place of Circumcision now abolished the fruits of which seal are mortification of sin and vivification in grace by vertue of the death resurrection of Jesus Christ being laid hold on by faith which is wrought in us by the mighty power of God so that there was no place left for Circumcision Doct. 1. The Sacrament of Baptism under the new Testament succeedeth to Circumcision under the old and is to be administred to Children born within the visible Church as Circumcision was to Infants of eight dayes age then Gen. 17. 12. for not only both do seal the same Covenant of grace and are initiatory seals of it but also Paul sheweth that the Christian Church is as compleat now in Christ as the Jewish Church was though we want Circumcision because we have an Ordinance as good as it was to wit Baptism Now if Baptism did not belong to Infants we should not yet be so compleat as they were seeing the Covenant was sealed by Circumcision both to themselves and their little ones Buried with him in Baptism 2. Regeneration consists of two parts to wit first Mortification of sin which ought to be a through and constant work here set forth by our being buried which speaketh more than death And secondly Vivification or quickning in grace set forth by our rising again Doct. 3. Both those parts of Regeneration are sealed in Baptism not as if we were of necessity to suppone that those are already in the person to be baptized but because Baptism obligeth the baptized person to set about these and sealeth up the whole Promises on Gods part even those which are for sanctification and grace so that whenever the party baptized shall lay hold by faith upon the Promise he hath God engaged by word and seal to make it out thus Circumcision was a seal of the righteousness of faith Rom. 4. 11. and yet it was not to be supponed that every Child of eight dayes age had actual faith Buried with him in Baptism wherein ye are also risen 4. Though the Sacraments do seal up grace to us in the way presently mentioned yet they do not confer grace upon us by any proper vertue of their own nor yet is there any principle of power in us which can reach the effectuating of such a work Eph. 2. 1. although the Sacraments do strongly tie us to the working of it as said is It is only the death burial and resurrection of Christ which is the fountain-cause of our dying to sin and living to God in so far as by the merit efficacy and example of the former we attain unto the latter in which respect we are said to be buried with him and risen with him 5. It is no lesse than the infinit power of God which worketh faith in us and neither Sacraments nor the Death or Life of Christ will avail to the subduing of sin and quickning of grace except Jesus Christ be laid hold upon by faith We are buried with him by faith and faith is the operation of God 6. In our acting of faith in God we are not to lay hold upon him in a general confused notion but should eye that in God most which is most conducing unto that purpose for which we do imploy him Thus speaking of faith as it imployeth God for quickning in grace he casteth an eye to that work of God whereupon our quickning in grace dependeth most even his raising of Christ from the dead Vers. 13. And you being dead in your sins and the uncircumcision of your flesh hath he quickened together with him having forgiven you all trespasses He giveth a further reason against the necessity of circumcision to wit when they were dead in sin and without circumcision as being Gentiles see Eph. 2. 11. God had quickened them with Christ making them partake of the life of grace purchased by him here and giving them right to the life of glory hereafter having pardoned all their sins freely for his sake So there was no necessity but rather it would be impiety to return unto Circumcision now especially seeing it was urged by the false Apostles as a necessary mean to get their natures purified and their sins pardoned Doct. 1. Every man by nature through sin is in a state of death he is thereby spiritually dead as being deprived of all grace union and communion with God chap. 1. 21. he is also judicially dead as lying under the sentence of death pronounced by the Covenant of Works Gen. 2. 17. And you being dead in your sins 2. As this state of death doth totally disable us from quickening our selves it is onely God who quickeneth so no misery of the creature though never so comprehensive as extending it self both to our outward and inward state though never so desperate as being past all remedie by humane help will impede God from doing good and bestowing of the choicest good Thus though they were miserable for their inward state as being dead and so incurable by humane Art and for their outward state as being in the uncircumcision of their flesh or uncircumcised Gentiles yet God doth quicken them 3. Whenever a man believeth in Christ he is in the same moment of time united to Christ and so that all which he did or suffered as sustaining our person or which he procured for our behoof as being our Head whether in his death buriall or resurrection is imputed to us by God and a right unto them derived to us as if we had been personally present with him all those times and given our consent to his doing of all those things in our name and for our behalf hence is it that He is said to have quickened these Colossians together with him though Christ had risen from the dead some years before their coversion 4. There is no spirituall life attainable except our obligation to wrath by the pardon of sin be removed you hath he quickened having forgiven you all your trespasses 5. This pardon though dearly purchased by Christ Matth. 26. 28. yet it is freely bestowed upon us having forgiven you the word signifies freely forgiven as coming from a root which signifies grace 6. Pardon of sin is also universall as leaving no sin unpardoned to him who doth believe and repent Psal. 32. 5. having forgiven you all trespasses Vers. 14. Blotting out the hand-writing of ordinances that was against us which was contrary to us and took it out of the way nailing it to his crosse The Apostle illustrates the benefit of pardon and bringeth an argument against the Ceremoniall Law in generall by shewing God had not onely forgiven the debt of sin but Christ also by his death had destroyed their obligation to wrath because of sin making it altogether uselesse ever to give faith in Law against them which obligation he calleth the hand-writing of ordinances which was contrary to us alluding to written obligations among men for sums of money or such like wherein there is the body of
thing which they hunt most after as their highest credit and glory is to have many carried along with them in it for this was their glory here spoken of whose glory is in their shame 9. The Lord shall sooner or later make that same very thing wherein such men glory most to be their shame either by making them to be truly ashamed of it as a fruit of their repentance Rom. 6. 21. or by rubbing shame upon them for it here or hereafter as the just reward of their sin Hos. 4. 7. in which respects he affirmeth of them whose glory is in their shame Vers. 20. For our conversation is in Heaven from whence also we look for the Saviour the Lord Jesus Christ 21. Who shall change our vile body that it may be fashioned like unto his glorious body according to the working whereby he is able even to subdue all things unto himself Here is a second reason exciting them to imitate the Apostle and such as he was Their conversation and expected reward were much different from that of the false Apostles and therefore as the latter were to be eschewed the former were to be followed As to their conversation it was not on things earthly but in Heaven and that because Christ their head their glory their happinesse is there whom they did expect to come one day from thence not as a terrible Judge but as a tender-hearted Saviour ver 20. And as for their reward it should not be destruction but salvation and glory their bodies for the present vile humble and low as being obnoxious to death corruption and a deluge of miseries 1 Cor. 15. 42 43. should be changed by the Lord Christ so that being freed from these base qualities and endued with the contrary glorious ones 1 Cor. 15. 