Lectures Upon Philippians, Lectures · Chapter 1 · Lecture 2
LECTƲRE II.
PHILIP. I.
With the Biſhops and Deacons.
Verſ. 2. Grace be with you, and peace from God our father, and from our Lord Ieſus Chriſt.
IT remaineth now, that we come vntounto the perſons ſaluted more particularly, which are the Biſhops and Deacons at Philippi. Where by Biſhops, he meaneth the miniſters and teachers there which laboured in the word and doctrine. For that the word muſt needs ſo ſignifie in this place, appeareth, becauſe he ſpeaketh of many Biſhops in one Church and City. And ſo frequently it ſignifieth in the new Teſtament, as eaſily may be ſeene by looking into thoſe places where this word is vſed. Afterward the name of Biſhop came to bee a diſtinct title of men more eminent in the miniſterie, as now it is. By Deacons alſo the Apoſtle I take it, meaneth thoſe that by their office were to receiue, & to diſtribute the common liberalitie of the Church according to the neceſſities of all the poore members thereof, ſuch as we read to hauehave beene ordained in the Church, Act. 6.5. and ſuch as are deſcribed by our Apoſtle, 1 Tim. 3.8. &c. for albeit the word here vſed hauehave likewiſe other ſignifications in the new Teſtament, yet here the diſtinction of Biſhops and Deacons ſheweth, that by Deacons are ment ſuch as attend on diſtribution, not on teaching or exhortation. Now vntounto theſe together with the Biſhops the Apoſtle is thought here to write, as to magnifie their office, ſo becauſe theirs had beene the care chiefly in reſpect of their office, to ſend the Churches liberalitie vntounto him by their miniſter Epaphroditus.
Here then 1. in that the Apoſtle writeth as to the whole Church of Philippi, ſo particularly vntounto the Biſhops and Deacons there, I obſerue that as admonitions, exhortations, inſtructions, conſolations, and the like, are continually needfull for the Church for the further building thereof in perfit beauty, ſo are they likewiſe needfull for the miniſters of the Church, and all others any way intereſſed therein, for their farther confirmation in the things that belong vntounto their peace. Wherevpon it was that our Apoſtle going bound in the ſpirit vntounto Ieruſalem, called the Elders of the Church of Epheſus together, and exhorted them ſaying, Take heede vntounto your ſelues, Act. 20.28.and to all the flocke whereof the Holy Ghoſt hath made you ouer-ſeers, to feede the Church of God, which he hath purchaſed with his owne blood. And herevpon it was that in his Epiſtles vntounto Timothy and Titus, he gaue them ſo many inſtructions, admonitions, and exhortations, as he that readeth may there eaſily ſee. They were miniſters of the goſpell, ſet ouer their flocks, and well inſtructed …n the ſcriptures, yet ſtill the Apoſtle thought it needfull to warne them, & to arme them, and to inſtruct them in the way of God more perfitly. For he knew that Iudas the Apoſtle had fallen from the fellowſhip which he had obteined in the miniſtration of the Goſpell, Act. 1.17, 18.and had purchaſed a field with the reward of iniquitie: as alſo that many that labored with him in the goſpell, ſought their owne, and not that which was Ieſus Chriſts; and that many fainted and ſhrunke through the oppoſition of falſe Teacherrs.
Here then 1. is a good leſſon for them that are greateſt and moſt eminent in the Church, I meane for the reuerend Fathers and Biſhops of our Church, that bee it by writing, or ſpeaking, inſtruction, or exhortation, or elſe howſoeuer, they ſeeke the good as of all the Saints in Chriſt Ieſus that depend vponupon them, ſo withall of the Biſhops and Deacons. I meane of them that are appointed for the worke of the miniſterie, or for any function about the Church. A better preſident then the Apoſtles they cannot hauehave to follow, and as needfull it is now to write and ſpeake vntounto, and to labour with the Paſtors and Teachers of the people as then it was. For many now we hauehave that with Demas embrace this preſent world, but very few that with Demas returne againe vntounto their former louelove. N…y, which is worſe, many now we hauehave that neuer had former louelove that was good wherevnto they ſhou d returne; men that firſt and laſt ſought their eaſe, or their pleaſure, or their profit, or their honor, but neuer reckoned to feede the flocke of God Whom as it were needfull to reforme, ſo is it alſo needfull to confirme others, to admoniſh others, to encourage others. And who ſo fit for this, as they th…t as Paul are of greateſt place in the Church?
