parts and abilities that are in them do not produce carnal emulation or envy Numb 11. 29. nor flattering commendations of the men themselves Job 32. 21. but furnisheth us with matter of thanksgiving unto God Thus Paul doth evidence his affection to those Colossians We give thanks to God 3. God is the Father of Jesus Christ not only as God by an eternall generation and communication of his whole essence unto him in a way unspeakable Ps. 2. v. 7. but even also as man through vertue of the personal union of the two natures in Christ and in a special way which doth far excell all other wayes whereby he is a father to other men and angels Luke 1. 32 thus God and the Father of our Lord Jesus Christ are one for the particle and is exegetick of the same thing and not copulative of things different 4. In all our performances we should eye God with a respect had to Jesus Christ seeing the Father is well pleased only in him both with our persons and duties Matth. 3. 17. for in giving thanks he eyeth God with a relation to Christ We give thanks to God and the Father of our Lord Jesus Christ. 5. Then is the fittest time to give thanks to God for favours bestowed when our hearts are somewhat elevated to God and our affections somewhat warmed in the duty of prayer and the duties of prayer and praise do mutually contribute for the help one of another thus the Apostle gave thanks alwayes praying for them that is alwayes when he prayed for them for so are the words to be ordered and not praying alwayes as if he had been constantly praying for them Vers. 4. Since we heard of your faith in Christ Jesus and of the love which ye have to all the saints He declareth the reasons of his thanksgiving to wit those spirituall graces which were eminent in them of which he instanceth two and doth illustrate them from their principall object faith in Christ and love to all the saints Doct. 1. Where there is saving grace in any there is sufficient ground of rejoycing in God for them whatever be their case otherwayes and where this is not there is little besides but matter of grief all other things without this being but a curse and snare unto them Tit. 1. 15. So Paul giveth thanks having heard of their faith and love 2. Of those spirituall favours the injoyment whereof is a ground of thanksgiving faith is among the first for thereby we are united unto and have communion with Christ Eph. 3. 17. hereby we are justified Rom. 5. 1. and our hearts purified Acts 15. 9. and all our performances accepted Heb. 11. 4. So he thanketh God for their faith in the first place 3. Though there be no Scripture-truth unto which being once made known the grace of faith giveth not a firm assent Acts 24. 14. yet Jesus Christ and those truths which speak of him are the principall object of saving and justifying faith and therefore it is called faith in Jesus Christ. 4. There is a necessary connexion betwixt the graces of faith and love the former without the latter being dead Jam. 2. 17. and the latter without the former being not reall but in appearance onely or at the best but a morall vertue and no saving-grace Matth. 5. 20. so they are here conjoyned of your faith in Jesus Christ and your love 5. Though Christians are bound to love all men even their enemies Matth. 5. 44. yet seeing God is to be loved chiefly and all others but in subordination to him Matth. 22. 38 39. it followeth that those are to have most of our love who resemble God most therefore the love of those Colossians was chiefly towards the saints 6. We are to lay out our love upon Saints as they are Saints for the reality or appearance of good in them and not for other by-respects only or mainly as of kindred friendship or favours bestowed by them Matth. 5. 46. neither are we to with-draw our affection from any such because of their infirmities their differing from us in opinion or personall injuries received from them 2 Cor. 12. 15. for so their love was to all the saints none being excepted Vers. 5. For the hope which is laid up for you in heaven whereof ye heard before in the word of the truth of the Gospel He sheweth the cause moving them to persevere in those graces to wit the hoped-for reward of glory preserved for them in Heaven and made known unto them yea and the hope whereof was wrought in them Rom. 10. 17. by the word of truth that is the Gospel Doct. 1. The believers portion is not given him in hand he hath it onely in hope for it is called their hope a thing only hoped for 2. The believers portion is laid up for him and safely kept for his use and that in a most sure place to wit in Heaven where neither moth nor rust doth corrupt nor thieves do break through and steal which is said up to wit safely as a parent would hide a treasure for the use of his childe so doth the word signifie which is laid up for you in Heaven 3. As there is little to be expected and hoped for on earth by a man who will live godlily except temptations and crosses 2 Tim. 3. 12. so he eying of this rich reward of glory laid up in Heaven is a strong incouragement to persevere in faith love and other graces and it is lawful for Christians to have an eye to this reward as a motive to duty providing 1. it be not looked at as a thing to be merited by their obedience Rom. 6. 23. Nor 2. As the onely or chief motive 2 Cor. 5. 14. thus they were incouraged not from any thing earthly but from the hope which was laid up for them in Heaven Doct. 4. That ever Heaven and glory should be injoyed by any of lost mankinde was a thing that Nature's light could never have dreamed of except God himself had made it known by his Word thus he mentioneth the hearing of this rich reward by the Word preached as the mean whereby it was made known unto them whereof ye heard in the Word 5. It is the word preached which the Lord doth ordinarily blesse as his instrument for begetting saving faith and the hope of glory in us the word not onely propounding and making known to the understanding the object of those graces which was before hid but the Lord also at or after the hearing of this Word infusing them into the heart Acts 16. 14. Thus he mentioneth the hearing of it as the mean also whereby the saving hope of this reward was wrought in them whereof ye heard before in the word 6. Though the whole Word of God be true Ps. 19. 9. as being the word of him who cannot lie Tit. 1. 2. yet the Word of the Gospel is eminently the Word of Truth as having Christ for its main subject
of those that are absent without detracting any thing from their just worth is praise-worthy and evidenceth a man's faithfulnesse much towards those of whom he so speaketh as the contrary doth argue a man to be unfaithfull Jer. 9. 4. for this was an evidence of his being faithfull for them he also declared unto us your love faith he 7. Then is love praise-worthy when it is in the spirit or spiritual that is wrought by the Spirit of God Gal. 5. 22. when it is in a spiritual or renewed heart 1 Pet. 1. 22 23. and drawn out by spiritual considerations and motives chiefly such as the work of grace already in the person loved Gal. 6. 10. or some hope at least that this work may yet be where it is not 1 Cor. 13. 7. and not by carnal natural or civil motives only Matth. 5. 46. for which reasons their love is said to be in the Spirit Vers. 9. For this cause we also since the day we heard it do not cease to pray for you and to desire that ye might be filled with the knowledge of his will in all wisdom and spiritual understanding Having shewen how he had thanked God for them he mentioneth now his praying for them and this as a further mean to procure their good-will In this verse is first the cause moving him to pray to wit that he heard by Epaphras of their love Secondly the manner of his prayer it was timeous constant and servent Thirdly the first of those things which he prayed for to wit increase and fulnesse of the knowledge of Gods revealed will which knowledge he divideth in two First wisedome whereby we know celestiall mysteries revealed in Scripture Secondly understanding whereby as it is distinguished from wisedome we know our duty and the right way of reducing all our knowledge to practice Doct. 1. As the graces of God's Spirit in any are matter of thanksgiving to God so they are incitements also unto prayer for those who have them for the graces of the best are but imperfect 1 Cor. 13. 9. subject to decay Rev. 2. 4. and may be abused 2 Cor. 12. 