5. for he maketh the reality of their reconciliation depend upon their faith You hath he reconciled ver 21. if ye continue 3. Exhortations unto perseverance are to be pressed upon and the danger of Apostasie to be held forth even unto those whose perseverance is in it self most certain these being means whereby the Lord worketh perseverance in them for here is such an exhortation unto those who were really reconciled and so should undoubtedly persevere and the danger of not-obeying hinted at to be no lesse than to die in a state of enmity to God If ye continue in the faith 4. It is not sufficient once to assent to the truth of the Gospel in our understanding and to imbrace the good things offered to us by it in our will and affections but we must persevere in so doing for this is the faith of that doctrine in which he exhorteth them to continue as faith relates both to the will and understanding If ye continue in the faith 5. That Christians may continue constant in the faith of the Gospel as well by assenting to the truth of it as by imbracing the good things offered by it it is not sufficient to have some fluctuating opinion about the truth of it but they must endeavour a rooted and well grounded perswasion that it is the undoubted truth of God Eph. 4. 14. Nor is it sufficient to imbrace the good things offered slightly conditionally or with a reserve but sure hold would be taken of them as we would grip to a thing upon life and death 1 Tim. 1. 15. This firmnesse and fixednesse of faith both in the understanding and will in order to perseverance against the blasts of tentations and tryals is set down in the words grounded and setled The first is a metaphor taken from edifices whose foundations use to be laid upon sure ground the other taken from seats in which they who sit are unmovable If ye continue in the faith grounded and setled 6. As the hope of life eternal and of those other good things held forth in the Gospel is a grace which is hardly maintained there being so many blasts of several tentations to drive us from it Luke 22. 31 32. So nothing tendeth more to the strengthening of hope than fixednesse in the grace of faith and as we turn fluctuating and irresolute in the point of believing so will the grace of hope be more or lesse shaken for these two are conjoyned continuing in the faith grounded and setled and not being moved away from the hope of the Gospel 7. It is the duty of Ministers to keep up the credit and esteem of their fellow-labourers among their Flocks though they be much inferiour for parts and graces unto themselves if so they teach sincerely the same truth that the work of God may succeed the better in their hands for probably because the person and doctrine of Epaphras as being no Apostle but an ordinary Minister was the lesse esteemed of by many Paul conciliates respect to them both among those Colossians by shewing the doctrine preached by him was the same with that which was taught by the Apostles to every creature under Heaven that is to all Mankind the most noble of creatures and to some of all sorts of men not in Judea only but also among the Gentiles which ye have heard to wit by Epaphras and which was preached to every creature under Heaven 8. As none ought to take on the Calling of the Ministery but such as are called to it so much weight is not to be laid on the testimony of those who run and are not sent for Paul being to confirm the doctrine preached by Epaphras from his own authority doth mention his calling whereof I Paul am made a Minister 9. The testimony of a called Minister to the truth of a doctrine ought to have its due respect whereof I am made a Minister 10. The testimony of no particular man whatsoever ought to be further trusted nor it doth agree with that Gospel which was preached by the Apostles to every creature under Heaven for Paul to make his testimony bear weight mentioneth not only his Calling but also that he preached the same doctrine which was preached unto every creature whereof I Paul am made a Minister saith he Vers. 24. Who now rejoyce in my sufferings for you and fill up that which is behind of the afflictions of Christ in my flesh for his Bodies sake which is the Church Having confirmed the truth of his doctrine from the authority of his own Apostleship ver 23. he now confirmeth his Apostleship from his sufferings and christian courage under them removing also thereby the scandal of his sufferings in respect they were his share of those sufferings which are measured out by the providence of God to be undergone by mystical Christ the Church and that they were for the Colossians and the whole Churches good Doct. 1. Christians and Ministers of the Gospel chiefly are to be so far from shunning sufferings when God calleth them to suffer or from grudging or heartlesse discouragement under sufferings Luke 9. 26. that they ought to think it their glory to suffer any thing for Christ and Truth and so to rejoyce in sufferings And Gods Servants may attain to such a frame of spirit as this is under sufferings So did Paul who now rejoyce in my sufferings saith he 2. As people are apt to stumble and cast at the Gospel because of contempt reproach and other hardships under which those who preach the Gospel do for the most part labour Mat. 13. 