42 43. they should be made conform to Christs glorious body And lâ—st any should look on such a change as impossible he leadeth them unto the consideration of Christ's divine power whereby he will destroy death and the grave and subject all things unto himself and so can easily work that glorious change in our vile bodies v. 21. Doct. 1 The conversation of those who would have themselves propounded as Patrons for imitation by others ought to be such as that of the Apostle was who exciting the Philippians to follow him giveth this for a reason Our conversation is in Heaven 2. Believers have right to Heaven as to their City Faith being the Burgesse-Ticket which giveth an interest in the Priviledges of it Joh. 3. 36. We have our conversation in Heaven or We do live as Free-Burgesses of that City so will the Original bear 3. They are therefore to converse and live as free Denizens of that City so that though they be mixed with Hypocrites Matth. 13. 30. and carry about earthly bodies 2 Cor. 5. 1. standing in need of earthly sustentation and subject also to the common calamities of an earthly life 1 Cor. 15. 44. Yet with their heart and affections they are to be aspiring daily towards Heaven Col. 3. 1. living in all things so as it becometh those who have present right unto it and one day shall get full possession of it 1 Joâ— 3. 3. for so lived the Apostle We have our conversation in Heaven or We do live as Free-Burgesses of that City 4. Jesus Christ in his bodily presence is now in Heaven and not in Earth for saith he from whence wee look for a Saviour 5. Jesus Christ at the end of time is to come from Heaven and judge the world 2 Tim. 4. 1. from whence we look c. 6. This second coming of his although it be abhor'd and hated by wicked Atheists Act. 24. 25. he being to come unto them as a terrible Judge 2 Thess. 1. 8. yet it is the matter of the Godlie's expectation a thing hoped for and much longed after by them from whence also we look 7. The reason why his second coming is so much looked for by the Godly is Because he is to come not as a sin-pursuing Judge unto them but as a Saviour with perfect salvation and healing under his wings We look for a Saviour See Heb. 9. 28. 8. The consideration of this That Christ is in Heaven and to come as a Saviour from thence hath an Adamantine vertue to draw up the thoughts and affections of the Believer thither for this is given as a reason why their conversation was in Heaven from whence we expect a Saviour saith he 9. Our bodies now since the fall Gen. 3. 19. are vile and base liable to death and corruption to several sores and sicknesses our vile body 10. That vilenesse and basenesse which is in our mortal bodies is properly ours as being contracted by our sin by which they were brought down from that glory wherein they were created Rom. 5. 12. Thus our vile body or as it is in the Original bodies of our vileness the vilenesse is more ours than the bodies are 11. The bodies of Believers however they be now vile and base and subject to as many miseries as the bodies of others are yea and are liable to the crosse for Christ Matth. 10. 18. which the bodies of the wicked are not Gal. 6. 12. yet Christ in the last day shall work a glorious change in them a change not in their substance and proportion of members for we shall still have an organick body with distinct members Job 19. 27. but delivered from those base and low qualities which sin hath subjected them unto and adorned with the contrary glorious qualities such as immortality 1 Cor. 15. 42. and splendor 1 Cor. 15. 43. impassibility 1 Cor. 15. 44. and agility and lightnesse 1 Thess. 4. 17. So that neither sicknesse pain hunger or death shall be able to assault our glorified bodies Matth. 22. 30. This is the change here spoken of Who shall change our vile body that it may be fashioned like unto his glorious body 12. Though the body of Christ now in Heaven be glorious being adorned with as much glory as a created body can be capable of yet it is not indued with the essential properties of God so as to be omnipotent or omnipresent as the 〈…〉 biquitaries do affirm for our bodies shall be fashioned like unto his glorious body and yet none can rationally assert That they shall be adorned with any of the essential properties of God 13. The resurrection of our bodies and transforming of them thus gloriously after they shall be turned unto dust and eaten with worms Job 19. 26. as it is a thing almost incredible and to flesh and blood wholly impossible Act. 17. 32. so the consideration and faith of divine omnipotency which is engaged to bring it about will make all doubts of that kind evanish as knowing nothing is impossible unto God so Paul that he may confirm them in the faith of this great point leadeth them to the power of God according to his working whereby he is
trial 3. That they might be kept from being occasions of stumbling unto others ver 10. And 4. That they might abound in good works undertaken and gone about in the strength of Christ and tending to Gods glory as their main scope vers 11. Doct. 1. That a Christian may be throughly fitted to judge of things controverted there is more required than notional light in the brain to wit Practice according to what he already knoweth and some experimental knowledge and taste of divine Truths in his own heart for the Apostle with knowledge requireth abounding in love and sense that so they might try those things which differ See Heb. 5. 14. 2. Such knowledge as enableth a man to discern betwixt Truth and Error right and wrong is then worthy to be sought after when sincerity in choosing what is right and rejecting of what is wrong is joyned with it for he conjoyneth those two Ye may discern things that differ and be sincere 3. It should be one of our main desires whatever be our wrestlings with corruption within our selves that yet it may not break forth to the offence of others So Paul prayeth that they may be without offence 4. No shorter term ought to be assigned unto our growth and daily progress in holiness than the day of our death for then and not till then shall grace be compleated Heb 12. 23. Thus he prayeth they may abound more and more unto the day of Christ that is Either the day of every mans death so called because of the particular sentence or judgment which is passed by Christ upon every man immediatly after death Luke 12. 20. and 23. 43. or the day of Christs second coming 1 Thess. 5. 2. And this he will have the term-day of their endeavour to continue sincere and without offence because the final and open acquittance of the Elect from sin and misery shall be reserved until then Matth. 25. 33 34. 5. It is not sufficient for Christians to walk without offence by abstaining from what is grosly evil but they must also set about the doing of what is good being filled with the fruits of righteousness 6. It is not the doing of one good work or of some few which will sufficiently evidence a man to be righteous except he aim at the constant practice of everything which is good for that is to be filled with the fruits of righteousness or with good works whereby the sincerity of our righteousnesse is tried as the tree by the fruits Luke 6. 44 45. 7. That a work be truly good or a fruit of righteousnesse it is necessary that the work be done by one who is in Christ by faith and by vertue of strength drawn from Christ for these fruits required are by Jesus Christ that is by strength drawn from him which presupposeth the person to be ingrafted in him Job 15. 4. 8. It is necessary also for a good work That the doer of it have Gods glory for his main scope and not vain glory credit or any by-respect otherwise he is an empty vine bringing forth fruit unto himself Hos. 10. 