7. Hence Paul takes occasion from their graces for which he had blessed God verse 4. c. to pray to God for them for this cause we pray 2. As our praying to God for others doth evidence much our affection to them so the expressions of our sympathie that way would be timeously begun and constantly continued in Thus Paul to testifie his affection towards this Church sheweth he prayed for them and that timeously Since the day we heard it and constantly we cease not which is not to be understood as if he had done no other thing but that he had a rooted desire after their good which was alwayes expressed by him in prayer when opportunity did offer 3. The knowledge of God's will revealed in Scripture is to be studied above the knowledge of any other thing besides as being more sublime 1 Cor. 2. 6 7. and so more pleasant yea and more profitable verse 27. nor any other for whileas he prayeth that they may be filled with the knowledge of Gods will he speaketh of his revealed will Deut. 29. 29. 4. They who know most of God's will revealed in Scripture come far short of what they should know there is a fulnesse of knowledge which is attained by none 1 Cor. 13. 12. but should be aimed at by all for notwithstanding the Apostle had heard of their knowing the grace of God verse 6. yet he prayeth here that they may be filled with the knowledge of his will 5. Our desires after spirituall good would be inlarged and in a manner insatiable great things would be sought from God for he is a great King Ps. 95. 3. whom it becometh to give largely so he seeketh that they may be filled 6. As wisedome or kowledge of divine mysteries and of the things of faith is requisite so also is understanding or knowledge of our duty and of the right way to go about it with due respect had to time Ps. 1. 3 place Ecc. 5. 1 company Ps. 39. 1 and other circumstances Luke 8. 18. upon the right ordering whereof the goodnesse of an action dependeth much Ps. 50. 23. In all wisedome and understanding 7. The knowledge wisedome and understanding mainly to be sought after is spirituall that is of things spirituall 1 Cor. 2. 2. attained unto by spirituall means as prayer hearing reading and meditation Psal. 119. 18. Prov. 1. 8. and produced in us by the Spirit of God upon the use of those means 1 Cor. 2. 10. for he saith in all spiritual wisedome c. 8. There is no part of this spirituall knowledge and wisedome the attaining whereof is not to be endeavored by us some truths are indeed more necessary to be known than others Heb. 6. 1. yet we are not to slight the knowledge of any revealed truth Acts 20. 27. In all spiritual wisedome and understanding Vers. 10. That ye might walk worthy of the Lord unto all pleasing being fruitful in every good work and increasing in the knowledge of God He prayeth secondly for increase of holinesse to them or for such a conversation as is worthy of the Lord which he brancheth forth in three First their aiming in all things to please him as the scope of all their actions Secondly fruitfulnesse in good works And thirdly growth in the saving knowledge of God Doct. 1. Spirituall knowledge wisedome and understanding is to be sought after not to be puffed up with Coloss. 2. 18. or to rest upon it Luke 12. 47. but that we may order our practice according to it for the end why the Apostle did pray for knowledge to these Colossians is that ye may walk worthy of the Lord. 2. It is not every sort of walking which is required as the fruit of knowledge but a walking worthy of the Lord which doth not import a dignity or worth in our walking to recompence the Lord but onely a beseemingnesse and not repugnancie to that state whereunto we are called by him as the same word is well rendered Phil. 1. 27. which may consist with many failings and sins of infirmity where there is self-judging for them Rom. 7. 14. 3. That we may thus walk worthy of the Lord it is required first that there be an habituall purpose at least in every action and an actuall purpose in actions more solemne and weighty to please him by our obedience to him for so the Apostle explaineth walking worthy to wit unto all well-pleasing Secondly there must be fruitfulnesse following upon his pains towards us and this must be in works which are good as being commanded or warranted by God for the matter Isa. 29. 13. and gone about in the right manner chap. 3. v. 17. and no good work is to be omitted unto which we have a calling from God Luke 12. 14 Being fruitful in every good work Thirdly as fruitfulnesse in good works maketh much
by sending their own Minister Epaphroditus unto them presently v. 25. and that upon severall weighty reasons v. 26 27 28. from which he exhorteth them to receive him with all due respect v. 29. and because he had with great pains attended him at their direction v. 30. Vers. 1. If there be therefore any consolation in Christ if any comfort of love if any fellowship of the Spirit if any bowels and mercies 2. Fulfil ye my joy that ye be like-minded having the same love being of one accord of one mind THe Apostle being to presse unity and love useth a most vehement exhortation and a kind of rhetorical adjuration That if they had ever found by the means of his Ministery or did expect to find any of those consolations which are to be had in Christ If they had ever enjoyed or expected to enjoy any comfort of mutual love and concord among themselves If they had ever found any fellowship with God by co 〈…〉 on of influence from his Spirit or if they would no◠〈◊〉 that fellowship for the time to come If they â—ad any pity or compassion upon him a prisoner for Christ He obtesteth them by all those and as they would give proof of all those so they would compleat the begun joy which he had in them by their unity and concord among themselves which he setteth forth in four diverse expressions to be distinguished thus The first that ye be like-minded signifieth in general their unity in judgment love affection and action which is sub-divided in the three particulars following The second having the same love expresseth unity of will and mutual affections The third unity of design and endeavours The fourth unity in judgment and opinion Doct. 1. The most famous and prais-worthy Churches have their own failings and infirmities So this Church though highly commended Chap. 1. yet hath had their own differences and alienation of minds renting of affections and carnal emulations flowing from their differences as appeareth from this vehement exhortation to concord and unity 2. As unity and concord is necessary in it self and at all times Hence the Apostle doth so earnestly presse them unto it So it is most necessary and comfortable especially in suffering-times Therefore the Apostle having spoken in the close of the former Chapter of those sufferings which they were to undergo for Christ and Truth inferreth as a conclusion from thence this exhortation unto unity If there be therefore c. 3. As they who have received any spiritual good from Jesus Christ by the Ministerie of the Word ought to have those in high respect whom the Lord hath made instrumental for their good and to evidence that respect unto them chiefly when they are in a suffering case So the servants of Jesus Christ ought to improve any personal respect or weight which they have with people for working of them up towards that wherein their spiritual good doth consist for Paul obtesteth them by all that good for the working whereof in them his ministery had been instrumental as also by that compassionate and tender respect which they did owe unto him being now in bonds that they would tender his joy and comfort and chiefly that they would evidence their respect unto him by seeking after unity and concord which was more for their own good then his and is here mainly pressed-after by him the fulfilling of his joy being sought-after onely as a mean to that end and as an argument to perswade the thing pressed If there be any consolation in Christ c. if any bowels and mercies fulfill ye my joy that ye be like-minded saith he 4. So necessary is unity and concord among the people of God that the enjoyment of Christ's presence and of spiritual consolation flowing from it the reaping of any spirituall advantage by the communion and love of the Saints the entertaining of fellowship with God through the operation of his Spirit in us do in a great part depend upon it our own differences carnal emulations renting of affections crosse and contrary actings do in a great measure obstruct all those by making Christ withdraw his presence 2 Cor. 13. 11. and one of us coldrife and uselesse unto another Gal. 5. 15. and by grieving the Spirit of God Eph. 4. 30. compared with 31. Hence the Apostle obtesteth them by all those that 〈◊〉 would fulfill his joy by being one among themselves and so insinuateth a necessary connexion betwixt their unity and enjoying of these things while he saith If there be therefore c. ver 1. Fulfil ye my joy in being like-minded ver 2. 