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
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
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.
in every prayer of mine for you all making request with joy The Apostl's scope being to excite those Philippians unto constancy and further progresse in faith and piety doth for this end wisely make known the good esteem which he had of them in so far that whensoever they came to his remembrance which was very frequently and especially in prayer he was constrained not only to pray but to blesse the Lord for them Doct. 1. It should be the frequent subject of a Ministers thoughts to observe how the work of God doth thrive among his Flock So was it with Paul for saying upon every remembrance of you it is certain he had many remembrances of them 2. When a faithful Minister seeth the people of his charge thriving by Gods blessing upon his labours amongst them it must needs be to him the matter of much joy and thanksgiving how sad soever his case be otherwise So the Philippians profiting maketh Paul though a prisoner glad making request with joy 3. Then is our joy for things comfortable and pleasant unto us rightly expressed when it runs out in praises and thanksgiving unto God for so doth Paul expresse his joy I thank my God 4. Then will a man the more chearfully blesse the Lord for favours bestowed upon others when he looketh upon God as reconciled to himself for hereby Paul is helped not a little to give thanks when he looketh upon God as his God I thank my God 5. As a Minister should rejoyce for spiritual favours already bestowed upon his Flock So also he should pray for what is inlacking for Paul doth both making request with joy Vers. 5. For your fellowship in the Gospel from the first day until now He giveth reasons for his joy on their behalf whereof the first is Their embracing the Gospel whereby they were brought unto fellowship with Christ and his Church and that so readily after the first preaching thereof amongst them together with their constancy therein unto that very time Doct. 1. There is a real fellowship and communion which those who embrace the Gospel have one with another 1 Joh. 1. 7. and all of them with Christ 1 Joh. 1. 3. which consisteth in those nigh relations and the exercise of mutual duties founded upon these relations under which one of them standeth toward another 1 Cor. 12. 25. and all of them towards Christ and Christ towards them Revel 3. 20. Hence he calleth their embracing of the Gospel their fellowship in the Gospel 2. That a people or person doth readily assent to the call of the Gospel and remaineth constant in the profession of and obedience unto it is matter of thanksgiving and praise unto God for this was Paul's joy for those Philippians even their fellowship in the Gospel from the first day until now 3. It is not fit that any man especially a Minister should boast much of the reality of grace in any upon a profession newly taken up until after a times trial it be seen how the person holdeth up in his profession by walking equally in the latitude of duties and constantly in variety of cases and conditions lest haply he be afterwards ashamed of his confidence Therefore Paul doth not boast much of those Philippians untill he take some proof of them from the first day until now Vers. 6. Being confident of this very thing that he which hath begun a good work in you will perform it until the day of Jesus Christ. A second reason of his joy was The confidence which he had of their perseverance in grace unto the end and of their being carried on by the same power which did begin the work of grace in them This he speaketh unto the whole Church not as if every one in it to his certain knowledge in the judgment of infallible verity had been truly gracious But because in the judgment of charity which supposeth the best where it hath any probable appearance and no evidence to think otherwaies he found it equitable to think so of all especially being perswaded that there were many such among them in whom only this and the like expressions were verified which were spoken generally unto all See 1 Cor. 6. 11. compared with Chap. 11. 21. Doct. 1. They who have received grace shall never totally lose it but undoubtedly persevere therein to the end for Paul is confident of this very thing to wit Of their perseverance 2. The certainty of the Saints perseverance is not grounded upon the stability of their resolutions Psulm 73. 2. nor yet upon the stability of gracious habits in themselves Rev. 3. 2. But upon the power of God which is engaged for their preservation against all opposition for the ground of his confidence is that God is engaged for the thing He who hath begun a good work in you will perform it 3. The work of grace is not perfected at the first but hath its own beginings progresse and accomplishment at death He that hath begun will perform it until the day of Christ. 4. The whole progresse of this work from the first step unto the last is all from God and from no power of our own free-will He who hath begun will perform 5. Albeit grace in Believers will be perfected at the time of their death Heb. 12. 