55 56 57. their stumbling might be in reason prevented if they would consider that all those sufferings are occasioned in a great part by them in so far that if it were not for respect to the souls of people Ministers might do much to shift the crosse as well as others Paul removed the scandal of his sufferings thus My sufferings are for you saith he If he had not preached the Gospel to the Gentiles he might have been free of the crosse 3. The sufferings of Paul and of any other Saint are the sufferings of Christ and the filling up of his sufferings not as if Christ's personal sufferings for the redemption of sinners were imperfect and so to be supplied by the sufferings of others see Heb. 10. 14. but such is that sympathy betwixt Christ and Believers Acts 9. 4. and so strict is that union among them whereby he and they do but make up one mystical Christ 1 Cor. 12. 12. that in those respects the sufferings of the Saints are his sufferings to wit the sufferings of mystical Christ which are not perfect nor filled up until every Member of his Body endure their own allotted portion and share I fill up that which is behind of the sufferings of Christ. 4. All that Paul or any of the Elect suffereth are but small relicts being compared with that which Christ hath suffered as the drops upon the brim
his effectual calling Now the Apostle propoundeth this his practice to obviate a mistake which might arise from his former speech as if he had been perfectly instructed in the knowledge of Christ and fully conform unto him already and so needed not to busie himself about Christ further but might aspire after an higher perfection by conformity with the Ceremonial Law as the false Apostles did Doct. 1. So ingenious is Error and apt to lay hold upon any thing which may make for its own defence that it will take advantage to shelter it self by that which is spoken in direct refutation of it for as is said Paul seeth a necessity to guard what he hath presently spoken against the urgers of Circumcision lest thereby they should have fastened upon him that which would have made for their advantage Not as if I had already attained saith he 2. They who have made greatest progresse in the knowledge of Christ and in conformity with him are far short of what they should be so was Paul Not as though I had already attained 3. Believers ought to be sensible of this their imperfection and sometimes also acknowledge it that hereby they may be kept humble made to aspire unto further growth and others may be preserved from dangerous mistakes of them or of the high esteem which otherwayes they may seem to have of themselves so doth Paul not that I have already attained 4. Then are we rightly sensible of our falling-short of what we should be when we are not thereby discouraged but rather incited to make swifter progresse toward the mark but I follow after saith he 5. Though perfection in holinesse be not attainable in this life yet we are to aim at no lesse Paul followed after that he might apprehend to wit that perfection which was yet wanting 6. That there is any motion towards that which is spiritually good proceedeth wholly from Jesus Christ whose grace doth first lay hold upon us in our effectuall calling when we were dead in sins and trespasses Ephes. 2. 1. and having infused principles of a new life in us we are made to bestir our selves in the way of holinesse Paul is first apprehended of Christ and then he followeth after to apprehend Vers. 13. Brethren I count not my self to have apprehended but this one thing I do forgetting those things which are behinde and reaching forth unto those things which are before 14. I presse toward the mark for the prize of the high calling of God in Christ Jesus He doth again acknowledge his own short-coming and sheweth also his constant endeavour after perfection which he inlargeth and cleareth by a similitude taken from runners in a race who without looking behinde to count how much of the way is already past as carryed on with such a vehement desire to promove in the way that they bend their bodies forward having their heart eye and whole course streight toward the end of the race untill they attain unto it Thus was Paul carryed on in his christian course being incouraged by the hopes of the rich reward unto which he was called and which was purchased for him by Jesus Christ. Doct. 1. There is much divine wisdome and prudence required in Ministers as in all the duties of their calling so especially while they are about to fasten conviction of guiltinesse upon any left they do irritate their corruptions in stead of curing them Thus the Apostle wisely points out the vanity of their conceit who looked upon themselves as having already attained unto perfection in the knowledge of Christ not by his expresse taxing of their pride and vanity but by professing his own humility I count not my self to have apprehended 2. They who have made furthest progresse in the knowledge of Christ are usually most sensible of their own imperfections and most forward in the acknowledgement of them when God's glory and the edification of others call them unto it So Paul who v. 10. had nothing so much in his desires as to know Christ and so doubtlesse knew much of him yet standeth not again and again to acknowledge his own short-coming and ignorance I count not my self to have apprehended 3. Progresse in the knowledge of Christ and holinesse is to be minded seriously and above all other things not superficially and upon the by only so it was Paul's one thing this one thing I mind or do 4. The approved exercise of a Christian endeavouring progresse in the way to Heaven is much like to the carriage of those who are running in a race First as the runner casteth not back his eye to reckon how much of the way is already past so the Christian who would advance to any purpose though he may take a review of what he hath already done so as therein not only to see his own short-comings for humiliation but also to see matter of praise unto God and incouragement unto himself 1 Cor. 15. 