2. Hence learne you patie…tly to ſuffer yourſelues to be inſtructed, admoniſhed, and exhorted. For if theſe things be needfull for your Paſtors and Teachers, how much more needfull are they for you? Euen ſo much more as yee are leſſe taught in the word then they are. Whether then wee write or ſpeake vntounto you, ſuffer yee the words of exhortation and inſtruction from vsus gladly.
My ſecond obſeruation hence is from this, that there were now Biſhops and Deacons there vntounto whom hee might write. For hence I obſerue the great bleſſing of the Lord vponupon the preaching of the word. A litle while before at the firſt preaching thereof vntounto the Philippians, it was ſo vnſauory vntounto them, that they could not brooke Paul and Silas, but caſt them into priſon: but now ſuch a bleſſing the Lord had giuen vntounto the word preached by them, that the number of conuerts and beleeuers was very great, inſomuch that now they had Miniſters to attend on teaching, and Deacons to attend on diſtribution, and an abſolute eccleſiaſticall gouernment as it may ſeeme amongſt them. This was the Lords his doing:1 Cor. 3.6. for Paul plants, and Apollos waters, but God giues the increaſe. And this increaſe he giueth as it pleaſeth him, ſometimes ſooner, ſometimes later. VponUpon one Sermon of Peter there were added vntounto the Church about three thouſand ſoules. Act. 2.41.But at other times, and in other places, the ſeede of the word which both he and other of the Apoſtles did ſowe, lay oftentimes a good while in the ground, before it brought forth fruit vntounto the Lord. So in this City of Philippi, Lydia at the firſt receiued the word gladly:Act. 16.14. but in others it tooke roote downeward, and ſprung vp afterward, howſoeuer ſooner or later, as in the primitiue Church through the Apoſtles doctrine, the Lord added to the Church from day to day ſuch as ſhould be ſaued; ſo doth he alwaies make a bleſſing to follow vponupon the word, though vntounto vsus it ſeeme oftentimes to periſh. So he promiſed long ſince that hee would,Eſay 55.10, ſaying, Surely as the raine commeth downe and the ſnow from heauen, & returneth not thither but watereth the earth, and maketh it to bring forth and bud that it may giuegive ſeede to the ſower, and bread to him that eateth; ſo ſhall my word be that goeth out of my mouth, 11.it ſhall not returne vntounto me voide, but it ſhall accompliſh that which I will, and it ſhall proſper in the thing wherevnto I ſent it.
Here then is a great comfort ouer our labors in our miniſterie with you that heare vsus. Though the word which we bring vntounto you be reiected and deſpiſed, and we reviled and perſecuted, yet we faint not but are full of comfort, becauſe we know that the Lord will giuegive a bleſſing vntounto his word. Which howſoeuer it doe not alwaies appeare vntounto vsus, yet ſhall it and doth at one time or other, breake forth into the fruits of holineſſe and a ſauing knowledge in as many as are ordeined vntounto life And ſtill wee know this, that his word alwaies doth his will, and proſpereth in that wherevnto it is ſent; ſo that this bleſſing alwaies followes vponupon it, that Gods name is thereby glorified, whether it be in them that be ſaued, or in them that periſh. For as the Apoſtle ſaith,2 Cor. 2.15, We are vntounto God the ſweet ſauour of Chriſt, in them that are ſaued, and in them that periſh. 16.To the one we are the ſauor of death vntounto death, and to the other we are the ſauor of life vntounto life. And let this ſuffice for the inſcription.
Now followeth the ſalutation, wherein the Apoſtle wiſheth the Philippians all good from him which is the author of all goodnes. And 1. is ſet downe the thing which hee wiſheth vntounto them, grace and peace, vnderſtanding by grace the free fauour of God wherewith hee loueth his children, and by peace eueryevery bleſſing corporall and ſpirituall flowing from that fountaine of grace. 2. Is ſet downe vntounto whom he wiſheth this grace and peace, viz: to all the Saints at Philippi, with the Biſhops &c. 3. Is ſet downe the author from whom and by whom he wiſheth this grace and peace vntounto them, which is from God our Father as the fountaine and firſt originall, from whom commeth eueryevery good and perfit gift; and from the Lord Ieſus Chriſt, as the meanes whereby eueryevery grace of the ſpirit is conveyed and deriued vntounto vsus.