23. when their soul shall be presented before Christ their Judge and carried up to be with him yet the compleat consummation of their blessed estate in soul and body is reserved till Christs second coming wherein he shall raise up their bodies in an incorruptible estate unite them to their souls and carry up the whole man with him to put on the capestone on that work of grace begun here for this cause saith he He will perform it until the day of Jesus Christ not only of their particular judgment but specially of his second coming Vers. 7. Even as it is meet for me to think this of you all because I have you in my heart in as much as both in my bonds and in the defence and confirmation of the Gospel ye all are partakers of my grace A third reason of his blessing God for them cleari 〈…〉 and confirming the former is He conceived himself bound to judge of them all as truly gracious and such as should persevere unto the end by reason of his hearty affection towards them which together with his judgement of them flowing from it was grounded upon the evident signs of grace in them the same grace for kind which he himself had in so far as they had in a special mannerowned him and in their own sphear joyned with him both in his sufferings actings for the defence and confirmation of the Gospel Doct. 1. Where sincere love is among Christians there will be a communion of prayers praises and of good hopes for from this that he had them in his heart he inferreth it was meet or just for him to do all the foresaid duties for them 2. That which
over-shadow me yet Christ is preached and I rejoyce 3. The man whose heart is inflamed with love to Christ's honour and the salvation of lost sinners so as not to value his own particular hazard being put in the ballance with those may expect to find much joy and comfort under his saddest sufferings for Paul being thus disposed rejoyceth though in bonds I therein do rejoyce Vers. 18. yea and will rejoyce 19. For I know that this shall turn to my salvation through your prayer and the supply of the Spirit of Jesus Christ. That he may yet further prevent their stumbling at his sufferings he sheweth That as the Gospel had gained much thereby already it should gain yet more and that his joy in that respect should not be taken from him and that because he knew partly from Scripture and partly also as it appeareth from special revelation that this to wit all the machinations of his adversaries against him should be so ordered of God as that by the renewed supply of furniture from the Spirit of Christ obtained by their prayers his salvation should be advanced by them where by salvation we understand not only his eternal well-being but his constancy also in avowing Truth and the preservation of his temporal life for the time as he cleareth afterwards the contrary of both which was aimed at by his envious brethren their design being as it seemeth either to drive him through his own fear unto apostasie from Christ or otherwise to incite Nero to put him to death Doct. 1. A suffering Christian especially a Preacher may attain not only to present sweetnesse and joy under a bitter crosse but also to a sweet strong perswasion of the continuance of that joy in the time to come for Paul not only rejoyceth in the mean time but also confidently resolveth I will rejoyce 2. The joy of a Christian under a crosse is grounded not only upon good presently enjoyed and felt but also upon that which by faith is apprehended as yet to come so Paul rejoyceth and promiseth to rejoyce because he knew by faith that this should turn to his salvation 3. So powerfull and wise is God in working that out of the eater he can bring meat by ordering our sad afflictions so that our salvation both temporal and eternal shall be advanced thereby thus was it with Paul I know that this shall turn to my salvation 4. That Christians are kept constant under sad sufferings and made to advance in the way towards salvation thereby proceedeth neither from the nature of the crosse nor yet meerly from the power of inherent grace but chiefly from the actual influence and renewed supply of furniture from the Spirit of Christ for that this did turn to his salvation was through the supply of the Spirit of Jesus Christ. 5. Prayer conscientiously gone about is an excellent mean for drawing from God through Christ the choicest of his mercies not only to our selves but also to others for whom we pray So through the prayer of those Philippians supply from Christ was to be communicated to Paul 6. They who pray best and most spiritually are not most taken up with the conceit of their own prayers for Paul imputeth his receipts more to their prayers than to his own though none will question but he prayed as much and as well as any of them through your prayers saith he Vers. 20. According to my earnest expectation and my hope that in nothing I shall he ashamed but that with all boldnesse as alwayes so now also Christ shall be magnified in my body whether it be by life or by death Paul's envious adversaries aimed at two things either to drive him to apostacie or to incite Nero to take his life and in the preceding Verse it is showen that Paul knew they should be disappointed in both these Now he explaineth his knowledg and perswasion of their disappointment in the first and sheweth the ground of that perswasion His perswasion had two parts the Negative part is No terrour of flesh should ever make him deny the truth as a man ashamed of it The Positive is That he should