1. So they are to be unto the glory and praise of God Vers. 12. But I would ye should understand Brethren that the things which hapned unto me have fallen out rather unto the furtherance of the Gospel In the second part of this Chapter lest they should have stumbled at his present suffering and feared lest thereby the Gospel should have been totally extinct he sheweth first That the Gospel had received much advantage already by all those sad things which had befallen him Doct. 1. It is the duty of Christ's Ministers as to forecast what may prove a stumbling-block in the way of the Lords People to retard them in their christian course So by all means to endeavour the removal of it Thus Paul wisely foreseeth and carefully laboureth to remove that offence and discouragement which Christians were apt to take from his sufferings But I would ye should understand c. 2. So wise and powerful is God in working that what is intended by adversaries to obscure his glory and to mar his work He maketh it tend to the further clearing of the one and promoving of the other which holdeth chiefly in the sufferings of his servants for Truth whereby the Lord hath promoved the Gospel frequently as much as by their preaching So Paul's sufferings had fallen out to the furtherance of the Gospel 3. That Truth is a gainer by our saddest sufferings is sufficient reason for contentment under them for Paul resteth satisfied and would have others satisfied also with this That all his sufferings had fallen out to the furtherance of the Gospel 4. The observing of the advantage that cometh to the Gospel by the suffering of the Saints for Christ's Truth serveth greatly to remove the scandal of the crosse for this end would the Apostle have them to understand that what had befallen him was for the furtherance of the Gospel Vers. 13. So that my bonds in Christ are manifest in all the Palace and in all other places He giveth two evidences that advantage had come to the Gospel by his sufferings First his bonds or the Gospel which was the cause of his bonds was made famous in Nero's Court and els-where whileas every one almost enquiring after the cause of his sufferings did learn somewhat of Christ and the Gospel by that mean Doct. 1. That the Gospel getteth entry in the Houses of Kings and great men is a great advantage and furtherance to it for this he reckoneth as one advantage even that the Gospel by his bonds was manifest in all the Palace 2. An occasional report and general fame of Christ and the Gospel may through the blessing of God accompanying it take some by the Heart to whom that report doth come for by the very occasional mentioning of the Gospel as the cause of Paul's sufferings some were made to enquire and learn so much of it as made them fall in love with it else he would not have thought the manifesting of his â—onds had tended to the furtherance of the Gospel Vers. 14. And many of the Brethren in the Lord waxing confident by my bonds are much more bold to speak the Word without fear A second evidence is That contrary to the expectation of enemies who concluded that Paul one of the chief Apostles being put in bonds at Rome no Minister should have the courage ever to preach again many Ministers of Jesus Christ having heard of his constancy under sufferings were encouraged to shake off fear and preach Christ more boldly than ever Doct. 1. The Gospel and glad tydings of Salvation through Jesus Christ is the most excellent word that ever sounded in a lost sinners ear Therefore it is called The Word by way of excellency as if there were no other word besides worthy of the name 2. This tendeth much to the furtherance of the Gospel when Preachers of it are men of
now also c. Vers. 21. For to me to live is Christ and to die is gain He giveth a reason of his indifferencie whether to die or to live of which he spake ver 20. to wit if his life be prolonged unto him to live is Christ that is Christ was to be the scope of his life he having destinated it wholly to his service but if he die death should be gain and advantage to him Doct. 1. Then and in no other case is poor silly life worth the having when the extolling of Christ is the main scope at which we aim in our life For this maketh Paul indifferent to live or not to weary of life for unto me to live is Christ saith he 2. Who ever hath dedicated his life to get Christ exalted by it will find death it self to be great gain and advantage as being thereby freed from sin and misery Rev. 14. ver 13. and admitted unto the full injoying of Christ 1. Cor. 13. ver 12. unto all eternitie 1. Thess. 4. ver 17. for unto Paul to die is gain because unto him to live was Christ. Vers. 22. But if I live in the flesh this is the fruit of my labour yet what I shall choose I wot not He explaineth the first member of the preceding verse shewing if he should live any longer in tâ—is corruptible flesh this or that life should be the fruit of his labour that is the gaining of souls to God by his labour should be the scope of his life and then declareth his former indifferencie to be such that he knew not whether to choose death or life though it were given him to his option Doct. 1. The manifold infirmities accompanying this mortall fading life do not impede the labour of Gods faithfull servants from being fruitfull in order to the honour of Christ and good of the Church the wisdom of God judging it most convenient to commit this heavenly treasure to earthly vessels and to bring about the great work of saving of souls not by sinlesse holy and uncorruptible Angels but by poor weak men who carry about fading flesh as our selves 2. Cor. 4. ver 7. So if Paul had lived in the flesh his labours should have had fruit that way if I live in the flesh this is the fruit of my labour 2. Who ever knoweth ought of a life to come and of a right unto it cannot but speak contemptibly of the life which now is while he compareth the one with the other so Paul as contemning this life being compared with that calleth it a living in the flesh 3. A man may be so perswaded of a life of glory after death upon the one hand and so convinced of the great advantage which may come to the Church by the prolonging of his life upon the other hand that if to die or live were given to his wish he could not easily determine himself which of them to choose So is it with Paul what I shall choose I wot not saith he Vers. 23. For I am in a strait betwixt two having a desire to depart and to be with Christ which is far better 24. Nevertheless to abide in the flesh is more needful for you He professeth his strait shewing there were weighty reasons on both sides When he looked on death therein he saw his own particular advantage even to be still with Christ when he looked upon life therein he saw advantage to the Church and hence ariseth his strait what to choose or refuse Doct. 1. Death is not a destruction of the godly but a separating of the soul from the body a flitting from one place to another a releasing of the soul from the captivity of the body wherein it was inclosed and a setting of it at liberty for Paul maketh use of a word to expresse death rendred here to depart which signifieth to dissolve things before conjoyned to change our abode or our dwelling to set sail for another Country and to be released from prison 2. It is lawfull yea and in some respects a duty for Christians not only frequently to think upon death but also to long after it for Paul hath a desire to depart 3. Then is our longing after death commendable when it proceedeth not from desperation or wearying of the crosse which God hath laid on Ionah 4. 3 4. but from a desire to be with Christ for here those are conjoyned I desire to depart and to he with Christ. 4. The souls of men and women are not annihilated after death neither do they sleep until the Resurrection nor are they detained by the way from immediate passing into glory if they have been Believers as the souls of others do enter into everlasting condemnation for Paul knew nothing of a Purgatory after death but he expected presently to be with Christ. 5. There is no proportion betwixt the choicest contentments even those that are spiritual which can be attained here and that exceeding weight of glory which the Saints shall enjoy hereafter the latter doth so far exceed the former for to be with Christ saith Paul is far better 6. Though Christ be present with and dwell in the hearts of Believers by faith even while they are here Eph. 3. 17. yet all that presence and nearnesse is but a distance and kind of absence being compared with that measure of nearnesse to and presence with him which shall be enjoyed hereafter the former being but mediate through the glasse of Ordinances 1 Cor. 13. 