as the beſt in ſaluting them. Whence I obſerue, that the Lord in merciemercy ſometimes in the Courts of wicked Princes, raiſeth vp faithfull children vntounto Abraham, and cauſeth his truth to be loued, and embraced, and profeſſed euen of their Courtiers. What a cruell tyrant, and wicked perſecutor of Chriſtians Nero was, the Eccleſiaſticall ſtories mention. He was the beginner of all thoſe wicked perſecutions vnderunder thoſe ten cruell tyrants in the Primitiue Church, and grew to ſuch a thirſting after bloud, that not onelyonly Paul, and Peter, and many other Chriſtians, but his greateſt familiars, his deareſt friends, his neareſt kinred, his brethren, his mother, his wife were ſlaine by his moſt cruell tyranny. Yet euen in this cruell tyrants Court, the Lord had ſome that feared him, and fauoured the truth. Such a one was Ioſeph in Pharaoh his Court, Ionathan in Saules Court, Obadiah in Ahabs Court, and Ebedmelech in Zedekiahs Court. And ſuch is his merciemercy, that he will, ſuch is his power, that he can, and ſuch his goodneſſe that he doth cauſe light to ſhine out of darkeneſſe, and beget children in the faith, where the truth is moſt oppugned.
Which may teach vsus many good leſſons. As firſt not to deſpaire, but that where the truth is moſt oppugned, there the Lord hath ſome that feare him, and worſhip him in truth. No place more vnlike to hauehave friends vntounto the truth, then Nero his Court, and yet there were ſuch. And therefore we may hope that euen there where Antichriſt vſurpeth his tyrann…e, the Lord hath his children which bow not the knee to Baall. OnelyOnly we are to acknowledge the glorious merciemercy and power of the Lord therein, that ſo wonderfully dealeth for his children, and prouideth for his owne glory.
Secondly, this may ſerue to condemne vsus of great backwardlineſſe in a Chriſtian reſolution of a religious profeſſion. In Nero his Court was great danger of preſent death and cruell torture vntounto ſo many as ſhould embrace and profeſſe the truth of Chriſt Ieſus. There the ſame Paul in priſon, and many continually butchered and killed for a good profeſſion: yet there were ſuch as embraced the truth in their hearts, and profeſſed it with their mouthes. And how ſhall not this condemne our irreſolute reſolution of a religious profeſſion? We are in no perill of death, or of bonds, or impriſonment for making a bold profeſſion of Chriſtian religion. Nay it is our honour with our moſt gracious Prince conſtantly to maintaine the truth againſt errour and ſuperſtition. And yet ſo cold are we a great many of vsus in religion, as that a man cannot tell what we are, Papiſts or Proteſtants; and ſo frozen, as that a man would take a many of vsus rather to be enemies then friends vntounto religion. Either we are afraid and dare not make that profeſſion which we ſhould, for feare of a day; or elſe to ſerue the time, we make ſhew of one, and are indeed another, and ſo cannot make a good profeſſion. Howſoeuer it be, ſo it is that many of vsus are of no reſolution in religion. Well, it ſhould not be ſo, but though we were in Nero his Court, we ſhould make a good profeſſion; and though there were no way for vsus but to be caſt into the hote fierie fornace, yet ſhould we with the three children proteſt,Dan. 3.18. We will not ſerue thy gods, nor worſhip thy golden image which thou haſt made and ſet vp.
The grace, &c. In theſe words the Apoſtle ſhutteth vp all, and as it were ſealeth his letter with that vſuall prayer which he vſeth both in the beginning and in the end almoſt of all his Epiſtles. Where ye ſee the thing which he wiſheth them is grace, which when he calleth The grace of our Lord Ieſus Chriſt, he therein noteth whence it is deriued vntounto his children. By grace he vnderſtandeth both the firſt and ſecond grace, both the free fauour of God which is the fountaine of all good things, and the good things themſelues which flow from that fountaine. Now this is called the grace of our Lord Ieſus Chriſt, becauſe it is deriued from God by him vntounto his children, by him I ſay, euen by our Lord vntounto whom al power is giuen both in heauen and in earth; by our Lord Ieſus that ſaueth his people from their ſinnes; by our Lord Ieſus Chriſt annointed a King to defend vsus, a Prophet to teach vsus, a Prieſt to offer vp a ſacrifice for our ſinnes. So that the Apoſtles praier here for the Philippians is, ye ſee, that whatſoeuer grace our Lord Ieſus Chriſt hath purchaſed for his Church, may be with them all, to fill them with all goodneſſe.
Would ye then know how to pray for all good either vntounto Gods Church, or any of Gods children? Learne of our Apoſtle, and pray that the grace of our Lord Ieſus Chriſt may be with them. For herein ye pray both for all ſpirituall grace in heauenly things vntounto them, and for all temporall bleſſings which in his gracious fauour he vouchſafeth for the good of his Church and children, being all couched in this, The grace of our Lord Ieſus Chriſt.
Againe, would ye know by whom all grace is deriued vntounto vsus, be it ſpirituall grace, or temporall bleſſing, the grace of God whereby he loueth vsus, or the grace of God whereby his louelove is made knowne vntounto vsus? Learne of our Apoſtle, it is by our Lord Ieſus Chriſt; for therefore is it called the grace of our Lord Ieſus Chriſt, becauſe it is deriued by him vntounto vsus, he hauing reconciled vsus vntounto God, and we with him hauing all things giuen vntounto vsus. Knowing then the exceeding great riches that we hauehave in Chriſt Ieſus our Lord, let vsus alwaies in all things glorifie the name of Chriſt Ieſus; and as by him we hauehave all things, ſo let vsus do all things to his glorie.
Laus omnis ſoli Deo.
FINIS.
End of the text · Henry Airay, Lectures Upon Philippians (1618)