5. The utmost endeavours of men and devils to sad the hearts of Christs faithfull servants cannot altogether mar their joy Fulfil ye my joy saith he which importeth he had some joy already 6. The success of the Gospel among the Churches of Christ will be matter of joy unto a publick spirited Christian even in the midst of all his particular crosses and sufferings for the fruits oâ— the Gospel among these Philippians spoken of chap. 1. gave occasion to this begun joy unto Paul amidst his personal sufferings which he doth here obtest them to fulfill Fulfill ye my joy 7. However a Church do otherwise flowrish in gifts graces and all kind of sympathy with Christian sufferers as this Church did chap. 1. v. 6 7. yet so long as they live in strife and contention among themselves they give not so much matter of joy unto a true lover of Jesus Christ by the former but they give as much matter of grief by the latter Hence he bids them fulfil his joy by being like-minded There would be alwaies a mixture of sadnesse and defect in his joy notwithstanding the many good things which they already had if this were not 8. That unity and concord among societies and especially among the Churches of Christ may be solid and lasting there would be an union of will and affections without laying them out on contrary and crosse objects an union of designs and endeavours without mutual counterminings which followeth upon the former and there would be an union in opinion and matter of judgment as the fountain of the other two this is it he presseth first generally being like-minded and then particularly in the other three expressions having the same love being of one accord of one mind Vers. 3. Let nothing be done through strife or vain-glory but in lowlinesse of mind let each esteem other better then themselves He disswadeth them from two vices destructive to unity to wit contention and vain-glory and exhorteth them to humility or lowlinesse of minde a grace whereby a man thinketh meanly of himself and highly of others Doct. 1. A contentious spirit which maketh it a man's element to differ from others and to carry on his point by out-wearying of others with jangling and strife is a notable unfriend to unity and so to be eschewed by all who would be esteemed lovers of peace Hence
which is above every name 10. That at the Name of Jesus every knee should bow of things in heaven and things in earth and things under the earth 11. And that every tongue should confess that Jesus Christ is Lord to the glory of God the Father The Apostle prosecutes this argument taken from Christs example shewing That seeing Christ did humble himself so low God hath exalted him highly to wit in his resurrection 1 Cor. 15. 4. ascension Mark 16. 19. and plâ—cing the man Christ at his right hand Ephes. 1. 20. and hath made that divine glory of his which was hid in the dayes of his humiliation shine forth by making it manifest That whole crucified Christ God and man in one person is the only begotten son of God this is the Name above every name ver 9. The ends of bestowing of this high honour upon Christ were first That all reasonable creatures in heaven earth or hell might adore and worship him as true God to wit some willingly as the Elect others by constraint as the Reprobate shall do when made to stand at the Tribunal of Christ the Judge to receive their doom ver 10. The second end is That all these creatures may not only subject themselves unto him but also be made openly to professe this crucified Jesus to be that which he is even JEHOVAH Lord of all things the only begotten Son of God all which glory to be bestowed on the Son should detract nothing from the glory of the Father but adde unto it ver 11. Doct. 1. Whosoever is willing for the glory of God and good of others to part with his own credit when he is called to it may expect from the Lord to have his losse and suffering in that richly recompenced So was it with Christ he humbled himself and was obedient and therefore God highly exalted him And it is the very scope of the Apostle hereby to excite the Philippians to humility and self-abasing for the good of others because as Christ after his humiliation was exalted so might they expect to be exalted also in their own kind 2. The Lord Christ having abased himself to the lowest degree of misery which he engaged to undergo for our Redemption was afterwards and that by vertue of the Covenant of Redemption see Isa. 53. 10. exalted by the Father to the highest pitch of divine glory so he maketh his exaltation depend upon his humiliation the one as the necessary consequence of the other wherefore God also highly exalted him 3. Through vertue of the personal union betwixt the divine and humane nature in Christ those things which are proper only to the one nature are ascribed unto and spoken of the whole person So here though somwhat of this high honour bestowed on Christ in his exaltation be verified only in the divine nature to wit in so far as this exaltation speaketh the manifestation of divine glory and majesty which was before hid and though somwhat of it be verified only in the human nature in so far as it includeth his resurrection and ascension yet the whole of it is ascribed unto the whole person for he exalted him to wit the person God-man and hath given him a name So that divine glory and majesty though it be not in the humane nature yet is and doth shine forth in that person which is man and though not the Godhead yet the person who is God did rise from the death and ascend from earth to heaven 4. As the giving unto Christ a name which is above every name doth prove him to be true God enjoying honour and majesty truly divine for what else can be meant by a Name above every name So the bowing of every knee unto him as of right belonging unto him doth evince the same truth for hereby is intended that divine honour due to God only should be given unto him as appears from Isa. 45. 23. compared with Rom. 14. 10 11. 5. This Name which is above every name or the Divine Nature Divine Properties Majestie and Splendor truly divine is said to be given unto Christ not as if in the dayes of his humiliation he had not been God or as if the humane nature after the resurrection had been indued with the divine properties but because his divine majestie before hid was now manifested and the humane nature so highly honoured that though it be not changed into the divine yet that person who is man is true God and was to be acknowledged as such 6. The worship and honour due to God though it consisteth mainly in the inward affections of faith love fear and joy Joh. 4. 24. yet it doth not exclude the manifestation of these affections by the outward gestures of the body such as bowing of the knee and confessing with the mouth 7. Externals in worship are no infallible discriminating evidences of these who have true grace from those who have it not for here at the Name of Jesus every knee shall bow both of Elect Reprobate and every tongue shall confess 8. The disgrace contempt and reproach which Jesus Christ did meet with when he was here upon earth do contribute much for making his glory illustrious now therefore he saith not at that Name which is above every name but at the Name of Jesus which before his resurrection was contemptible and almost execrable every knee shall bow 9. However a small part of the world onely doth acknowledge Christ to be God and Lord being compared with those who acknowledge him not yet his glory shall be still upon the growing hand untill all reasonable creatures in Heaven Earth or Hell subject themselves unto him and acknowledge him to be the only begotten Son of God for to him every knee shall bow every tongue shall confess whether of things in heaven as Angels and the Souls of them who sleep in the Lord or things on earth as Men yet alive or things under the earth as Devils and damned souls For though Angels and Spirits have neither corporal knees nor fleshly tongues yet they have some means whereby they are bound and shall whether they will or not expresse and testifie their subjection to our Lord and Saviour All which shall have its full accomplishment at the last day when Devils and damned men shall be made to stand at the Tribunal of Christ to receive their doom see Rom. 14. 11. 10. To bow the knee and uncover the head at the pronunciation of the syllables of the name Jesus is but a superstitious custom and will-worship having no warrant from this Scripture for by the name of â—ESUS is not to be understood the naked syllables sound and letters of that word but the glory and majesty of the Lord Christ who notwithstanding of that reproach which he did meet with in the dayes of his flesh shall one day be acknowledged by all otherwise if the letter of the words be precisely stuck to how shall Angels and Spirits bow the