12. frequently interrupted Psal. 30. 7. and no waies full 1 Cor. 13. 12. But the latter shall be immediate 1 Cor. 13. 12. constant 1 Thess. 4. 17. and so full that they who shall enjoy the meanest degree will finde no inlack Psal. 17. 15. for he saith after his departure he will be with Christ as if he had never enjoyed his presence until then 7. The Church of Christ hath much advantage by injoying of faithful Ministers and suffereth much by their removal for my abiding in the flesh is needful for you saith Paul 8. It is only the publick good of the Church and others of whom we have charge and not particular contentment which can be enjoyed here that ought to cast the ballance of our affections towards a desire of having our life prolonged for only this hath weight with Paul while he saith to abide is more needful for you Vers. 25. And having this confidence I know that I shall abide and continue with you all for your furtherance and joy of faith 26. That your rejoycing may be more abundant in Jesus Christ for me by my coming to you again Having showen ver 20 c. that his adversaries should be disappointed of what they aimed at in the first place which was to drive him unto apostasie he sheweth here they should be also disappointed of what they designed in the next place which was the inciting of Nero to take away his life for from what he hath presently said how
an act of Gods mercy but God had mercy on him 3. That God preserveth the life of faithful Pastors is an act of no small mercy especially unto those who enjoy the benefit of their labours and the removal of such by death should be looked upon as no small stroak but God had mercie and his removal by death would have been sorrow upon sorrow even to Paul 4. Seeing death considered in it self is terrible Psal. 55. 4. the reward of sin Rom. 6. 23. and a privation of present life Jam. 2. 26. Deliverie from it though but for a time is a mercy even to believers who by death lose nothing but gain much Chap. 1. v. 23. especially if their delivery from death be a mercy unto others hence it is that Epaphroditus his delivery from death was a mercy even unto himself but God had mercy on him 5. A work of mercy ordinarily goeth not alone but carryeth many mercies along with it some to the person himself upon whom the work is wrought and some to others who are concerned in him Thus the mercy that was manifested to Epaphroditus in his recovery was a mercy also to Paul and not on him only but on me also 6. Then do mercies weigh with us as they ought when we look upon the sad effects which would have followed upon the not bestowing of such a mercy Thus Paul taketh a view of the extremity of sorrow which the death of Epaphroditus would have caused unto him which maketh him look upon his recovery as a mercy but on me also lest I should have sorrow upon sorrow 7. So merciful is God that though sometimes he causeth grief unto his dearest servants yet he considereth their weakness and doth not overcharge them with sorrow so he spared the life of Epaphroditus lest Paul should have bad sorrow upon sorrow 8. Courage under sufferings for Christ and rejoycing in God may well consist with moderate sorrow and heavinesse because of crosse dispensations for though Paul hath professed often his great joy under his bonds aâ— chap. 1. v. 4 18. yet he was not free of sorrow lest I should have sorrow upon sorrow which supposeth he had some sorrow already Vers. 28. I sent him therefore the more carefully that when ye see him again ye may rejoyce and that I may be the lesse sorrowful Having given and enlarged one reason for his sending Epaphroditus he addeth other two First That the Philippians having seen their faithful Minister whom they once took for dead might rejoyce Secondly That Paul's own grief might he somwhat eased their Minister being once restored to them of whom they were deprived for his cause Doct. 1. True love and christian friendship protracteth not favours but doth timeously what should and may be done for those unto whom it pretendeth so Paul sendeth him timeously and carefully that is presently after his recovery I sent him therefore the more carefully 2. The weights and griefs of the godly do prove an occasion of rejoycing afterwards their evening of sorrow endeth in a morning of joy So the grief which these Philippians had because of their Pastours sicknesse and apprehended death endeth in joy when they see him in health again that when ye see him again ye may rejoyce 3. It will be somewhat burdensome to an ingenuous spirit whatever otherwayes be his straits that others should suffer prejudice and be at any losse by reason of their kindnesse unto him So it was matter of sorrow unto Paul that those Philippians because of their respect unto him were so long deprived of their own Minister this was the sorrow which he was to be eased of by his return that I may be the lesse sorrowfull 4. It is sufficient for modest submissive and exercised Christians to meet with some mitigation of their sorrow though it be not removed from them wholly So Paul looks on this as satisfactory to him that of the great weight of sorrow and affliction wherewith he was pressed a part was to be removed that I might be the lesse sorrowfull saith he Vers. 29. Receive him therefore in the Lord with all gladness and hold such in reputation From what he hath said of Epaphroditus he exhorteth them to receive him with all joy and to give all due honour and respect unto him and to such Ministers as he was Doct. 1. The carriage or deportment of people towards faithful Ministers should not be as unto private friends but as to publick persons representing Christ as sent from Christ and as Ambassadours in Christ's stead for this is to receive them in the Lord which Paul here commandeth 2. There cannot a richer blessing be bestowed upon a People than that of a faithfull painfull and loving Minister therefore Paul bids them receive him with all gladnesse as if he had been all the friends they had in the world restored unto them from death to life 3. When the Lord doth blesse a People with such a Minister they ought to esteem highly of him as of a precious Jewell and pearl of price as they would not by their ingratitude and loathing contempt provoke the Lord to plague them with his removall Matth. 10. 23. hold such in reputation or esteem of such as precious 4. As it is Satans great design to bring a faithfull painfull Minister to disgrace and contempt Zech. 3. 1. So it is the duty of all who wish the thriving of piety and the Church to be secured from profanity and errour by all means to uphold the credite of that calling together with the lawfull authority and due respect of these who carry themselves faithfully in it so Paul commandeth that such he held in reputation Vers. 30. Because for the work of Christ he was nigh unto death not regarding his life to supply your lack of service toward me He giveth a reason why they ought to receive him gladly because he had in a sort mis-regarded his life and brought himself to the door of death for the work of Christ that is by his watching travell and pains taking to minister unto Paul in his necessities doing his utmost that Paul should want no necessary duty no more thaâ— if all the Philippians had been present attending him at whose direction he did what he did and which they would have done themselves if they had been present Doct. 1. Not only the preaching of the Word but also the performance of the duties of humanity civility and charity unto those who suffer for truth is the work of Christ and that not only because such works are particularly injoyned by Christ Heb. 13. 3. but what is done unto any such is accompted done to him See Matth. 25. 36. 40. So Epaphroditus his attending upon Paul in prison is called the work of Christ. 2. Then may a man have a good conscience under his sicknesse and bodily infirmities yea and death it self when his well-ordered zeal for Christ hath brought them on for Epaphroditus is here commended that for