10. Yet he is not so to be taken up with it as to rest upon it be puffed up with conceit because of it as if he had already done enough or any other way which may retard him in his further progresse in which respects Paul did forget those things which were behinde as if he had done nothing Secondly as the runner is most taken up with that part of the way which he is yet to run and bendeth himself forward in it So the Christian who would make progresse must be much in counting what of his way is yet before him what sins are yet to be mortified what duties are yet almost untouched what hard exercises he may yet be called to undergo and the more he seeth of that kind he is to take the more pains for advancing forward so was Paul reaching forth unto those things which were before Thirdly as the runner holdeth his eye upon the mark and steereth his whole course in order to it without turning aside or halting because of difficulties in the way So the Christian who would make progresse must fix his eye upon the end of his race which is perfection in holinesse levelling all his actions and endeavours at that mark pressing forward through all difficulties discouragements and stumbling-blocks which are in the way betwixt him and it So did Paul I presse toward the mark 4. As the thoughts of the prize and worth of the reward do adde spirits to the runner making him run more swiftly so there is a rich prize a free reward of grace though not of merit to wit Heaven and glory Rom. 6. 23. which the Christian who would make progresse to purpose should have much in his thoughts that thereby he may be heartned against all hardships and discouragements faintings and failings which he will be assaulted with and tempted unto So did Paul I presse for the prize of my high calling 5. Though Heaven and glory be given as a reward to those onely who continue in their christian course untill they come unto
able even to subdue all things unto himself 14. There is nothing within the reach of divine omnipotency which shall be left unessayed rather than the Believers glory both in soul and body should remain uncompleated for which he saith whereby he is able it is supposed that if it be within the compasse of divine ability it shall be done CHAP. IV. IN the first part of this chapter Paul exhorteth the Philippians unto some christian vertues to wit To constancy v. i. to concord v. 2 3. to rejoyce in the Lord v. 4. to moderation of minde v. 5. to beware of anxious heart-cutting diffident care and to give themselves to prayer and praises v. 6. for so they should have much of Gods peace v. 7. and generally to every thing which was praise-worthy v. 8. which he inforceth from his own example and the fruit which should follow hereupon v. 9. In the second part he commendeth them for their benevolence towards him in his strait excusing the delay v. 10. and cleareth himself from dejectednesse of spirit under want v. 11 12 13. and yet showeth their gratuity was acceptable v. 14. which he amplifieth by mentioning their liberality towards him in former times v. 15 16. and purgeth himself from an indirect intention to excite them to the bestowing of more v. 17. shewing what he had already received did abundantly satisfie him v. 18. for which their gratuity he promiseth unto them a recompence from God v. 19. In the third part he concludeth the Epistle first with a doxology v. 20. Secondly with some mutual salutations v. 21 22. And thirdly with his usual farewell-wish v. 23. Vers. 1. Therefore my Brethren dearly beloved and longed for my joy and crown so stand fast in the Lord my dearly beloved FRom what Paul hath said in the former chapter he inferreth a vehement exhortation inforced by a number of affectionate compellations That they would remain constant in the doctrine and practice of the Gospel so as they had done hitherto and as he had presently prescribed chap. 3. Doct. 1. So ready are we to weary in well-doing Gal. 5. 7. so unwearied is the Tempter in his assaulting of us what by reiterating old tentations what by presenting us with new ones 1 Pet. 5. 8. That even those who for a long time have given great proof of their constancy both in profession of Truth and practice of Duties are not so far beyond the reach of backsliding but they stand in need of frequent and vehement exhortations to make them stand on their guard against it So Paul exhorteth those Philippians to constancy notwithstanding they had already given large proof of it so stand fast in the Lord. 2. The faith of glory and rich reward which is laid up to those who persevere unto the end is a strong motive unto constancy and perseverance so from what the Apostle spake in the close of chap. 3. of that glorious change to be wrought upon the bodies of Believers he inferreth So stand fast 3. As a peoples profiting by the Ministery of the Word ought to indear them unto a faithful Pastor so a Minister may without imputation of flattery make it known unto the people and that in the most pathetick way how much they are esteemed of by him that hereby he may excite them to further progresse And this use only should be made by people of the approbation of their faithful discerning Pastors or of any other whose