knee who have none 11. As the giving of divine honour to Christ doth no wayes impair the glory of God the. Father so whoever detracteth any thing from the honour of God the Son as those Hereticks do who deny his Godhead they in so far detract from the glory of God the Father for the bowing of the knee and confessing with the tongue that Jesus is the Lord is to the glory of God the Father Vers. 12. Wherefore my beloved as you have alwayes obeyed not as in my presence only but now much more in my absence work out your own salvation with fear and trembling The Apostle from this excellent example of Christ so sweetly enlarged and by a new argument taken from their by-past obedience when he was present with them presseth and enlargeth the former exhortation exciting them to make constant progresse in the way of salvation and that with fear and trembling whereby he dehorteth them from security pride and presumption vices opposite to these vertues of modesty and humility which from the beginning of the chapter he hath been pressing in order to union Doct. 1. Then do we take a right view of Christ's most excellent example when the beholding of him maketh us walk like him by imitating him in these vertues which were eminently in him so Paul having enlarged the example of Christ exciteth them to the imitation thereof Wherefore my beloved saith he 2. A Minister may and in some respects ought to commend the People of God committed to his charge for their willing obedience unto the Word of the Lord from his mouth yea and make known even to themselves the good esteem he hath of them so doth the Apostle here as ye have alwayes obeyed saith he 3. Whatever approbation one Christian receiveth from another or from their judicious discerning Minister it should be made use of as a spur to excite to further diligence and is not to be rested upon as if having it we had enough for so the Apostle commandeth as ye have alwaies obeyed now much more work out c. 4. The lesse we have of outward excitements to our duty and the more of discouragements to drive us from it we ought to be the more intent upon it as hereby giving evidence of our sincerity that what we do floweth not meerly from outward principles but from inward respect and love to that which is commanded so the Apostle bids them now much more obey in his absence when he was not present to excite them to go forward and many seducers were now discovered to draw them backward that hereby they might evidence the sincerity of that obedience which they gave unto him when he was with them present as not being eye-service unto Paul but from respect to the command of an omnipresent God 5. In times of schisms and heart-divisions it is too ordinary for people to be taken up with trifles neglecting those things wherein their salvation is most concerned his pressing of them to workout their own salvation importeth that through their divisions this work was much neglected 6. If people were imployed as they ought about that great work how to get their own souls saved they would be lesse in Church-renting and dividing one from another for matters of smaller importance therefore he presseth them to work out their own salvation that he may hereby divert them from their contention and strife 7. Heaven is not to be expected by the lazy and negligent or such as draw back There must be a working and a working of it out whereby is meant the imploying of all our abilities and endeavours to practise all those means that God hath appointed for the accomplishment of our salvation Luke 13. 24. and a constant continuance in the practice of them until heaven and salvation be actually bestowed Matth. 24. 13. This is to work out our salvation and so the word signifieth to carry on a thing begun to its full end 8. However Scripture doth condemn that fear in Believers which causeth diffidence doubting and despair Matth. 8. 26. yet there is a fear opposite to carnal security and to presuming on our own strength which carryeth along with it a sollicitous care about and diligence in every thing which is our duty Psal. 5. 7. together with humility and diffidence in our selves Rom. 11. 20. This is a fear and trembling which is lawful and here commanded as most necessary for carrying on the begun work of salvation unto a perfect close Work out your own salvation with fear and trembling Vers. 13. For it is God which worketh in you both to will and to do of his good pleasure He gives a reason why they ought to work with fear and trembling holding off the extreams of lazy security and carnal confidence because the beginning progresse and accomplishment of every good work is from God working freely and therefore they were not through security to neglect the motions of his Spirit in them to good nor yet be puffed up with conceit of their own strength Doct. 1. The very first motions unto and beginnings of any thing which is spiritually good are the work of Gods grace for he worketh in us not only to do but also to will and that by infusing into the soul a power to will that which is good and by actuating that power making us actually to will So he not only giveth new supernatural faculties but also the use and exercise of them 2. Though the first motions and beginnings of that which is spiritually good be wholly from God yet he doth not constrain or by force necessitate the will unto it but by his omnipotent power he moveth sweetly and worketh effectually upon the will so that he maketh it willing to will that good which is by him intended he worketh in us to will 3. The natural faculties and powers of the soul are not made uselesse by grace as if they were laid aside to do nothing the grace of God in us in the mean time doing all things The will of man is indeed renewed by grace and the will being thus renewed doth also work for he worketh in us to will we do will being wrought upon by God 4. The operation of Gods Spirit in working grace is more than naked moral swasion which consists only in propounding of the object and holding forth inducing considerations to make the will close with that object there being still an indifferency left to man's free-will to accept or refuse as liketh him best There is besides this a real influence from the Spirit of the Lord upon the will a pull of omnipotent power whereby the will is moved infallibly and certainly to close with the object for he worketh to will and so determineth the will 5. Not only are the first principles of and motions unto that which is spiritually good from the influence of Gods grace but also the flowing forth of these motions and acting according to these gracious principles doth flow
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
able even to subdue all things unto himself 14. There is nothing within the reach of divine omnipotency which shall be left unessayed rather than the Believers glory both in soul and body should remain uncompleated for which he saith whereby he is able it is supposed that if it be within the compasse of divine ability it shall be done CHAP. IV. IN the first part of this chapter Paul exhorteth the Philippians unto some christian vertues to wit To constancy v. i. to concord v. 2 3. to rejoyce in the Lord v. 4. to moderation of minde v. 5. to beware of anxious heart-cutting diffident care and to give themselves to prayer and praises v. 6. for so they should have much of Gods peace v. 7. and generally to every thing which was praise-worthy v. 8. which he inforceth from his own example and the fruit which should follow hereupon v. 9. In the second part he commendeth them for their benevolence towards him in his strait excusing the delay v. 10. and cleareth himself from dejectednesse of spirit under want v. 11 12 13. and yet showeth their gratuity was acceptable v. 14. which he amplifieth by mentioning their liberality towards him in former times v. 15 16. and purgeth himself from an indirect intention to excite them to the bestowing of more v. 17. shewing what he had already received did abundantly satisfie him v. 18. for which their gratuity he promiseth unto them a recompence from God v. 19. In the third part he concludeth the Epistle first with a doxology v. 20. Secondly with some mutual salutations v. 21 22. And thirdly with his usual farewell-wish v. 23. Vers. 1. Therefore my Brethren dearly beloved and longed for my joy and crown so stand fast in the Lord my dearly beloved FRom what Paul hath said in the former chapter he inferreth a vehement exhortation inforced by a number of affectionate compellations That they would remain constant in the doctrine and practice of the Gospel so as they had done hitherto and as he had presently prescribed chap. 3. Doct. 1. So ready are we to weary in well-doing Gal. 5. 