unrighteous sinners being found out by the onely wise God Matth. 11. 25. The righteousnesse which is of God 7. There is no gain to be had from this righteousnesse by a lost sinner except he lay hold on it by saith therefore it 's called the righteousnesse which is of God by faith 8. The grace of faith doth justifie and make a sinner righteous not as it is our work for so it is a part of our righteousnesse which is by the Law seeing the Law commandeth faith 1 Joh. 3. 23. but as it apprehendeth Jesus Christ and his righteousnesse not having mine own righteousness by the Law but that which is of God by faith saith he Vers. 10. That I may know him and the power of his resurrection and the fellowship of his sufferings being made conformable unto his death A third advantage to be reaped by renouncing confidence in all things without Christ is That hereby he should and in part did experimentally know the worth that is in Christ and find the power of his resurrection raising him from the death of sin to the life of grace as also somwhat of that comfort and joy which is in suffering for him and with him in his mystical body and so should be made conform to Christs death as holding forth a resemblance of it Doct. 1. Besides that knowledge of faith which Believers have of Christ whereby credit is given to the Word because of the authority of him whose Word it is Job 20. 29. there is an experimental knowledge whereby Believers from his effectual working in them do find and tast him to be that which the Word affirmeth of him Psal. 34. 8. It is the knowledge the Apostle here aspireth unto that I may know him and the power of his resurrection 2. The more a man attaineth to see the losse and vanity of all things without and in comparison with Christ and to rely wholly upon Christ He will attain to the more experimental knowledge and lively sense of the worth and power which is in Christ for this is one advantage which he reapeth by counting all things losse for Christ that I may know him to wit experimentally 3. To rely wholly upon the righteousnesse of Christ for justification and nothing at all upon our own conduceth much to the increase of holinesse and in no wayes doth prejudge it Rom. 3. 31. for the fruit of not having his own righteousnesse but Christs is his knowing by experience the vertue of Christs resurrection in raising him from the death of sin to the life of grace and the power of his resurrection 4. The sufferings which Believers do undergo for Christ and for his Church are a partaking with Christ in those his sufferings which he still endureth in his mystical body the Church for so much is taught by those words the fellowship of his sufferings to wit which he endureth in his mystical body the Church see Col. 1. 24. 5. As justified persons are not exempted from sad sufferings such as others of Christs mystical body the Church are exercised with so they enjoy a desirable sweetnesse in them when they meet with them Paul expecteth this else he would not have desired to know the fellowship of his sufferings 6. The experience and tast of this desirable sweetnesse is only felt by him who by denying his own righteousnesse and laying hold upon the imputed righteousnesse of Christ hath made his peace with God for the fruit of Paul's counting all things losse to gain Christ is his knowing by experience that sweetnesse which is in the communion of his sufferings 7. An holy man patiently undergoing a crosse for Christ is an evident resemblance of Christs death who notwithstanding that he was sorely assualted by men Luk. 4. 29. and Devils Matth. 4. 3. Yet remained holy harmlesse undefiled and separate from sinners Isa. 53. 9. preferring his Fathers glory and good of Believers to his own ease and immunity from sufferings Matth. 26. 39. So Paul by partaking of his sufferings should be made conform to his death 8. This may make the most bitter crosse lovely and in a sort desirable unto an unholy man that hereby he is made the more like unto his Lord and Master for this maketh Paul aim at the fellowship of his sufferings even that thereby he was to be made conformable unto his death Vers. 11 If by any means I might attain unto the resurrection of the dead Here is a fourth advantage to be reaped by renouncing confidence in all things but Christ to wit hereby and by exercising himself in holinesse and patient suffering for Christ whereof ver 10. he should though with much difficulty attain unto the glorious resurrection of the Just and have his portion in it for he meaneth here the resurrection proper to Believers only as 1 Thess. 4. 14 c. Doct. 1. The gain of closing with Christ and his righteousnesse reacheth further than to any thing within time it accompanieth a man in death preserveth his dust in the grave until the last day at the which time it shall raise him up and make him partaker of the glorious resurrection of the Just for Paul propoundeth all this unto himself as the fruit of his closing with Christ while he saith I may attain unto the resurrestion of the dead 2. However our closing with Christs righteousnesse by faith giveth a right to and an interest in that blessed resurrection and all the glory which is then to be imparted unto Believers Job 3. 36. Yet there is a way of holinesse and patient enduring of the crosse by which Believers must walk unto it for he propoundeth the knowledge of Christs resurrection and fellowship of his sufferings ver 10. as the way leading to it If by any means c. 3. As there is no small difficulty for any of the lost sons of Adam to attain unto this blessed resurrection so where the reality of it is believed difficulties will but kindle desire and quicken our diligence to be at it for the Apostle If by any means importeth not his doubt of the thing or of his partaking of it only hereby he would set out the great difficulty of attaining unto it together with his ardent desire and unwearied diligence to be at it If by any means saith he Vers. 12. Not as though I had already attained either were already perfect but I follow after if that I may apprehend that for which also I am apprehended of Christ Jesus Having shown the advantage flowing from closing with Christ he holdeth forth more of his own practice and thereby sheweth the duty of a man already ingrafted in Christ which is from the sense of his own short-coming in the knowledge of Christ his imperfection in grace and conformity with Christ to endeavour constant progresse and to aim at no lesse than perfection in all those that being the scope which the Believer is called to aim at when he is first laid hold upon by Christ in
by wicked works yet now hath he reconciled 22. In the body of his flesh through death to present you holy and unblamable and unreprovable in his sight What he spoke of reconciliation in general he applieth to the Collossians in particular hereby to make way for the following exhortation and having shown the miserable state wherein they were by nature as being not only strangers but enemies to God and that because of sin in them He declareth the gracious change wrought in them they being put in a state of friendship with God which Christ had purchased for them by taking on a true body subject to fleshly infirmities though without sin Heb. 4. 15. and by suffering death in it and all this that they might be presented free from all sin and perfect in holinesse before God in the last day Doct. 1. That general Truths may not be without fruit being looked upon as remote from us Ministers would labour prudently to apply them to the particular state and severall cases of hearers so doth Paul here You hath he reconciled 2. As those who are at peace with God were once in as desperate an estate as others so it concerneth them who are delivered from that state and would have the sense of that mercy kept still lively and fresh and not be puffed up with their present good condition despising others to be frequently minding that woful case wherein they were when first free-grace did lay hold upon them so Paul to commend this peace-making mercy in God doth mind them they were sometimes alienated and enemies in their mind 3. The state of man by nature is most miserable as being first estranged from God having no spiritual communion with him Gen. 3. 8 9. 24. nor any right or claim to that happinesse which floweth from the the enjoyment of him Psa. 58. 