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
to their conviction and discovery of their sin and pointing out the lovely beauty of the way of Holinesse which the Sun and Moon is in the Firmament in order to the discovering of things hid by natural darkness for saith he ye shine as lights in the world holding forth 11. There is no life worthy to be so called being compared with the life of grace here and of glory hereafter Gal. 2. 20 there is no way of attaining this life but by Jesus Christ whom to know is life eternal Joh. 17. 3. and there is no way to know Christ but by the Gospel Rom. 1. 1 3. This is imported while the Gospel which holdeth out Christ is called by way of excellency The Word of Life 12. The office of the Ministery being faithfully gone about is so painful weighty and full of labour that it may take up any one man wholly and will prove as wasting of his natural spirits as any other imployment which can be chosen hence the Apostle expresseth his pains taken in the Ministery by running in a race and other strengthconsuming exercises for the word rendered laboured signifieth exercises of that kind that I have not run neither laboured 13. However the pains of a faithful Minister will not be lost as to himself and from the Lord Isa. 49. 4 yet they may be in vain as to the peoples profiting and in regard of any comfort which he enjoyeth from the fruits of his labours upon them this is here supponed as possible while he saith that I have not run in vain 14. The glory which shall be put upon gracious souls in the day of judgment will adde to the glory and joy of these faithful Ministers by whose labours they were gained unto God hence Paul exhorteth them to unity to live blamelesse without rebuke shining as lights that saith he I may rejoyce in the day of Christ. Vers. 17. Yes and if I be offered upon the sacrifice and service of your faith I joy and rejoyce with you all 18. For the same cause also do ye joy and rejoyce with me He sheweth the bringing about of his joy in the day of the Lord Jesus ought to have weight with them because of his earnest desire after their spirituall good which was such that if as he had been instrumentall for bringing them to Christ by faith in him so his blood should be shed for confirmation of their faith and sealing of his own ministery or service his death upon that accompt should not be grievous but joyous unto him and that because it should tend to their advantage and joy and therefore he bindeth it upon them as their duty to joy and rejoyce with him that is to do that which would tend to his comfort and joy especially that they would walk christianly study humility and live in concord and unity which ver 2. he called the fulfilling of his joy Doct. 1. The sacrifices acceptable unto God under the New Testament next to that of Christ his offering up himself upon the crosse Heb. 9. 14. are when Christians being made to judge themselves and so as it were slain by the service and ministery of the Word are chased to lay hold by faith on that sacrifice of Christ's and offer up themselves wholly to be spent and wasted in his service Rom. 12. 1. for the Apostle here speaketh with allusion to the Leviticall sacrifices making their faith or giving themselves over to God in Christ by faith the sacrifice and his ministery or service the sacrifizing knife by the means whereof they were as it were killed and offered up being made to die to their own righteousnesse and sinfull lusts and to flee unto God in Christ by faith upon the sacrifice and service of your faith 2. However persecuters in shedding the blood of Gods People for their adherence to truth and duty do aim at no further but to satisfie their own cruelty and rage Matth. 14 3. yet the Lord intendeth a more high and noble end to wit that hereby believers may be more confirmed in the faith of that truth for which they suffer for if Paul should be offered up by death he fore-seeth that it would be upon the sacrifice of their faith he speaketh as was said with allusion to the ancient way of sacrifizing where wine and oyl were poured out upon the meat-offering that the sacrifice might be intire and compleat according to what the Law did prescribe Levit. 2. 7. 15. so the shedding of his blood should tend to accomplish the spiritual sacrifice of their faith they attaining thereby a strong confirmation to it If I be offered up or poured forth upon the sacrifice c. 3. Ministers would preach nothing to God's people but what they dare seal the truth of with their blood if God call them to it so Paul is ready to have his blood poured out upon the service of their faith that is for confirmation of his own Ministery by means whereof faith was wrought in them 4. When God doth call a man to suffer and maketh use of his sufferings for confirmation of any part of Gospel-truth and for edifying the body of Christ he ought to rejoyce in his Crosse as if it were his Crown so Paul I joy and rejoyce 5. The ardent zeal and affection which we see in others toward our salvation and spiritual good should incite us to be as affectionate towards it our selves so from this that Paul was so much taken up with their spirituall advantage as to die for it he presseth them to take part with him Wherefore do ye also joy with me to wit in that wherein he did rejoyce which was in their Christian conversation unity and concord among themselves Vers. 19. But I trust in the Lord Jesus to send Timothe 〈…〉 shortly unto you that I also may be of good comfort when I know your state In the second part of the Chapter the Apostle promises if the Lord Christ should so judge fitting to send Timotheus unto them and that not only for their good and advantage to be reaped by his labours in composing their begun differences and stopping the mouths of gain-sayers but also for his own comfort as hoping at Timothe's return to hear their affairs to be in a better posture than they were for the present Doct. 1. The presence and assistance sometimes of one man eminent for piety parts and reputation will prove so steadable to the Church labouring under schisme and feared persecution that the very intimation of a purpose to send such a one will adde much spirit and courage unto those who are honest therefore Paul to keep them from fainting maketh known his purpose to send Timotheus 2. All our promises and purposes are to be undertaken with submission to the will of Christ and grounded upon his power and strength and not our own for bringing of them unto timeous performance so was Paul's purpose to send Timothie I trust in the Lord Jesus to send
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