7. so unwearied is the Tempter in his assaulting of us what by reiterating old tentations what by presenting us with new ones 1 Pet. 5. 8. That even those who for a long time have given great proof of their constancy both in profession of Truth and practice of Duties are not so far beyond the reach of backsliding but they stand in need of frequent and vehement exhortations to make them stand on their guard against it So Paul exhorteth those Philippians to constancy notwithstanding they had already given large proof of it so stand fast in the Lord. 2. The faith of glory and rich reward which is laid up to those who persevere unto the end is a strong motive unto constancy and perseverance so from what the Apostle spake in the close of chap. 3. of that glorious change to be wrought upon the bodies of Believers he inferreth So stand fast 3. As a peoples profiting by the Ministery of the Word ought to indear them unto a faithful Pastor so a Minister may without imputation of flattery make it known unto the people and that in the most pathetick way how much they are esteemed of by him that hereby he may excite them to further progresse And this use only should be made by people of the approbation of their faithful discerning Pastors or of any other whose approbation they think worthy to put a price upon Thus the Apostle here gives them a number of affectionate compellations all of them breathing forth his respect and love unto them such as Brethren as being professors of the same faith dearly beloved being such as for their piety had much room in his heart and longed for his absence from whom was his burden my joy the remembrance of whom made him sing under all his sufferings and my crown they were as an ornament unto him his glory and diadem being gained to Christ by his Ministery and having remained constant when others had fallen away Vers. 2. I beseech Euodias and beseech Syntiche that they be of the same minde in the Lord. 3. And I intreat thee also true yoke-fellow help those women which laboured with me in the Gospel with Clement also and with other my fellow-labourers whose names are in the book of life He speaketh to two women who being of some note in that Church did in some things as appeareth relating to Religion differ as well the one from the other as both of them from the Doctrine publickly professed in that Church Them he exhorteth that laying aside their contention and strife they would endeavour peace and unity betwixt themselves such as God would approve of ver 2. And because divisions of that kinde are not easily composed he exhorteth some one of his once-fellow-labourers in that Church to contribute his endeavours for helping them to union because they had been useful to him in their stations while he was preaching the Gospel and planting a Church at Philippi with one Clement and some other private Christians all which in charity he did judge to be truly gracious and in the number of Gods Elect Children Doct. 1. It is the duty of Pastors to instruct exhort rebuke and comfort not only the whole Church in general but also particular persons by name as occasion offereth and their necessity requireth so doth Paul I beseech Euodias and beseech Syntiche 2. Difference of judgment among professors in things relating to Religion is of dangerous consequence as being an occasion of strife and discord of alienation of heart and affections 2 Cor. 12. 20. as causing hurtfull diversions from that which should be our main work to wast our precious time and the edge of our spirits upon things lesse necessary 1 Tim. 1. 4. Paul looks upon this difference as worthy to be taken notice of even by an Apostle I beseech saith he 3. It is very casual for such differences to fall in among professors who have been other wise pious and useful in the Lords work thus Euodias and Syntiche who helped Paul in the Gospel falleth at ods among themselves I beseech Euodias c. 4. Peace and unity in the Church and among all the members of the Church is a thing much to be studied for and sought after I beseech they be of the same minde 5. But by all means it would be seen to That the composing of the Churches differences be an union in the Lord and such as he will approve of so he beseecheth them to be of one minde but in the Lord. 6. We ought to make use of our familiarity with and interest in others to set them upon imployments honourable unto God and profitable unto the Church of Christ and the true members thereof so far as their station will permit and their abilities can reach so Paul maketh use of his intirenesse with one above the rest whom he calleth his true-yokefellow
because as appears of their being joyntly imployed in the work of the Ministery as Oxen drawing under one yoke to set him upon the reconciling of those two who were at distance and I intreat thee also true yoke-fellow 7. As Church-divisions though easily fallen into Act. 15. 37 c. are not easily cured so it is the duty of all who have power and parts to imploy them all for the curing of them and this especially when the scandalous rent is among such who have been reputed gracious and have proved steadable to the work of God in their several stations hence he exhorteth to help those women to union because they had laboured with him in the Gospel 8. As the Gospel when it first cometh in power to a place meeteth with no small opposition so it is the duty not only of Ministers but also of private Christians and that of both sexes keeping still their own stations 1 Cor. 14. 34. to contribute their uttermost for making of the Gospel successefull so did they at Philippi who laboured with me in the Gospel with Clement also and with other my fellow-labourers the word rendered Laboured signifieth to strive as wrestlers who make use of all their strength What their labour was is not expressed but certainly it was such as became them in their stations 9. The Lord knoweth who are his with as great certainty as a man knoweth those of his family whose names he hath written in a book so much is imported by this phrase whose names are written in the book of life not that God hath or standeth in need of any such book for the help of his memory the speech is only metaphorical bearing this much That God hath fore-ordained them to life and so knoweth certainly they shall be saved as if their names were all inrolled Sec 2 Tim. 2. 19. 10. Though none can passe a certain and infallible judgment upon others whether they belong to the election of grace or not Rom. 14. 4. yet there may and ought to be a judgment of charity passed upon all and every one of such as elected and chosen whom we see constant in the doctrine of Faith studying to be holy themselves and contributing their utmost for promoving the work of God among others for Paul from the judgment of charity pronounceth of such whose names are written in the book of life Vers. 4. Rejoyce in the Lord alway and again I say Rejoyce He exhorteth most earnestly that they would not suffer themselves to be drawn off from that necessary duty of rejoycing in the Lord pressed chap. 3. v. 1. But that under all conditions and at all times they would make conscience of it Doct. 1. It is not only the Lords allowance but also his command unto his people which they are to obey under hazard of disobedience to rejoyce in the Lord that is from the consideration of the excellency of Christ in himself Cant. 5. 10 c. and his usefulness unto them Psal. 118. 1. together with their interest in him Cant. 2. 16. and the observation of his providence and care towards them 1 Sam. 17. 37. to keep their own hearts not only free from anxiety and discouragement but feeding also upon the sense and sweetnesse which floweth from all those considerations for this is the duty of rejoycing in the Lord which he here presseth 2. This is a duty constantly to be made conscience of under all cases and conditions whether prosperous or adverse there being alwayes grounds of rejoycing to the believer though not in the world nor in himself yet in the Lord and in what the word holdeth forth of him Joh. 16. 33. if he by his own untender walking or misbelieving discouragement do not mar his accesse to the right use-making of those grounds Psal. 42. 11. Rejoyce alwayes saith he 3. It is not easie to work up the heart to the conscientious practice of this duty especially at all times hence he doubleth the exhortation thereby pointing out how averse we are from this duty Rejoyce alwayes and again I say rejoyce Vers. 5. Let your moderation be known unto all men The Lord is at hand He further exhorteth them in all their affairs to the exercise of moderation whereby they should rather remit somwhat of what was their right according to the rule of strict justice then do any reall hurt unto others and that because of Gods presence to wit by his providence presently and by his second comming to judge the world before it be long Doct. 1. It is the duty of Christians not alwayes to exact the rigour of what in strict Law they may claim unto whether in seeking reparation of injuries Col. 3. 