3. So they were sometimes alienated to wit by Adams fall as the fountain-cause Secondly they are enemies to God as fighting against Gods revealed will Rom. 6. 19. and hating God Rom. 8. 7. though not as creator and preserver of the world yet as he is a just Judge armed with vengeance against those who do wickedly and God is an enemy to them Isa. 63. 10. who though he love his Elect even in their unregenerate state with an everlasting love Eph. 1. 4. yet so long as they are unrenewed and have not fled to Christ by faith he cannot adjudge them to eternal life or look upon them any other way than as men under an actuall obligation to lie under the curse of the Law which is eternal wrath so they are enemies Thirdly As the cause of this enmity betwixt God and man is no wrong done on Gods part Mic. 6. 3. but mans own sin and wrong done by him to God so the great part of man's misery by nature consisteth in this his sin whereby the chiefest part of him even his soul and all the faculties of it to wit his reason Eph. 4. 18. will and affections Gen. 6. 5. all of which are here signified by the mind are wholly corrupted from whence doth flow all his actuall wickednesse and so much of it that every action of his is polluted as proceeding from such a silthy fountain Enemies in your mind by wicked works Doct. 4. As there is nothing in us to bud or buy free-grace with so by-past misery though arrived at the height of enmity against God will not impede Jesus Christ to work a miracle of mercy where he intendeth to be gracious so you who were enemies yet now hath he reconciled 5. The reconciliation of the Elect unto God is not from eternity nor the time of Christs death nor at any time before the sinner doth beleeve in Jesus Christ Election indeed is from eternity Eph. 1. 4. and satisfaction for sin was given to the Father's justice by Christ upon the crosse Joh. 19. 30. but justification is not until the self-condemned sinner assent to the bargain and enter himself heir unto Christ's purchase by faith for he speaks of them as now being reconciled having imbraced the Gospel when before they were enemies 6. The second person of the blessed Trinity in order to our reconciliation with God behoved to be incarnate taking on a true fleshly body not in appearance only and subject to all the common and sinlesse infirmities of flesh reconciled in the body of his flesh 7. It was necessary also in order to our reconciliation for Jesus Christ to suffer death in his body that thus Christ our surety and one of the same nature with us being seized upon we the principal debters might be absolved and set free Joh. 18. 8. yet now hath he reconciled in the body of his flesh through death 8. As reconciliation with God hath holinesse of life following on it so the sanctifying of those who are reconciled is a work undertaken by Christ which he is to carry on from one degree unto another until he compleat it at death and so present the justified person holy unblamable and unreprovable in his sight that is Perfectly sanctified as the multiplying of words to one purpose doth import which is not to be accomplished untill death no nor fully in both soul and body joyned together until the day of his second coming Vers. 23. If ye continue in the faith grounded and setled and be not moved away from the hope of the Gospel which ye have heard and which was preached to every creature which is under Heaven whereof I Paul am made a Minister In the third part of the chapter he exhorts them to persevere in the faith of the former doctrine not questioning the truth thereof nor quitting those hopes of good things to come which was begotten in them by it and that because what he had spoken of their reconciliation did depend upon their perseverance and the doctrine was the same with that which at Christ's command was taught through the world by Apostles and which he himself was called by God to preach among the Gentiles Doct. 1. Though a Minister may speak to a mixed multitude indefinitly sometimes as to regenerate persons 1 Cor. 6. 11. because the better part are so Mal. 3. 16 17. And sometimes as to unregenerate Deut. 29. 4 because the greater part ordinarily are such Matth. 22. 14. yet it is safest for him alwayes to guard what he so speaketh by propounding some marks and qualifications of those to whom the thing spoken doth belong lâ—st people stumble by conceiving their state to be either better or worse than really it is Rev. 3. 17. So Paul having spoken vers 22 indefinitly of them all as being reconciled he doth now restrict his speech only to those who had saving faith and would persevere in it If ye continue in the faith 2. All those who are reconciled to God having fled to Christ by faith shall undoubtedly persevere unto the end as being kept by the power of God through faith unto salvation 1 Pet. 1.
of the cup the great wave of affliction did first beat on him and being thereby broken some small sparks of it only do light upon us I fill up that which is behind or the relicts and hinder parts of the sufferings of Christ. 5. The cup of affliction and sufferings goeth about by course and round as Christ did drink of it first the Apostles only standing by Joh. 18. 8. so their course came next 1 Cor. 4. 9. and thus it hath gone from hand to hand ever since all are not made to drink of it at once that some may still be in a capacity to pity help and sympathize with others 2 Cor. 8. 14. so the word rendred fill up signifieth to do a thing in our own course or turn 6. As the personal sufferings of Christ were for the Churches redemption and to satisfie the Fathers justice for the sins of the Elect Act. 20. v. 28. which he did compleatly Joh. 19. 30. So the sufferings of the Saints are also for the Churches good though not for her redemption or expiation of sin neither in its guilt nor punishment 1 Joh. 1. 7. yet to edifie the Church by their example Jam. 5. 10. to comfort her under sufferings 2 Cor. 1. 6. and to confirm that Truth for which they do suffer Phil. 2. 17. In which respects Paul affirmeth his afflictions were for Christs bodies sake which is the Church Vers. 25. Whereof I am made a Minister according to the dispensation of God which is given to me for you to fulfill the Word of God He confirmeth his Apostleship yet further from his calling to that Office and withall giveth a reason of his suffering cheerfully for the Churches good he was called to be a Minister unto the Church chiefly among the Gentiles of whom these Colossians were a part and that by the appointment of God that he might open up and preach the word of the Gospel fully or that God by his Ministery might fulfill that word of Prophecy and Promise of calling the Gentiles in the dayes of the Gospel Zech. 2. 11. for to fulfill the word of God may be taken either of these wayes Doct. 1. The greater honour or the more eminent office a man doth enjoy in the Church he standeth under stricter obligation to undergo affliction for the Churches good and may expect to meet with the more of a suffering lot for this engageth Paul to rejoyce in his afflictions for the Church of which Church saith he I am made a Minister 2. Ministers are but Gods Stewards and Servants under him who being the great Master of that Family which is his House and Church 1 Tim. 3. 15. will have all things ordered in it especially the number of Office-bearers their calling to and their carriage in their Office Eph. 4. 11. 1 Tim. 3. 1 c. according to his own will and prescript so Paul was made a Minister according to the dispensation of God the word dispensation signifies the ordering of things belonging to a Family by him who is Master of it 3. Though the Apostles were not tied by vertue of their Office unto any certain nation or place their charge being the broad world Matth. 28. 19. yet because every one could not actually and with advantage to the Church discharge their Office towards all therefore either by divine appointment or mutual agreement they did divide their Charge among them Gal. 2. 7. yet so as every one might exercise their Apostolick Authority in every place as occasion offered even without a particular Call from the Church Act. 10. 34. which ordinary Pastors cannot do without the bounds of their own Charge 1 Cor. 14. 