The firſt thing which here I note is, that the Apoſtle wiſheth grace and peace vntounto the Philippians. The receiued manner of ſalutation among the Iewes was this, Peace be vntounto you. So Amaſia vntounto Dauid, Peace, 1 Chro. 12.18.peace be vntounto thee, and peace be vntounto thine helpers. So the Lord vntounto Gideon, Peace be vntounto thee. So Chriſt vntounto his Diſciples,Iud. 6.23. Luk. 24.36.110.5. Peace be vntounto you. So hee taught his Diſciples to ſay, Peace be to this houſe, wherein they wiſhed all proſperity and good to them whom they ſo ſaluted. But after the full and cleare manifeſtation of grace in the whole myſtery of our redemption, ſtill we ſee the Apoſtles ſalutations to be, grace and peace be with you. Wherein they doe not onelyonly comprehend all bleſſings abſolutely that are to be praied for, whether for this life or that that is to come, but plainly demonſtrate the fountaine whence all other bleſſings doe flow, and which principally is to be praied for, bee it in praier for our ſelues, or for others.
3. Hence then I obſerue, what the things are which we muſt wiſh and pray for to our brethren, if we will wiſh them all good; and they are grace and peace; onelyonly two bleſſings of goodneſſe in ſhew of words, but indeede all the bleſſings of the God of Iſaac vntounto Iacob and his ſeed for euer. For what is grace? It is the louelove of the euer-liuing God wherewith he freely loueth and accepteth vsus in Chriſt Ieſus. And what is peace? It is principally a tranquillitie and quietneſſe in conſcience, through the forgiueneſſe of our ſinnes by the grace and louelove of God toward vsus; but generally whatſoeuer goodneſſe floweth from grace. Now we ſee the rich treaſures of bleſſings ſtored vp in theſe bleſſings of grace and peace. In the bleſſing of grace, there is giuen that which is the cauſe both of peace, and all good bleſſings whatſoeuer. For whence are our election vntounto ſaluation, our vocation vntounto the knowledge of the truth, our adoption into the ſonnes of God, our iuſtification vntounto righteouſneſſe, our ſanctification vntounto holineſſe, our reconciliation with God, our hope of glorification in the heauens? Whence is it that wee beleeue in the holy Trinitie, that wee are ſtrong in hope, that we louelove God and our brethren, that we hauehave peace with God and our owne conſciences, that we reioyce in the holy Ghoſt, that in our thoughts wee thinke, in our deſires we will, in our actions we doe any thing that is good? Are not all theſe things from the bleſſing of grace? Is not the free fauour and louelove of God in Chriſt Ieſus the cauſe of al theſe things? yes ſurely, becauſe God loueth vsus in his welbeloued, therfore doth he thus enrich vsus with ſpirituall graces in heauenly things; and further giueth vsus the true poſſeſſion of all temporall bleſſings, of health, wealth, ſtrength, libertie, and the like, ſo farre as he ſeeth it to be good and needfull for vsus. So that in the bleſſing of grace all theſe things are giuen as in the cauſe. Now in the bleſſing of peace, are giuen all the good things themſelues which proceed from that cauſe, whether they bee ſpirituall graces, or temporall bleſſings. For ſo I vnderſtand and conceiue hereof, that in the bleſſing of peace are giuen all things whatſoeuer are either certaine tokens, or probable ſignes of peace with God. So that the ſpirituall graces of God, being certaine tokens of our peace with God, and the temporall bleſſings of God being probable ſignes thereof, as aduerſitie and trouble are probable, ſignes vntounto man of Gods diſpleaſure, euen all theſe are giuen in the bleſſing of peace. What bleſſing then of God can wee wiſh or pray for to our brethren which is not treaſured vp in the bleſſings of grace and peace, the one being the fountaine of all good things, and the other being the good things themſelues; the one releaſing vsus from ſinne, the other freeing vsus from an euill conſcience, the onelyonly two Fiends that trouble and torment vsus?