13. and repayment of debts Ex. 22. 25 26. or in use-making of recreations and any of their allowed liberties Gal. 5. 13. but are to remit somwhat of their right as the necessity of their neighbour Ex. 22. 25 26. or his edification calleth for it Rom. 14. 21. for this is the moderation here exhorted unto let your moderation be known 2. However Christians are not to hunt after applause or vain-glory by setting forth the good things which are in them to the publick view Mat. 6. 1. 6. 18. yet they are not under pretence of eschewing that evil or the suspicion of it to cover all they do from the view of others but are bound to make their good works manifest that others therein may see their duty and have matter of blessing God on their behalf See Matth. 5. 16. Let your moderation be known c. 3. The fore-mentioned advantages by making our good works manifest are most effectually produced not so much by speaking of the good which we do as when the work speaketh for it self unto those who do behold it and chiefly unto such as find benefit by it thus they were to make their moderation known unto all men to wit by giving reall proof of it 4. Although these duties flowing from intimate society and near relations be due onely to such who stand under those relations unto us 1 Tim. 5. 8. yet none whether good or bad are to be excluded from their just interest in those duties which are grounded upon common equity such as are duties of charity justice mercy and condescendence unto humane infirmity of which sort is this moderation here spoken of let your moderation be known to all men 5. God is still present by his providence for the help of those that fear him Psal. 145. 18. and is hasting unto his second coming when he shall judge the world in righteousnesse Rev. 22. 20. The Lord is at hand 6. The consideration and faith of Gods nearnesse as said is may incourage Christians much to the exercise of moderation in all their affairs as knowing whatever present prejudice they may sustain by their christian condescendencie in remitting somewhat of their own right rather than to hurt or scandalize others it will be abundantly made up by the providence of
Patriarchs and at his incarnation unto all the holy Spirit did also appear in the form of a Dove Matth. 3. 16. and of fiery tongues Acts 2. 3 4. for the Father is here meant while he saith the image of the invisible God 3. As the Son is of the same essence and one God with the Father so he is a distinct person from him for he is the substantial image of the Father and an image must be somewhat distinct from that whereof it is an image 4. We cannot take up God aright savingly or to our comfort but when we look upon him as he is represented in the Man-Christ wiâ—hout whom God is a consuming fire to sinners and in whom he is well pleased So the man Christ is the image of the invisible God a glasse wherein we may behold him 5. Jesus Christ is true God having an eternal being he is not as he is God in the rank of Creatures but hath a Lordship and Dominion over them all so much is in these words the first-born of every creature he is first-born who was Lord over his brethren Gen. 27. 39. but not first created and so there is no ground from this Scripture to reckon him among the Creatures Vers. 16. For by him were all things created that are in heaven and that are in earth visible and invisible whether they be thrones or dominions or principalities or powers all things were created by him and for him 17. And he is before all things and by him all things consist He prosecutes the relation which Christ hath to things created holding him forth First as their Creator illustrated from a three-fold division of things created First from their place things in heaven and things in earth Secondly from their natures visible or invisible Thirdly he divideth the Angels one kind of the invisible creatures in thrones dominions principalities and powers whereby probably is meant the severall degrees and dignities of Angels but what those are in particular is wholly unknown to us Secondly he sets him forth as the last end of all the Creatures v. 16. Thirdly as being before them all in time and so explaineth how he is the first-born of every creature and Fourthly as the upholder of all the creatures by his power and providence v. 17. Doct. 1. How bent men are to have but low thoughts of Christ and of the ransome payed by him for the redemption of sinners appeareth from the Apostle's multiplying of conceptions to set forth his excellencie and worth 2. Jesus Christ is eternall God and so his blood of infinite worth all things being created by him as is twice affirmed in this verse which can be said of none but God Gen. 1. 1 3. As the Father hath created all things Gen. 1. 1. and upholdeth all things being made by the word of his power Acts 17. 28. so doth also the Son all those externall works are common to the whole three Persons who are onely distinguished by their inward Personall properties and order of working for by him to wit the Son were all things created and by him all things consist 4. There is varietie of Creatures of different kindes and different excellencies that man may see somwhat of God in every kind Ps. 104. through the whole and have somwhat whereupon to exercise every one of his externall senses and every one of his inward faculties for that end there being things visible and so subject to sense and things invisible which cannot be taken up but by the understanding things that are in heaven that are in earth visible invisible 5. All things created even the most excellent not excluding the glorious Angels and those who most transcend others in power and glory are created by Christ the work of his hands and so not onely are in the rank of Creatures but of his Creatures and would be so looked upon by us that he may have his own room in hearts all other things being contained in theirs for Paul that they might not detract any thing of the honour due to Christ by giving it to Angels extolls him as the Creator of Angels and of all things thereby depressing them as poor weak dependent Creatures by him all things were created that are in heaven that are in earth visible invisible whether they be thrones c. 6. All things are created for Christ the manifestation of his glory as God being the chief end of all so that he is the Alpha and Omega of them all Rev. 1. 8. all things being as from him so for him The setting forth of his glory is a rent due by all Creatures and is accordingly performed by them some give it in an active way as Saints and Angels Rev. 19. 1. some in a passive way as damned men and Devils Rom. 9. 17. and all in an objective way as having God's glorious attributes exerced about them and shining forth in them in some one in some another in the Elect mercy in the Reprobate justice Rom. 9 22. and in all the Creatures wisedome power and goodnesse Psal. 19. 1. for saith he all things were for him 7. All things created whether in Heaven or Earth visible or invisible as they have their first being from Christ by creation so they are continued and preserved in that their being by his providence if he should but with-draw his upholding hand they would quickly return unto their first nothing Ps. 90. 3. for by him all things consist Vers. 18. And he is the head of the body the Church who is the beginning the first-born from the dead that in all things he might have the pre-eminence He describeth Christ thirdly with relation to his Church shewing first he is her Head Secondly the beginning root and fountain cause of the Church and of all the spirituall graces thereof Thirdly the first who rose from the dead never to taste again of death the onely one that ever rose by his own power and who shall raise again all his members whereby his glory is made famous in all things death it self not being excepted Doct. 1. There is the same relation betwixt Christ and his Church which is in the naturall body betwixt the head and the members Christ as man being of the same nature with the Church Heb. 2. 14. the same holy Spirit which poured out grace on him Ps. 45. 2. without measure Joh. 3. 34. acting and residing in his members Rom. 8. 9. 11. all spirituall life and motion Col. 2. 19. yea the common influences of the Spirit flowing from Christ to the Church Eph. 4. 7. there being an indissoluble tye betwixt Christ and every Believer Joh. 10. 28. Christ being of much more worth than the Church is and sufficiently instructed with power and right to prescribe Laws unto and to govern and save the Church Eph. 5. 23 24. the Church again being subject to Christ's rule and Government Eph. 5. 24. and if separated from him would be wholly dead as deprived of all