continue in the stout avowing of truth and magnifying of Christ whether he died or lived The grounds of this his perswasion were hope in Gods Word his earnest expectation flowing from his hope and by-past experience Doct. 1. To turn our back upon truth for eschewing of suffering saith as much as that we are ashamed of Christ and his truth and there fore they who do so may expect that Christ will be ashamed of them See Luke 9. ver 26. hence in place of saying he will not deny truth in any thing he saith in nothing I will be ashamed 2. Christians in the case of tryall especially would be very strict and precise so as not to recede from the least point of truth or dutie Thus the Apostle resolveth I will be ashamed in nothing 3. The first step towards defection is a declining of and relenting in the professing and bold avowing of truth when God calleth us to it and to avow truth boldly as occasion offereth is a soveraigne mean to keep us from being ashamed of it For Paul opposeth those two his being ashamed of truth and his bold avowing of it the latter as preventive of the former in nothing I will be ashamed but that with all boldnesse 4. The avowing of truth boldly under persecution tendeth much to the magnifying of Christ his truth for which we suffer and his strength which beareth us up under sufferings being thereby much commended Hence he calleth his boldnesse for truth under his bodily sufferings a magnifying of Christ so now also Christ shall be magnified in my body 5. A Christian is not to hesitate much in the matter of his death or life if so he may get Christ magnified by either of them for Paul standeth not much if so Christ be magnified whether it be by death or life 6. The hope of a Christian having a word of promise for its ground Psal. 130. ver 5. shall never be disappointed for Paul concludeth all this should turn to his salvation and that he should be carried through under sufferings because there being a generall word of Promise for it Rom. 8. ver 28. he hoped in that word according to my hope saith he 7. Then is our hope of the right stamp and truly Christian when being founded upon the Word it exciteth the heart earnestly and by all lawfull means to puâ—sue after the thing hoped for so the Apostl's hope is joyned with earnest expectation the word signifieth the expectation of a thing with head and neck stretched out as pressing to be at it 8. The frequent experience of Gods being nigh unto us and honouring of himself by us in former tryals is a ground for hope to rest upon that he will not leave us in the present strait so Paul gathereth present confidence from former experience that as alwayes so
be disposed of in relation to his present imprisonment and bonds ver 23. and withall giveth them hopes that he himself being set at liberty should give them a visit shortly ver 24. Doct. 1. Those who have power of sending forth Ministers to Flocks should send such as other things being equall are most willing to spend and be spent for the Peoples good and are best known unto and approved of by the Flock for their modesty diligence zeal to the gaining of souls and for their other parts for Paul having shewen Timothie to be such concludeth him therefore will I send 2. A Minister may then postpone the publick good and comfort of the Church to his own particular when his particular comfort may carry alongs with it a sufficient future recompence of larger comfort to the Church for her present losse and delay so Paul keepeth back Timothie for a time to attend himself expecting that probably he should be liberate himself shortly that by the certain knowledge of his being set at liberty they might be the more comforted so soon as I shall see how it will go with me 3. The running upon hazard and drawing on of a crosse by our former zeal for Christ and diligence in his work should not make us repent of what we have done nor yet draw back from doing the like when ever any new opportunity is offered so Paul resolveth to go from the prison to his work again I my self shall come shortly 4. Whatever may be said from Chap. 1. v. 25. concerning Paul's perswasion grounded upon speciall revelation of his delivery from prison yet it appeareth nothing was revealed to him of the time when his delivery should be and therefore in this place when he would limit it to a short time he speaketh not with so full perswasion I trust in the Lord to see you shortly saith he Vers. 25 Yet I supposed it necessary to send to you Epaphroditus my brother and companion in labour and fellow-souldier but your messenger and he that ministred to my wants The Apostle in the mean time sendeth back their own Pastour Epaphroditus who had been sent to Paul with some supply and to minister unto him in the prison And lest the Philippians should have thought that either he had deserted Paul or that Paul had not thought him worth the keeping he sheweth that he had expressely sent him back and commendeth him as a worthy man from five honourable epithets Doct. 1. There is a relation of fraternitie among Christians as all being born over again through the vertue of the same spirit Eph. 4. 4. within the bosom of one common mother the Church Gal. 4. 26. having all interest in God as their Father Rom. 8. 15. and in Jesus Christ who is the first-born among many brethren Rom. 8. 