Will yee then learne in a briefe and ſhort ſumme, to comprehend whatſoeuer bleſſing is needful to be praied for for your brethren? I think ye will be willing, for long praiers either for them, or for your ſelues is very weariſome vntounto you; pray then for grace and peace vntounto them: Firſt for grace, then for peace: for vntounto whom grace is giuen, peace ſhall be granted; but if grace bee not firſt, peace ſhall not follow, no more then the ſtreames runne where the fountaine is dried vp.
2. In this Apoſtolicall ſalutation I obſerue a moſt euident teſtimonie of the Apoſtles louelove towards the Philippians, and conſequently of their louelove toward their brethren that vſe it. For, beloued, how can I giuegive a better teſtimonie of my louelove towards you, then if with the Apoſtle I ſay vntounto you, Grace be with you, and peace from God our Father &c. Can I pray better for you then when I pray that the grace of God may abound towards you, that the louelove of God in Chriſt Ieſus may be manifeſt in you? Can I wiſh you better then when I wiſh that you may hauehave peace with God, peace within your ſelues, & peace one with another? Can I deſire better things at the hands of God for you, then that the grace of God may continually preuent and follow you, and that thence all ſpirituall graces and temporall bleſſings may be miniſtred vntounto you, both for this life, and that that is to come? Or can mine affection of louelove bee more enflamed towards you, then when thus I poure out my ſoule for you, that ſo by grace ye may be releaſed from ſinne, and the puniſhment thereof, and by peace from the pitifull throbbes of a tormenting conſcience? Did not Moſes, and Ioſua, and Samuel, and Dauid, and Daniel, and the reſt of the Prophets thus manifeſt their louelove vntounto the people of God, by praying for them, and wiſhing all good things vntounto them? Did not our bleſſed Sauiour thus ſhew his louelove towards his Apoſtles, and all them that ſhould belieue through their preaching, when hee made that long praier for them?Ioh. 17. And thus ſhould wee teſtifie our louelove vntounto our brethren, euen by Chriſtian ſalutations, holy praiers, and heartie wiſhes for grace and peace vntounto them from God, &c.
But ſuch teſtimonies are not now common: Nay hee that ſhall now giuegive ſuch a teſtimonie of his louelove vntounto any of his brethren by ſuch a forme of ſalutation, he ſhall be ſure to be noted for his paines, and odiouſly to be traduced. Whereof as I ſee no reaſon, ſo neither do I think it meet, that this be the forme of ſalutation whatſoeuer be the ſubiect and matter of our writing. But to let that paſſe, is it not ſo, that there are ſtrifes, debates, enuyings, hatreds, contentions, and diuiſions amongſt vsus? Is it not ſo that we wound & kill one another, if not with ſwords, yet with tongues whet like ſwords, faſtening lies, and ſlaunders, and ſuſpitions one vponupon another? Is it not ſo that we rather eate and deuoure one another, then wiſh one an others good? yes ſurely, the godly man may now ſorrow with Dauid and ſay, woe is me that I am conſtrained to dwell with Meſech, Pſal. 120.4.5.6.and to hauehave mine habitation among the tents of Kedar. My ſoule hath long dwelt among them that be enemies vntounto peace. I labour for peace, but when I ſpeake vntounto them thereof they make them readie to battell. And is it ſo with vsus, and can wee ſay that wee are ſo affectioned one vntounto another, as that wee wiſh grace and peace from God one vntounto another? Nay, well may wee flatter our ſelues, but in truth we cannot ſay ſo. For as they onelyonly louelove God that louelove their brethren, ſo they onelyonly wiſh peace from God vntounto their brethren, that louelove to liue in peace with their brethren. Beloued, wee are brethren: why ſhould we then ſtriue one with another? Why then ſhould there be heart-burnings in one againſt another? Rather we ſhould be at peace one with another, and wiſh grace and peace from God one vntounto another. Thus did the Apoſtle, and herein left an example for vsus to follow, that as he walked in louelove towards all the Saints in Chriſt Ieſus, ſo we alſo ſhould walke in louelove one towards an other. Let therefore the ſame minde bee in vsus that was in our Apoſtle, and let vsus from our very ſoules wiſh grace and peace from God one vntounto another. Let our greetings be with holy praiers, for abundance of al the Lords mercies vntounto our brethren, and ſo let vsus teſtifie our louing affection towards them.