approbation they think worthy to put a price upon Thus the Apostle here gives them a number of affectionate compellations all of them breathing forth his respect and love unto them such as Brethren as being professors of the same faith dearly beloved being such as for their piety had much room in his heart and longed for his absence from whom was his burden my joy the remembrance of whom made him sing under all his sufferings and my crown they were as an ornament unto him his glory and diadem being gained to Christ by his Ministery and having remained constant when others had fallen away Vers. 2. I beseech Euodias and beseech Syntiche that they be of the same minde in the Lord. 3. And I intreat thee also true yoke-fellow help those women which laboured with me in the Gospel with Clement also and with other my fellow-labourers whose names are in the book of life He speaketh to two women who being of some note in that Church did in some things as appeareth relating to Religion differ as well the one from the other as both of them from the Doctrine publickly professed in that Church Them he exhorteth that laying aside their contention and strife they would endeavour peace and unity betwixt themselves such as God would approve of ver 2. And because divisions of that kinde are not easily composed he exhorteth some one of his once-fellow-labourers in that Church to contribute his endeavours for helping them to union because they had been useful to him in their stations while he was preaching the Gospel and planting a Church at Philippi with one Clement and some other private Christians all which in charity he did judge to be truly gracious and in the number of Gods Elect Children Doct. 1. It is the duty of Pastors to instruct exhort rebuke and comfort not only the whole Church in general but also particular persons by name as occasion offereth and their necessity requireth so doth Paul I beseech Euodias and beseech Syntiche 2. Difference of judgment among professors in things relating to Religion is of dangerous consequence as being an occasion of strife and discord of alienation of heart and affections 2 Cor. 12. 20. as causing hurtfull diversions from that which should be our main work to wast our precious time and the edge of our spirits upon things lesse necessary 1 Tim. 1. 4. Paul looks upon this difference as worthy to be taken notice of even by an Apostle I beseech saith he 3. It is very casual for such differences to fall in among professors who have been other wise pious and useful in the Lords work thus Euodias and Syntiche who helped Paul in the Gospel falleth at ods among themselves I beseech Euodias c. 4. Peace and unity in the Church and among all the members of the Church is a thing much to be studied for and sought after I beseech they be of the same minde 5. But by all means it would be seen to That the composing of the Churches differences be an union in the Lord and such as he will approve of so he beseecheth them to be of one minde but in the Lord. 6. We ought to make use of our familiarity with and interest in others to set them upon imployments honourable unto God and profitable unto the Church of Christ and the true members thereof so far as their station will permit and their abilities can reach so Paul maketh use of his intirenesse with one above the rest whom he calleth his true-yokefellow
reprobates yea and with beasts and so unworthy to be called life being compared with this 1 Tim. 5. 6. Our life is hid saith he speaking of this spirituall life as if there had been no other life but it 4. This spirituall life though really injoyed by Believers as having grace in possession 2 Pet. 1. 4. and a right to future glory Joh. 3. 16. yet it is hid the crosse which accompanieth godlinesse Act. 14. -22. together with the many out-breakings and infirmities of the godly Gal. 6. 1. and the nature of this life which consisteth in things spirituall as adoption justification c. Gal. 2. 20. those things make this life not at all discernable by the wicked 1 Cor. 2. 14. yea and hardly by the regenerate man himself who is carryed much to judge of things according to sense Ps. 73. 13 14. So our life is hid 5. Though this life be hid yet it is surely kept being hid with Christ in God as out of the knowledge so out of the hazard of the world God the fountain of all grace and glory having given all the fulnesse thereof unto Christ the Mediator Joh. 3. 35. from which fulnesse he is to bestow so much as is fitting for our condition here Act. 5. 31. reserving the rest to be forth-coming for us in glory hereafter 1 Joh. 3. 2. It is hid with Christ in God 6. So near is that union which is betwixt Christ and Believers that he is their life His life and theirs are in a kind one Gal. 2. 20. he having purchased this life for us 1 Joh. 4. 9. and possessing the fulnesse of it in himself Joh. 14. 6. that he may communicate it unto them Joh. 5. 40. and having communicated the first principles and seeds of it already Rom. 6. 11. besides that he is the object of this life their happinesse and life consisting in their knowing and injoying of him Joh. 17. 3. for when Christ who is our life saith he 7. As Christ now in his bodily presence is removed from us so he is again to appear when he shall come the second time unexpectedly 1 Thess. 5. 2. and with great glory accompanied with Angels and flames of fire 2 Thess. 1. 8. to judge the quick and the dead 2 Tim. 4. 1. when Christ shall appear 8. There is a state of glory both in soul 1 Cor. 13. 