29. for Paul calleth Epaphroditus a brother as he was a Christian. 2. As the Ministerial imployment is a painfull laborious work so these who are imployed in it should be fellow-labourers working to the hands each of other for in respect of the Ministeriall calling common to both he calleth him his companion in labour or co-worker 3. Though every Christian will have a battel Eph. 6. 12. yet faithful Ministers who are as Standard-bearers or Centinels Ezek. 3. 17. and march in the front before the Lord's People 1 Tim. 4. 12. have a peculiar battell of their own for truth and pietie against profanity and errour with respect to which battell he calleth him fellow-souldier 4. To be imployed by the Church and sent upon her affairs if it were but for conveying of their charity unto those for whom it is appointed is an honourable imployment even to an Apostle's companion for Paul commendeth him from this that he was the Churches messenger to wit for carrying of their charity to Paul Chap. 4. 18. 5. To be in any measure useful for and serviceable unto an honest sufferer for Christ is matter of no small commendation for Epaphroditus is commended from this that he ministred unto Paul in his wants Vers. 26. For he longed after you all and was full of heaviness because that ye had heard that he had been sick The reasons why Paul thought it necessary to send Epaphroditus unto them are subjoyned in this and the two following verses whereof the first is taken from Epaphroditus his great desire to be at his Charge together with his great grief and heavinesse for them as knowing they would be exceedingly weighted for him having heard that he was sick Dost 1. A faithful Minister's affection unto and longing after his absent Flock will go beyond his desire after family friends and other relations for his longing after them all his whole Flock and not his natural friends only was that which necessitated Paul to send him home he longed after you all 2. The affection of a Minister unto his Flock and to their advancing in the way of grace ought to be such that even when through necessity of sicknesse or of other lawful employments he is withdrawn from them he may yet still long to be among them so Epaphroditus though detained by sickness and his necessary attendance upon Paul yet longed after them all 3. There ought to be that love and sympathy betwixt Minister and People as to make each of them grieve for the affliction and grief of another so the Philippians hearing their Minister was sick are weighted with it and he knowing they would be grieved for him becometh full of heavinesse for them he was full of heaviness because ye had heard he was sick 4. Grief or heavinesse of mind because of the hand of God upon our selves or others is not inconsistent with christian patience and submission to providence Patience moderateth those passions but doth not destroy them so Epaphroditus is commended from this that he was full of heaviness because of their grief Vers. 27. For indeed he was sick nigh unto death but God had mercy on him and not on him only but on me also lest I should have sorrow upon sorrow He sheweth the report of Epaphroditus his deadly disease was true and commendeth the especial mercy of God both to Epaphroditus and himself whereby the one was restored to health and the other thereby delivered from further occasion of great grief Doct. 1. The Lord doth sometimes suffer his preclous servants to fall in dangerous diseases not exempting his most faithful Ministers who by reason of their labours in the work of the Lord and the many discouragements whereby their spirits are assaulted in it Isa. 49. 4. are as much liable to diseases and infirmities of body as any other for indeed he was sick 2. The Lord doth sometimes suffer his servants to fall into desperate dangers for which there is no humane remedy that his mercy may be the more seen in their delivery so he was sick near unto death his disease was deadly and incurable by humane art hence his restoration to health is looked on as
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
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
spirituall life and motion Joh. 15. 4. for which causes Christ and onely Christ is the Head of the Church 2. Jesus Christ is the first beginning root and fountain-cause of the Church as being that second Adam from whom all that new spirituall birth doth flow 1 Cor. 15. 45. and whose vertue purchased and applyed by him reneweth the heart and maketh the graces of the Spirit bud up in it Cant. 4. 16. so in relation to the Church he is called the active beginning or first principle and author thereof who is the beginning 3. As Jesus Christ was once among the dead so he arose by his own power from death to immortality and life whereby he hath so vanquished death that it must render up all his followers 1 Cor. 15. 54. each of whom shall rise again from death by that same vertue whereby Christ did raise up himself for in this respect he is the first-begotten from the dead 1 Cor. 15. 20. He maketh them partake of his Resurrection as the first-born did give the rest a share of his Fathers goods whereof he was Heir 4. There is nothing of Christ no not his very cross and death whereby his dignity and worth is not made famous he having by death destroyed him who had the power of death Heb. 2. 