48. In this respect Paul was to exercise his Apostleship among the Gentiles which is given to me for you saith he 4. The Ministers of Jesus Christ must preach the Word of God and his full Word keeping up nothing of the Word Act. 20. 27. and imploy the uttermost of their parts time and pains in so doing 1 Tim. 4. 15. for this is to fulfill the word of God according to the first sense given in the Exposition 5. What ever word of promise is given to the Church though it be never so unlikely it must and shall be fulfilled in Gods time for Paul is made a Minister to fulfill the word that is the word of promise for calling of the Gentiles according to the latter sense Vers. 26. Even the mysterie which hath been hid from ages and from generations but now is made manifest to his saints He confirmeth the truth preached by Epaphras further from the worth which is in it self by shewing it is an ancient doctrine â—id from the former ages of the Church but now made manifest in the fulnesse of time to his holy Apostles immediatly and by them to all other saints Eph. 3. 5. Doct. 1. The Gospel or doctrine of Christian Religion concerning Christ his Incarnation Natures Person Offices Death Resurrection and Salvation thereby acquired unto lost sinners 1 Tim. 3. 16. is an ancient doctrine as having been before ages and generations though not revealed which hath been hid from ages 2. This doctrine is a mysterie a thing in it self dark and secret so that Nature's light would never have found it out except it had been made manifest yea and is scarcely capable of it when it is revealed and more particularly the counsell of God in calling of the Gentiles to the fellowship of the Gospel without tying them to circumcision and the other duties of the ceremoniall Law was wholly hid from the Gentiles themselves and from the greatest part of the Jews who dreamed of no such thing yea the Prophets themselves did know but little of it for this is a part of the mysterie whereof he speaketh chiefly here even the mysterie which hath been hid from ages See Eph. 3. 3. 5 6. 3. Divine mercies are upon the growing hand Christ and free grace in its full extent was but dark under the old dispensation as being covered with a vail of many ceremonies 2 Cor. 3. 13. but now the vail is removed Christ and free grace are clearly preached and shine forth in their native beauty and lustre but now is made manifest 4. Though the Gospel be now made manifest yet they are onely saints and truly gracious who attain unto the full through and saving knowledge of it 2 Cor. 4. 3 4. wicked men have some insight in it but they know it not so as to prize it 1 Cor. 1. 18. so as to believe it and venture their Heaven and happinesse upon it Joh. 5. 40. nor yet so as to walk like it Matth. 7. 22 23. Thus it is a mysterie made manifest unto the saints Vers. 27 To whom God would make known what is the riches of the glory of this mysterie among the Gentiles which is Christ in you the hope of glory He sheweth that the cause of this manifestation was God's will and pleasure and withall commendeth and explaineth
the Writ and the Debtors subscription answerable to which there is in this hand-writing First the obligation it self to wit the Covenant of works and condemning power of the Law Gal. 3. 10. Secondly our assent and subscription to this obligation which is the sentence of every man's conscience against himself whether of Jew or Gentile whereby he assents to the equity of that curse which the Law pronounceth Rom. 2. 15. But particularly and over and above to the Jews this subscription was the practice of the Ceremoniall Law which being separated from Christ and looked upon as service acceptable to God in it self as it was gone about by many of the Jews before Christ came and so urged by the false Apostles upon the Gentiles the practice I say of the Ceremoniall Law so considered was nothing else but a publick testification of their own guilt for example by killing a beast was testified that they deserved to die themselves and seeing the dispute is in this place against the Ceremoniall Law this hand-writing in ordinances is to be taken mainly in this sense although we are not to exclude the former now the argument concludeth strongly that seeing the debt is payed the obligation cancelled it were madnesse and impietie to renew it again as those did who practized the Legall ceremonies Doct. 1. There is an obligation above the head of every man through vertue of the curse of the Law binding him over to under-ly eternal wrath for sin assented unto and as it were subscribed by the voice of every man's conscience and by the practice of the Ceremoniall Law unto the Jews for this is the hand-writing of ordinances here spoken of 2. This obligation must be cancelled and so the condemning power of the Law abrogate before sin be pardoned and our right to Heaven obtained for with respect to the impeding of those it is said to have been against us and contrary unto us 3. None but Christ could destroy this hand-writing because none other was able to satisfie the sum contained in it Heb. 10. 9. for he speaks of Christ while he saith blotting out the hand-writing in ordinances 4. It stood Christ no lesse than his life to get this bond destroyed for he behooved to pay the sum before the condemning power of the Law could cease Joh. 3. 16. and to produce the substance before those Legall shadows could evanish Heb. 9. 12. both which required his death so he is said to nail it to his crosse 5. It is a matter of no small difficulty to get the conscience of wakened sinners quieted and their hearts perswaded that their obligation to wrath because of sin is removed therefore the Spirit of God useth so many expressions to assure their heart in this matter the hand-writing is blotted out as it were crosse-strokes are drawn through it but left the heart suspect it may be yet legible therefore he addeth it is removed and taken out of the way but left haply it should be again found and produced he addeth yet it is torn destroyed and nailed to the crosse and so made fully uselesse ever to witnesse any thing against the Believer 6. Though Christ did compleat this sum contained within this hand-writing while he was hanging on the crosse so as the Father's justice had no more to seek of Christ the Cautioner Joh. 19. 30. in which sense he did even then meritoriously destroy this hand-writing yet the obligation standeth still in force against the sinner till he enter himself Heir by faith unto Christ's obedience and death for this was the order agreed upon betwixt the Father and the Son according to which the fruits of his death were to be applyed to wit by faith Joh. 3. 16. So it is clear from Verse 13. those Colossians were dead in their sins before their renovation which was long after Christ's death Vers. 15. And having spoiled principalities and powers he made a shew of them openly triumphing over them in it He in largeth the present argument thus that Christ by destroying that hand-writing hath spoiled disgraced and triumphed over all our spirituall enemies especially Satan the great Generall and his whole Army of sins temptations death and hell which fighteth under his banner and this even by his sufferings wherein he alludeth to the ancient custome of Conquerors who did dis-arm then captives having joyned them by two or moe in chains made them march before to their publick shame and disgrace they themselves coming after in their triumphing chariot so did Christ having spoiled principalities and powers made a shew of them c. Doct. 1. The power of Devils is very great as being spirituall substances strong and mighty Angels Jude v. 6. having the world and sin under them as their subjects Eph. 2. 2. Thus from their power they are called principalities and powers 2. This great power of theirs is wholly imployed to oppose the work of man's salvation for they are spoken of here as opposits 3. Satans power over souls doth flow from the sentence of condemnation pronounced by the Law against sinners and consists in that dominion which sin hath obtained over them for upon the blotting out of that handwriting he was spoiled of his power as appeareth from the connexion 4. Jesus Christ having satisfied the Fathers justice and thereby not only enervated the Law 's condemnatory sentence v. 14. but also obtained from the Father That sin should no more have dominion over the redeemed ones Rom. 6. 