4. There is a band of Christian love wrought by the Spirit of God by which all the members of Christ's mystical body are knit together for Love is the band by which they are knit together chap. 3. 14. Doct. 5. The more of spiritual influence Believers do draw from Christ they will band the better among themselves for their being knit together by joynts and bands as the members of the natural body by their respective ligaments doth depend upon their receiving of nourishment from the head from whom the body having nourishment ministred and knit together 6. Growth and increase is required in the members of Christ's body and an increase not in pride and conceit of gifts but in knowledge humility faith patience and other graces 2 Pet. 1. 5. which come from God This is to increase with the increase of God that is which cometh from God 7. This Christian increase and divine growth is attained unto by keeping strict union with Christ and communion with his Members for their increasing with the increase of God supponeth nourishment ministred from the Head and themselves knit together by joynts and bands Vers. 20. Wherefore if ye be dead with Christ from the rudiments of the world why as though living in the world are ye subject to ordinances 21. Touch not taste not handle not He reasoneth now against the third sort of Impostors mentioned v. 8. to wit ridiculous and superstitious rites and opinions in worship and doctrine He proponed those Impostors v. 8. in that order wherein they did break up first in the world but in the refutation he altereth the method medling with that first which had most of seeming reason for it His first argument against this head is to this purpose That seeing as he hath already proven they were freed from the Leviticall Ordinances called rudiments of the world see v. 8. which were instituted by God himself by what pretext of reason could they submit to superstitious rites appointed by men as if they were living in the world that is subjected in their consciences to the dictates of men v. 20. Of which ordinances he giveth one instance in the matter of meats and speaketh in the person of some one of those superstitious Rabbies discharging the people to touch or rather for eschewing tautologie and as the word doth also signifie to eat a little of such a meat then to taste it lastly to handle it v. 21. Doct. 1. Through vertue of Christ's under-taking to die for believers and the Father's acceptation of his death for them it followeth that all those benefits which were purchased by his death do as much belong unto them upon their laying hold upon him by saith as if they themselves had died Yea as to this effect they are reckoned to have died with him thus they were dead with Christ to those ceremonies and so they had no more power over them than the Laws of men have over those who are dead because Christ having by his death fulfilled what was typisied by them and so purchased freedome to his people from that yoke they had as much right to that purchased freedome as if themselves had died for it if ye be therefore dead with Christ c. 2. Our being freed from the tye of the Ceremoniall Law and ordinances thereof though appointed by God doth much more liberate us from the yoke of significant rites and religious ceremonies which are onely instituted by men he did not abrogate his own Ceremonies that men might appoint theirs and as it is sinfull for men to injoyn such so it is no lesse sinfull and a very betraying of that liberty which Christ hath purchased Gal. 5. 1. to give obedience to any such injunctions for he reasoneth from the abolishing of the ceremoniall Law to our not-subjecting of our selves to any ordinance of that kind if ye be therefore dead why are ye subject to ordinances 3. The authors of superstition are very diligent to have their superstitious fooleries punctually practised and their commands for that end exactly obeyed Thus he brings in the Masters of superstition delivering their injunctions as it were to every man in particular touch not in the singular number 4. There is no end of superstitious injunctions when once given way to they do both multiply and grow also more strict so here first they forbid them to eat secondly to taste thirdly not so much as to bandle 5. Satan useth most frequently to lay snares and gins in those things whereof men have most frequent use especially in our meat and drink he driveth some to sin in those by excesse Isa. 5. 11. Others by placing Religion in simple abstinence from them under pretence of a more than ordinary mortification So did these Doctors who commanded eat not taste not handle not Vers. 22. Which all are to perish with the using after the commandements and doctrines of men He addeth two other arguments against those superstitious rites especially the placing of Religion in abstinence from meats First they are appointed for the use of man and perish in the using 1 Cor. 6. 13. Secondly all such ordinances are but traditions of men Matth. 15. 9. Doct. 1. We should use all things for that end for which God hath appointed them Religion is not to be placed in those things which God hath only destinated for a naturall or civill use as the wearing of such an habit abstinence from such and such meats for the Apostle reasoneth against the placing of Religion in meats because they are appointed onely for a naturall use which all are to perish with the using 2. This doth not militate against the religious use of Bread and Wine in the Sacrament for God hath appointed those Elements to be so used and the two arguments in this verse are to be taken jointly that no humane authority can injoyn the use of or abstinence from such a sort of meat as a part of religious worship which all are to perish with the using after the doctrines of men 3. Though Church-Judicatories have power to determine time place and other circumstances of worship which are common to religious and civill actions and are left undetermined by the Word as being almost insinite and often changeable upon severall occasions 1 Cor. 14. 40. Yet the Lord hath given no such power unto men whether the Civill Magistrate Church guides or any other to injoyn any thing as service to God in it self which he hath not appointed nor yet to command any thing to be gone about as a religious ceremony or significant rite in his worship all such ceremonies were expressely prescribed by God under the Old Testament so that it was not lawfull to adde anything unto what was commanded them Deut. 12. 32. and the rule of worship must be no lesse compleat under the New Testament Heb. 3. 2. and 5. 6. So those rites were to be rejected for this same very cause they were the commandments and doctrines of men
Churches good but rather imploying their parts and abusing their esteem for graces to their own mutual prejudice So such is the nature and power of this grace of Charity that it knitteth together all these scattered Members and makes their graces and gifts subservient to the good one of another and chiefly to the good of the whole so that the Church is hereby made a compleat intire body which was lame without it In this sense Charity is called the bond of perfection Vers. 15. And let the peace of God rule in your hearts to the which also ye are called in one body and be ye thankfull He exhorts first unto a peaceable frame of spirit towards others such as God approveth of so that when any strife should arise among them it might be over-ruled and as it were judicially composed by this peaceable temper and this because they were called by God to entertain peace and were all Members of one Body And secondly he exhorteth unto mutuall thankfulnesse for favours received for as all the former duties relate to men as their immediate object so it would seem this of thankfulnesse must relate to man also Doct. 1. The vertue of peace importing a sweet quieting of a man 's own turbulent affections such as pride envy malice c. Isai. 11. 13. and a peaceable inclination towards the procuring and preserving of concord with others Heb. 12. 14. is most necessary for Christians and let the peace of God rule 2. It is not every peaceable frame of spirit which is to be sought after but that whereof God is the Author and approver which for attaining unto or preserving of concord will dispense with the losse not of truth and holinesse Heb. 12. 14. but onely of what is our own especially with the restraining and curbing of our sinfull and turbulent humors 2 Cor. 12. 