14 and thereby made death it self a passage unto life for he is the firstborn from the dead that in all things even death it self not being excepted he might have the pre-eminence 5. A holy soul zealous for the glory of Christ will make this his study to gather matter for extolling Christ even from these things which would seem to obscure his honour most thus Paul is not content to have him advanced in his works of Creation and Providence and in his Headship over his Church except he shew that even his death did bring honour to him in relation to which he saith that in all things he might have the pre-eminence Vers. 19. For it pleased the Father that in him should all fulnesse dwell 20. And having made peace through the bloud of his crosse by him to reconcile all things unto himself by him I say whether they be things in earth or things in heaven The Apostle giveth a reason why the Redeemer Christ was to be such a Person as is before described taken from the Father's will and pleasure that he should be one filled with all fulnesse both of the Godhead dwelling in him chap. 2. 9. and of the graces of the Spirit without measure Joh. 3 34. that so he might be throughly furnished to discharge that great work of Mediation in reconciling the universality of the Elect. whether already glorified or yet upon earth to a provoked God having removed the enmity which was betwixt God and them by the merite of his sufferings Doct. 1. The restoring of broken man to friendship with God and all things tending to it especially that Jesus Christ the second Person of the Trinity should under-go the work of Mediation for that end was a thing well-pleasing unto and appointed by the Father upon which is grounded the Father's acceptation of what he did for us as if we had done it our selves which otherwayes he might have rejected It pleased the Father It 's an emphaticall word in the Originall implying no lesse than an unexpressible affection to and liking of a thing 2. That any be the Churches Head it is necessary that he be full of God and of all created graces even both God and Man and therefore it is no lesse than blasphemie for sinfull man Pope or any other to assume this Title unto himself for giving a reason of this among other things why Christ is the Churches Head he saith for it pleased the Father that in him all fulnesse should dwell importing that none destitute of this fulnesse is fit to be the Head of the Church 3. God calleth none to any Office but such as he fitteth for it for being to imploy Christ for reconciling all things to himself it pleased the Father that in him all fulness should dwell 4. Christ the Mediatour is indued with all fulnesse of the Godhead and created graces In him did all fulnesse dwell 5. No lesse furniture nor this fulnesse was required for the through discharging of the Mediatory-Office and making up of friendship betwixt a provoked God and rebellious Man for in order to that in him all fulnesse did dwell 6. Man now fallen was once in a state of friendship with God for reconciliation is the making up of old friendship and by him to reconcile 7. All mankinde did fall from the state of favour and friendship with God through Adam's transgression Rom. 5. 12. for reconciliation supponeth breaking off of friendship and by him to reconcile 8. As friendship with God may be again recovered so the first motion of it cometh from God who received the wrong and not from us who gave it It pleased the Father by him to reconcile 9. Nothing ingaged God to make or prosecute such a motion but his goodwill and pleasure no need he stood of our friendship nor any losse which could come to him by our enmity and hatred Joh 22. 2 3 4. It pleased the Father to reconâ—ile all things unto himself 10. Though Christ and grace be intended for and accordingly doth light onely upon few Matth. 7. 14. yet the Gospel and Promise by which Christ and free grace is revealed and offered is drawn up in the most comprehensive expressions and this that none may hereby be excluded from laying hold on Christ and free grace but such as do exclude themselves Hos. 13. 9. To reconcile all things whether things in heaven or things in earth by which broad expressions is meant onely the Elect for there is an universality and world even of those 2 Cor. 5. 19. and not all the Creatures not Devils or Reprobates Joh. 17. 9. Yea to speak properly nor yet the Elect Angels who having never sinned was never reconciled though improperly they may be said to be so in so far as through Christ they were confirmed in grace being put beyond all reach and possibility of sinning 11. As the making up of friendship betwixt God and fallen Man could not be without a Mediatour so none in Heaven or Earth could be in all things fitted to mediate in this matter but Jesus Christ God and man by him to reconcile 12. The making up of this friendship did stand the Mediator no lesse than his blood he did bear the chastisement of our peace and laid down his life by a most shameful painfull and cursed death that so the justice of God being compleatly satisfied for our wrong we might injoy Gods peace and favour with life for he showeth the way how he reconciled all having made peace which is all one with reconciliation through the blood of the crosse that is his blood shed upon the crosse Vers. 21. And you that were sometime alienated and enemies in your mind