3. In this Apoſtolicall ſalutation I obſerue a briefe ſum of Chriſtian religion, in the vſing whereof we ſhew forth a moſt notable teſtimonie of our faith. I can only note the points of Chriſtianitie briefly which it conteineth, and muſt leaue the ſerious conſideration and meditation of them vntounto your ſelues. The 1. point is, that all bleſſings, whether ſpirituall graces or temporall bleſſings beſtowed vponupon vsus, are from God the father by Ieſus Chriſt his ſonne. So alſo ſaith the Apoſtle Iames, ſaying, EueryEvery good giuing, and eueryevery perfit gift is from aboue, Iam. 1.17.and commeth downe from the father of lights, with whom is no variableneſſe, neither ſhadowing by turning. And ſo wee confeſſe when we pray for grace and peace, whereby all bleſſings are ſignified vntounto our brethren from God our Father &c. His name therefore for eueryevery bleſſing we hauehave is to be bleſſed and praiſed for euer, and that ſong of Dauid is of all Gods children to be taken vp, Praiſe thou the Lord ô my ſoule, Pſal. 103.and all that is within me praiſe his holy name; praiſe the Lord ô my ſoule, and forget not all his benefits, &c.
The ſecond point is, that onelyonly God is to be prayed vntounto for all bleſſings by Ieſus Chriſt. So our bleſſed Sauiour hath taught vsus, where he teacheth vsus thus to pray, Our father which art in heauen, Mat. 6.9.&c. And ſo we confeſſe when we pray for grace and peace vntounto our brethren from God our Father &c. And as Peter ſaid vntounto Chriſt, to whom ſhall we goe, Ioh. 6.68.thou haſt the words of eternall life? ſo I ſay, to whom ſhould we pray for any bleſſing? EueryEvery good giuing, and eueryevery perfit gift is from aboue &c. as euen now we heard out of Iames. Friuolous therefore and impious is the invocation of Saints, whereby that honor is taken from God, which is chiefly due, and properly belongeth vntounto him, I meane prayer. For how ſhall any man call on him in whom he doth not beleeue? Rom 10.14.Or in whom ſhall any man beleeue but in God onelyonly? So then if onelyonly we be to beleeue in God, then are we only to pray vntounto God, and therefore not vntounto Saints.
The third point is, that the grace, and free fauour of God in Chriſt Ieſus, is the very fountaine of all Gods bleſſings beſtowed vponupon vsus. So the Holy Ghoſt witneſſeth throughout the whole ſcripture,Rom. 3.24. Epheſ. 2.8. 1 Cor. 15.10. ſaying, that we are iuſtified freely by grace, that we are ſaued by grace, and that by the grace of God we are that we are whatſoeuer we be, and whatſoeuer bleſſing we hauehave. And ſo we confeſſe in effect, when we pray firſt for grace and then for peace. that from grace as the fountaine, may flow peace and all the riuers of Gods bleſſings. Mans merits therefore muſt ſtand aſide, we may not hold any bleſſing of them, but onelyonly of grace. For as the Apoſtle diſputeth of election, ſo may it be ſaid of any bleſſing of God; if it be of grace, it is not of works, elſe were grace no more grace; Rom 11.6.and if it be of works, then not of grace, or elſe were worke no more worke. One of theſe excludeth the other, ſo that whatſoeuer is by the one is not by the other.
The fourth point is, that we are to beleeue in God the Father, and in Chriſt Ieſus his Sonne▪ So our bleſſed Sauiour teacheth vsus where he ſaith, Yee beleeue in God, Joh. 14.1.beleeue alſo in me; as if he ſhould hauehave ſaid, yee beleeue in God, and ſo yee are to doe, beleeue alſo in me, for ſo yee are to doe. And ſo in effect we confeſſe, when we pray vntounto God the Father, and Chriſt Ieſus his Sonne for grace and peace vntounto our brethren. For as euen now we heard, vntounto whom we pray in him we are to beleeue; as alſo againe, in whom we beleeue vntounto him we are to pray. Accurſed therfore be their infidelitie that either deny there is, or doubt whether there be a God or no, and make a mocke at the ſonne of God. In whom now they beleeue not, at his preſence they ſhall tremble, and cry vntounto the mountaines and rocks fall on vsus, Apoc. 6.16.and hide vsus from the preſence of him that ſitteth on the throne, and from the wrath of the Lambe.
