with pain upon the crosse he is yet rejoycing and triumphing and that because this work was thriving he triumphed over them in it the crosse was as a chariot of triumph to him Vers. 16. Let no man therefore judge you in meat or in drink or in respect of an holy day or of the new moon or of the sabbath dayes He draweth a conclusion from the former arguments That seeing the Ceremoniall Law was now abolished therefore none should take upon them to judge or condemn others for the not observing any of these Ceremonies or if any would be so presumptuous the people of God should not regard their injunctions or censures and of those ceremoniall observances he giveth two instances the one relating to that difference to be kept among Meats according to Numb 6. 3. the other relating to that difference observed in Dayes Dayes observed among the Jews were chiefly of three sorts First anniversary that returned every year here designed by the generall name of an holy day Secondly Lunary or monethly which returned every moneth as the first day of every new moon Thirdly weekly which returned every week and on the seventh day of the week all which are now abrogated even the Jewish seventh day Sabbath and the Lord's day or the Christian first-dayes Sabbath substitute in its place 1 Cor. 16. 2. Doct. 1. What ever Christ hath purchased by his death ought to be stood to and made use of for upon the abolition of the ceremoniall Law by Christ's death he inferreth Let no man therefore judge you 2. Christ the Lord hath given no such power unto any to make that a part of worship binding the conscience which he hath not commanded Let no man judge you It relateth to the false Apostles that they should not injoyn 3. When men presume to prescribe laws binding mens conscience we are not to obey what they injoyn or regard much what they judge of or inflict upon us for disobedience let no man judge you It relateth also to the people that they should not obey such injunctions 4. There is an abstinence from meats politick which the Magistrate injoyneth for civill ends there is an abstinence medicinal which Physicians prescribe for preservation or recovery of health and an abstinence Ecclesiasticall when God by his providence and voice of his Church calleth his people to fasting and mourning all those sorts of abstinence are lawfull but to abstain from meat upon pretence of holinesse and conscience as if some meats were unclean or lesse holy in their own nature than others 1 Tim 4. 4. or as if simple abstinence at any time were a thing acceptable to God in it self without respect had to the end for which it is injoyned Isa. 58. 5. This is sinfull and unlawfull Let no man therefore judge you in meat or drink 5. Though the first day of the week is constantly to be sanctified by all the Christian Churches and that by vertue of a divine command 1 Cor. 16. 2. Christ's example Joh. 20. 19. and Apostolick practice Acts 20. 7. and other dayes also or parts of dayes are to be sanctified when God by his more than ordinary judgements or mercies doth occasionally call to humiliation or thanksgiving Mark 2. 20. Yet not onely is the keeping of the Jewish set Feasts and Fasts sinfull but by more than paritie of reason the setting apart of dayes to the honour of Saints and Angels the keeping holy of any day not appointed by God for some supposed sanctitie in that day more than in another or as if simple abstinence from work were in it self acceptable to God is also unlawfull Yea the dedicating of fixed anniversary dayes whether for humiliation or thanksgiving so as not to take that day again for worldly imployments if God by his providence did call us to it or if by change of dispensation he call us unto an exercise contrary unto that for which the day is set apart such dedication of dayes is also unwarrantable as having no example in the Church of the Old Testament not yet from the practice of Christ and his Apostles and hath in it some kind of limiting of the Almighty to make the course of his providence to answer our appointed times 〈◊〉 none judge you in respect of a holy day 6. Christians in the point of obedience to God and of not subjecting their consciences to the will of men ought to be very precise In respect of a holy day in the Originall it is in the part of a holy day the false Apostles it seemeth urged to sanctifie a part of those dayes at least if not the whole but Paul will not have them yeelding no not to a part Vers. 17. Which are a shadow of things to come but the body is of Christ. He strengtheneth the conclusion by an additionall argument the meaning whereof is those Legall Ceremonies were but dark shadows of things to come to remain onely untill Christ who is the truth body and substance of them should come so that to observe them under the Gospel were in effect to say that Christ the Body is not yet come Doct. 1. Though some of those Legall Ceremonies were commemorative of things past Exod. 13. 8. yet the main use of them all was to lead the Church which then was to the consideration of things to come to wit Christ grace and the doctrine of the Gospel so by the difference of meats was signified that the Jews were a distinct people from all other Nations Acts 10. 11. 23. which distinction was to be taken away by Christ their Festivall dayes as the Passeover did shadow forth our spirituall delivery by Christ 1 Cor. 5. 7. and the Sabbath our eternall rest c. which are shadows of things to come 2. The knowledge which the ancient Church had of Christ was but very dark and confused being compared with ours such as the designation of a Body by its shadow they had but shadows of things to come 3. How much vertue must there be in Christ whose very shadow some obscure and confused notions of him did afford abundant life and comfort unto all such as were then saved for all that they injoyed was but shadows of things to come 4. Whatever good was hid under those Legall shadows we have it all fulfilled and made manifest in Christ and the Gospel some of them shadowed forth moral sanctity and this Christ hath clearly taught and in his own person fulfilled some pointed at the expiation of sin and this Christ by his life and death hath merited some did presignifie eternal life and the participation of it by real Believers and this Christ in the Gospel hath clearly unfolded so the Body is of Christ. Vers. 18. Let no man beguile you of your reward in a voluntary humility and worshipping of Angels intruding into those things which he hath not seen vainly puft up by his fleshly mind He reasoneth now against the first sort of Impostors mentioned ver 8. to
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
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
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