14. he hath spoiled the Devil of that great power which once he had so that though he can and doth tempt Believers yet he cannot overcome them though he hold them in exercise he cannot mar their salvation 1 Cor. 10. 13. he may bruise their heel but cannot break their head Thus with Christ's blotting out the hand-writing is conjoyned his having spoiled Principalities and Powers 5. Christ doth bring about his most gracious works in a way which seemeth most unlikely to carnall sense so that no eye but that of faith can take him up what other eye could take up Christ as doing all this upon the crosse when the Jews and Roman souldiers were spoiling him and parting his garments that he even then and by being spoiled was spoiling principalities and powers when they were putting him to shame and disgrace that he even then was making a shew of Satan openly and was rubbing disgrace upon him overcoming him with his own armour and when they were triumphing and insulting over him that even then he was triumphing over all the Devils in hell as having by his death given the dead blow to their power and kingdom and so overcame them by suffering himself to be overcome by them triumphing over them in it to wit in his crosse 6. How dear soever the work of our salvation did stand to Christ it was matter of no small joy unto him to have it throughed and those who were enemies to it destroyed for while he is bleeding and racked
glory so the saving graces of God's Spirit are things above as coming from above James 3. 17. and elevating the heart of him who hath them above things earthly to entertain communion with God here that he may live above with God for ever Phil. 3. 20 21. Thus they are said to be above seek the things which are above 4. Heaven and saving graces which lead to it are to be sought and diligently sought seek the things which are above The word signifieth a diligent search and is applyed to those who are vehemently desirous to have that which they seek 1. Pet. 5. -8. Mark 12. 12. 5. That Heaven and things heavenly may be thus sought diligently we must know somewhat of the worth which is in them and from knowledge put a price upon them Set your affection on things above The word rendered affection here in the Originall comprehendeth the operations of the understanding will and affections So it is to know them from knowledge to affect them and so to seek them 6. Things earthly and things heavenly are in two contrary ballances so that the more of the heart is given to the one the other getteth the lesse for he opposeth those two Set your affection on things above not on things on earth 7. Though we may use the world and things worldly yea and seek them moderatly that so we may have the use of them 1 Tim. 5. 8. yet they are to be sought in subordination and not in opposition to things heavenly They must not be sought as our last end and furthest shot Psal. 49. 11. not by unlawfull means Eph. 4. 28. or with neglect of God's worship Matth. 6. 33. not so but to reverence and submit to God when he crosseth and disappointeth us in them Job 1. 21. for in this sense he commands Set your affection on things above not on things on earth 8. Not onely are reall Believers risen with Christ First judicially Christ's resurrection as all his other actions wherein he sustained our person being imputed to us so as to obtain what was purchased by them See chap. 2. v. 20. doct 1. And secondly in their own persons all Believers being really and personally quickened and raised from the death of sin to newnesse of life by vertue of Christ's resurrection Rom. 6. 4. as that whereby he evidenced his purchasing of holiness for them by his death which he doth afterward bestow upon them But besides all the Members of the visible Church are in some sense risen with him in so far as they are actually tyed by their professing and interest in him 1 Joh. 2. 6. and by the Covenant sealed in their Baptism Rom. 6. 2 3. to make use of the vertue purchased by his resurrection for raising of them up from the death of sin to the life of grace for he supponeth they are risen with Christ If ye be therefore risen with Christ. 9. From this it followeth that all within the visible Church whether regenerate or unregenerate are to make use of this consideration of their being raised with Christ as a strong argument to make them seek after Heaven and endeavor holinesse of life the latter sort being ingaged to make use of the power of his resurrection for this end having Heaven and holinesse purchased for them if they will but by faith slee unto him the former sort having an actual right unto those things already as being judicially risen with him and the begun life of holinesse bestowed upon them by vertue of his resurrection and more of that vertue for compleating of what remaineth in readinesse to be communicated unto them if they will but imploy it by faith for from this ground he inforceth holinesse If ye be therefore risen with Christ seek those things c. 10. Jesus Christ in his Humane Nature is now in Heaven and not upon earth else the Apostle's argument would not hold to seek things which are above because he is there 11. The love which Christians do bear unto Christ ought to be such that the very place where he is ought to be lovely for his sake their affections being wholly set upon it and upon those things which are in it and slow from it or tend towards it for so he reasoneth Set your affection on things above where Christ is I 2. The great glory which Christ our Head injoyeth in Heaven together with the power and authority put upon him for the Churches good especially for bestowing of grace and glory Acts 5. 3 is a strong incouragement to make the Members of the Church and chiefly reall Believers set about the study of holinesse for this glory and power of his is signified by his sitting at the right hand of God Eph. 1. 20 21 22 23. and from this he reasoneth that they should seek those things which are above whereby he compriseth all those duties wherein holinesse consists even from this that Christ is sitting there at the right hand of God Vers. 3. For ye are dead and your life is hid with Christ in God 4. When Christ who is our life shall appear then shall ye also appear with him in glory He giveth further reasons to inforce the exhortation First they were spiritually dead to sin and by consequence to those earthly things so as not to place their happiness in them or to be sinfully eager in seeking after them 2. Though their spirituall life whereof they were partakers by their rising with Christ was for the time hid under crosses and infirmities yet it was surely kept for them by God in Christ v. 3. and should hereafter gloriously appear in Christ's second coming v. 4. Doct. 1. Reall Believers are spiritually dead not in sin Eph. 2. 1. but to sin Rom. 6. 11. the dominion and reign of sin being shaken off Rom. 6. 14. and its strength much weakened by the power of grace Gal. 5. 17. though not totally subdued Rom. 7. 18. and Christ having undertaken to subdue it wholly in them Eph. 5. 27. And all the members of the Church though not as yet real Believers have ingaged themselves to imploy the strength of Jesus Christ for the subduing of sin whence in some sense to wit judicially by obligation they may also be said to be dead for the Apostle supponeth of all of them every one in his own way that they were thus dead for ye are dead saith he 2. The consideration of this that we are thus dead to sin is a strong argument for the not-inslaving of our affections to things earthly for that would argue sin to be yet reigning and were an adding of fuell to sin for keeping of it alive after we have under-taken to be its death It 's used as an argument here to that purpose for ye are dead 3. The spirituall life of grace here and of glory hereafter is a life desirable and onely worthy of the name of life our naturall life being but short uncertain and common to us with devils
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