12. and body Phil. 3. 21. waiting for the people of God then shall ye also appear with him in glory 9. This glory of theirs is to be suspended untill Christ's second coming There will be alwayes somewhat in-lacking till then but then their glory shall be compleat which should make us long for it Phil. 3. -20. Then shall ye also appear with him in glory 10. The faith of approaching glory at Christs second coming is a strong argument to make us wean our affections from things earthly and endeavor earnestly the study of a holy life an Heir of a Kingdom will not be much taken with petty pleasures his minde is so carryed up to higher things for Paul presseth them to set their affections on things which are above because saith he ye shall also appear with him in glory Vers. 5. Mortisie therefore your members which are upon the earth fornication uncleannesse inordinate affection evill concupiscence and covetousnesse which is idolatry He proponeth the former exhortation more particularly by branching out the Christian mans task in two First mortification of sin and presseth them to mortifie or put to death their members not of their naturall body for that were a sin against the sixt Command but of the masse of corruption or body of death which was in them to wit their corrupt lusts and affections which are said to be upon the earth because they draw the soul down towards earth whereof he mentioneth some which are carnall and fleshly as tending to fulfill our unlawfull pleasures fornication uncleannesse c. Doct. 1. The work of mortification whereby a sinner sensible of the evill of sin Act. 2. 37 38. doth honestly resolve Job 34. v. -31. and accordingly endeavor 2 Cor. 7. 11. to subdue sin throughly root and branch or to put it to death and this not onely one sin but all known sins Hos. 14. 2. eschewing carefully the occasions of sin Job 31. 1. and using all means which may tend to the subduing of it such as prayer 2 Cor. 12. 8. hearing of the Word 1 Pet. 2. 1 2. yea and in some cases fasting Mark 9. 29. But chiefly acting faith in Christ for strength Phil. 4. 13. This is a work so necessary that the life of glory to be manifested at Christ's second comming cannot be attained without it for from what he said v. 4. of their appearing with Christ in glory he inferreth Mortifie therefore c. 2. This work of mortification is not perfected at an instant So much of this body of death remaineth still in life that the best of Christians must make it their daily task to mortifie their members though they be already mortified in part for v. 2. they were dead and yet he commands here Mortifie your members 3. Scripture-commands for mortifying of sin do not evince a power in men unrenewed to obey what is commanded if we consider that such commands are given even to those who are already renewed and are hereby injoyned to carry on the begun work of Mortification towards some perfection from a principle of habituall grace already infused in them They are indeed directed also to the unrenewed who are hereby taught what they ought but not what they are able to do Jer. 13. 23. and are also inabled to do what they ought the Lord making use of those exhortations as means for conveying of strength to do that which he commandeth to be done So speaking unto them who were dead v. 2. he prescribeth Mortifie your members 4. There is a body of sin and corrupt nature in us to which our particular vices sinfull lusts motions and affections are as members Our corrupt nature and will making use of them and working by them as the naturall body doth imploy its members besides that sin doth spread it self through all the members of our body making each of them servants unto iniquity Rom. 6. 19. Hence he saith Mortifie your members meaning those sinfull lusts and affections 5. Not onely are the outward acts of fornication or filthinesse betwixt parties both free from the yoke of marriage to be eschewed and of uncleannesse whereby are usually signified all other sorts of filthy lusts Rom. 1. 24. but also that impotencie of minde whereby temptations to lust do easily take impression and are not much resisted set forth here by inordinate affection or as it may be turned softness of minde which yeeldeth easily to the temptation fornication uncleannesse inordinate affection 6. Yea the first inordinate motions of lust in the heart which are not followed forth after deliberation and advice and are set down under the
Churches good but rather imploying their parts and abusing their esteem for graces to their own mutual prejudice So such is the nature and power of this grace of Charity that it knitteth together all these scattered Members and makes their graces and gifts subservient to the good one of another and chiefly to the good of the whole so that the Church is hereby made a compleat intire body which was lame without it In this sense Charity is called the bond of perfection Vers. 15. And let the peace of God rule in your hearts to the which also ye are called in one body and be ye thankfull He exhorts first unto a peaceable frame of spirit towards others such as God approveth of so that when any strife should arise among them it might be over-ruled and as it were judicially composed by this peaceable temper and this because they were called by God to entertain peace and were all Members of one Body And secondly he exhorteth unto mutuall thankfulnesse for favours received for as all the former duties relate to men as their immediate object so it would seem this of thankfulnesse must relate to man also Doct. 1. The vertue of peace importing a sweet quieting of a man 's own turbulent affections such as pride envy malice c. Isai. 11. 