The fift point is, that we are ſure that God hath reconciled vntounto himſelfe by Ieſus Chriſt, and adopted vsus through him into his ſonnes. So the Apoſtle telleth vsus, where he ſaith,2 Cor. 5.18. that all things are of God which hath reconciled vsus vntounto himſelfe by Ieſus Chriſt; and that he hath predeſtinate vsus to be adopted through Ieſus Chriſt vntounto himſelfe, Epheſ. 1.5.according to the good pleaſure of his will. And ſo we confeſſe when we wiſh grace and peace from God our Father: for if he our Father, then we his ſonnes, and a reconciliation made betweene him and vsus. And therefore hauing finiſhed all things, our bleſſed Sauiour ſaith,Joh. 20 17. I aſcend vntounto my father and your father, to my God and your God. Where giuegive me leaue by the way to put you in minde of one point, wherin of late it may be I ſomewhat erred. When laſt I ſpake of this point in handling of thoſe words, vntounto God, euen our Father, &c. I told you, that it was obſerued, that not any ſaith with Chriſt my Father, as many ſay with Thomas, my Lord my God. And ſo in deed it is obſerued by Zanchius on thoſe words. But ſince I perceiue by as faithfull and diligent an obſeruer of the ſcriptures,Dr. Rain. Iob 34.36. that Elihu ſpeaking vntounto God ſaith, my Father let Iob be tried &c. not indeed in our Engliſh tranſlations, following the iudgement of ſome of the Rabbins, but yet in the beſt approued Tranſlations. So that it may not be a rule that none may ſay with Chriſt, my Father; but as we ſay, my God, and our God, ſo may we ſay, my Father, and our Father. And herein is the ſweet comfort of all Gods children, that we may cry vntounto God Abba, which is Father; that we may pray and ſay, Our Father, that we may wiſh grace and peace from God our Father: for if he be our Father, and we his ſonnes, then are we alſo heires of God, and heires annexed with Chriſt. And let all the comforts in the world ſtoupe vntounto this one comfort, the very ſoules ioy of all them that hauehave receiued the ſpirit of adoption.
The ſixt point is, that Chriſt Ieſus our Lord is our onelyonly Mediator, by whom onelyonly we hauehave acceſſe in our prayers vntounto God, and by whom we receiue whatſoeuer we hauehave of God. So the Apoſtle witneſſeth, ſaying, There is one God and one Mediator betweene God and man, which is the man Chriſt Ieſus, 1 Tim. 2.5.by whom we goe boldly vntounto God, Heb. 4.16.that we may receiue mercy, and finde grace to helpe in time of neede. And ſo we confeſſe in effect, when we pray for grace and peace from God our Father, and from the Lord Ieſus Chriſt, as the meanes by whom we are partakers of grace and peace: for ſo they are from the Lord Ieſus Chriſt, as he is the meanes by whom they are conueyed and deriued vntounto vsus from God, euen our Father. The Saints therefore are no Mediators of interceſſion for vsus, either to bring vsus vntounto God, or to bring his bleſſings vntounto vsus. Our high Prieſt is able perfectly to ſaue them that come to God by him, Heb. 7.25.ſeeing he euer liueth to make interceſſion for them; and as to ſaue them, ſo to giuegive them all graces good and needfull for them.
The moſt of the reſt of the points I will conclude in one which is this, that Ieſus Chriſt is God, which wee confeſſe when we pray for grace and peace from him; that he is the Sauiour of the world, which we confeſſe when we call him Ieſus; that he is that counſeller and great prophet, that King and Prince of peace, that lambe of God ſlaine from the beginning of the world to take away the ſinne of the world, which we confeſſe when we call him Chriſt; and that vntounto him is giuen all power in heauen and in earth, which we confeſſe when we call him Lord. If he therefore be with vsus we neede not to feare who be againſt vsus. For he is our God, our Sauiour, our Lord, our Maſter, our King, our euerlaſting high Prieſt. I cannot proſecute either theſe or the reſt of the points. By theſe you will coniecture the reſt, and eaſily ſee the epitome of Chriſtianitie concluded in this ſhort ſalutation.