13. and a peaceable inclination towards the procuring and preserving of concord with others Heb. 12. 14. is most necessary for Christians and let the peace of God rule 2. It is not every peaceable frame of spirit which is to be sought after but that whereof God is the Author and approver which for attaining unto or preserving of concord will dispense with the losse not of truth and holinesse Heb. 12. 14. but onely of what is our own especially with the restraining and curbing of our sinfull and turbulent humors 2 Cor. 12. 20. So it is the peace of God to wit whereof he is Author and approver which should rule 4. Our esteem of peace ought to be such that when any contention doth arise our love to peace may presently compâ—sce it if it be possible or at least order all our actions which we are put to for our own necessary defence untill it be composed Gen. 13. 8 9. lâ—t the peace of God rule in your hearts It is a Metaphor taken from Judges in playes or strifes unto whose decreet all were bound to stand 5. Christians are called in a singular manner to put on this peaceable temper for Christ doth frequently injoyn it Joh. 13. 34. nothing marreth their work more than the want of it whether the thriving of grace in their own heart or the successe of the Gospel towards others 1 Cor. 3. 3. they are called to be members of an excellent society and so ought to be peaceable in it 1 Thess. 5. 13. To which also ye are called 6. The invisible Church of real Believers is one mystical body knit by faith to Christ their head Eph. 3. 17. and by the bond of love among themselves Joh. 13. 35. and the visible Church is one politick body 1 Cor. 12. 27. conjoyned with Christ the head and amongst themselves by the external profession of the same Truths which union is sealed by their partaking of the same Sacraments 1 Cor. 10. 17. In one body 7. The consideration of this that Christians are one body is a strong argument to excite unto peace In one body 8. Gratitude and thankfulnesse for favours received from others so as in our affections to prize the receit to acknowledge it unto the bestower and to recompense it according to our power and as the necessity of the benefactor or common decency doth require this is a vertue necessary for Christians as for other causes so that peace may be kept peace being broken as frequently for injuries received so sometimes for favours not recompensed 1 Sam. 25. 7 13. Therefore unto the exhortation to peace he subjoyneth and be ye thankeful Vers. 16. Let the word of Christ dwell in you richly in all wisdom teaching and admonishing one another in psalmâ— and hymns and spiritual songs singing with grace in your hearts to the Lord. The Apostle having spoken of many vertues and it being almost impossible to speak of all he exciteth them to the diligent study of Scripture as the rule of all vertues shewing also what use they should make of Scripture First for themselves that they might be made compleatly wise by it Secondly for others that they might teach and admonish them by it Thirdly in relation to God they might take matter for spiritual praise unto him from it Doct. 1. Ministers should excite people to the diligent study of Scripture and people ought to be diligent in the study of it so as they may become familiar with it and it may sink down through the ear and brain to the heart and reside in it being fixed there by frequent reading hearing meditating upon Psal. 1. 2. and conferring about it Ps. 119. 46. whereby also they may attain to a copious measure of the knowledge of it for saith he Let the word of Christ that is chiefly the Gospel Heb. 2. 3. not excluding other Scriptures for the Prophets were inspired by the Spirit of Christ 1 Pet. 3. 19 and did also write of Christ Joh 5. 39. So that whole Scripture is the word of Christ and let it dwell in you it 's a metaphor which speaketh inward receiving of it and familiar conversing with it and let it dwell richly or copiously in you 2. There is that in Scripture which is sufficient to make a man compleatly wise unto salvation as containing all things necessary to be believed or practised 2 Tim. 3. 15. for this is the first fruit to be reaped by the study of Scripture it affordeth all wisdome In all wisdom 3. It is not only the duty of Ministers but also of private Christians keeping themselves within their station and not usurping upon the Ministerial Calling Rom. 10. 15. privately to teach and instruct as also to admonish and reprove one another and the knowledge and wisdom which they draw from Scripture is to be imployed for this end next after the advancing of their own salvation and not for vain ostentation profane jesting or idle jangling 1 Tim. 1. 4. 6. In all wisdom teaching and admonishing 4. The duties of teaching and admonishing among private Christians ought to be mutual there being none so compleat for knowledge so streight in his practice but he standeth in need to have those duties performed sometimes to him by others admonishing one another 5. Singing to God with the voice is a profitable Ordinance of Gods Worship under the Gospel as not only holding forth that which the Word read doth but also staying the heart upon the sweet and lively meditation of the matter which we sing and is most natively directed to the glorifying of God as its proper and immediate scope singing c 6. The Psalms of David and other