20. So it is the peace of God to wit whereof he is Author and approver which should rule 4. Our esteem of peace ought to be such that when any contention doth arise our love to peace may presently compâ—sce it if it be possible or at least order all our actions which we are put to for our own necessary defence untill it be composed Gen. 13. 8 9. lâ—t the peace of God rule in your hearts It is a Metaphor taken from Judges in playes or strifes unto whose decreet all were bound to stand 5. Christians are called in a singular manner to put on this peaceable temper for Christ doth frequently injoyn it Joh. 13. 34. nothing marreth their work more than the want of it whether the thriving of grace in their own heart or the successe of the Gospel towards others 1 Cor. 3. 3. they are called to be members of an excellent society and so ought to be peaceable in it 1 Thess. 5. 13. To which also ye are called 6. The invisible Church of real Believers is one mystical body knit by faith to Christ their head Eph. 3. 17. and by the bond of love among themselves Joh. 13. 35. and the visible Church is one politick body 1 Cor. 12. 27. conjoyned with Christ the head and amongst themselves by the external profession of the same Truths which union is sealed by their partaking of the same Sacraments 1 Cor. 10. 17. In one body 7. The consideration of this that Christians are one body is a strong argument to excite unto peace In one body 8. Gratitude and thankfulnesse for favours received from others so as in our affections to prize the receit to acknowledge it unto the bestower and to recompense it according to our power and as the necessity of the benefactor or common decency doth require this is a vertue necessary for Christians as for other causes so that peace may be kept peace being broken as frequently for injuries received so sometimes for favours not recompensed 1 Sam. 25. 7 13. Therefore unto the exhortation to peace he subjoyneth and be ye thankeful Vers. 16. Let the word of Christ dwell in you richly in all wisdom teaching and admonishing one another in psalmâ— and hymns and spiritual songs singing with grace in your hearts to the Lord. The Apostle having spoken of many vertues and it being almost impossible to speak of all he exciteth them to the diligent study of Scripture as the rule of all vertues shewing also what use they should make of Scripture First for themselves that they might be made compleatly wise by it Secondly for others that they might teach and admonish them by it Thirdly in relation to God they might take matter for spiritual praise unto him from it Doct. 1. Ministers should excite people to the diligent study of Scripture and people ought to be diligent in the study of it so as they may become familiar with it and it may sink down through the ear and brain to the heart and reside in it being fixed there by frequent reading hearing meditating upon Psal. 1. 2. and conferring about it Ps. 119. 46. whereby also they may attain to a copious measure of the knowledge of it for saith he Let the word of Christ that is chiefly the Gospel Heb. 2. 3. not excluding other Scriptures for the Prophets were inspired by the Spirit of Christ 1 Pet. 3. 19 and did also write of Christ Joh 5. 39. So that whole Scripture is the word of Christ and let it dwell in you it 's a metaphor which speaketh inward receiving of it and familiar conversing with it and let it dwell richly or copiously in you 2. There is that in Scripture which is sufficient to make a man compleatly wise unto salvation as containing all things necessary to be believed or practised 2 Tim. 3. 15. for this is the first fruit to be reaped by the study of Scripture it affordeth all wisdome In all wisdom 3. It is not only the duty of Ministers but also of private Christians keeping themselves within their station and not usurping upon the Ministerial Calling Rom. 10. 15. privately to teach and instruct as also to admonish and reprove one another and the knowledge and wisdom which they draw from Scripture is to be imployed for this end next after the advancing of their own salvation and not for vain ostentation profane jesting or idle jangling 1 Tim. 1. 4. 6. In all wisdom teaching and admonishing 4. The duties of teaching and admonishing among private Christians ought to be mutual there being none so compleat for knowledge so streight in his practice but he standeth in need to have those duties performed sometimes to him by others admonishing one another 5. Singing to God with the voice is a profitable Ordinance of Gods Worship under the Gospel as not only holding forth that which the Word read doth but also staying the heart upon the sweet and lively meditation of the matter which we sing and is most natively directed to the glorifying of God as its proper and immediate scope singing c 6. The Psalms of David and other
scriptural Songs in the in the old Testament may and ought to be sung in this part of Gospel-worship for saith he in psalms hymns and spiritual songs singing c. or rather singing in psalms hymns c. for so the words may be rendered now all agree that hereby are designed the Psalms of David and other scriptural Songs though there be some difference about the kind of Songs which are intended to be expressed by every one of those in particular 7. That this piece of Gospel-worship may be gone about acceptably First Our Songs would be spiritual and this not only for the matter but because of the assistance of Gods Spirit and of a spiritual frame of heart which is required for singing aright Eph. 5. 18 19. Secondly They would carry with them a kind of delectable edification to the hearers as being sung with grave and melodious tones and so as the matter which is sung may be understood by others 1 Cor. 14. 15. This is to sing with grace or in a delicious and edifying strain so is the word taken chap. 4. v. 6. Thirdly Except the heart and inward affection be stirring in this duty the outward grace and delectation which is in it serveth for no purpose singing in your hearts Fourthly In singing the heart ought to be taken up immediatly with the thoughts of praise unto God arising from the consideration of the matter which will alwayes furnish a heart rightly disposed with some thoughts of that kind singing in your hearts to the Lord. Vers. 17. And whatsoever ye do in word or deed do all in the Name of the Lord Jesus giving thanks to God and the Father by him He giveth a common rule for all our actions that they be undertaken in Christ's Name and that thanks be given to God the Father through Christ for the event or successe of them Doct. 1. Christians are not left to their liberty neither in things necessary nor yet altogether in things of their own nature indifferent neither in their words nor deeds nor yet their thoughts for those are deeds or actions of the mind and inward man to do as they please in them but are tied to walk by a rule and particularly they are to be ruled by Christ's command with in-calling of his help and aiming at his glory in what they do for doing in his Name importeth all those three Matth. 18. 20. Luke 10. 17. Psal. 31. 3. and however it be impossible to have an actual purpose to glorifie him and imploy his help actually for every thought word and deed yet the heart would be habitually inclined to do all things in his strength and for him and in solemn and weighty actions there ought to be an actuall purpose of this kind And whatsoever ye do in word or deed do all in the Name of the Lord Jesus 2. They who do all things in Christ's Name will have still abundant matter of thanksgiving to God in the close of their action whatever be the event do all things in the Name c. giving thanks 3. We ought to acknowledge thankfully our obligation to God for the successe and event of our lawful undertakings Not sacrificing to our own net or burning incense to our own drag Hab. 1. 16. Giving thanks to God and the Father or God who is the Father see upon chap. 1. ver 3. which excludeth not the other two persons but the Father being the fountain of the Deity from whom as the prime author all good things are derived to us by mediation of the Son the holy Spirit working them in us Therefore that the order both of nature and of operation may be pointed at for the most part we expresse the Father both in our prayers and praises not excluding the other two persons 4. There is no address to the Father in any duty whether of prayer or praise so as to be born through or accepted in it but through Jesus Christ giving thanks to God and the Father by him Vers. 18. Wives submit your selves unto your own husbands as it is fit in the Lord. In the second part of the chapter from this verse to the end he treateth of these duties which relate to Christians as they are members of a family and as there are in every compleat family three pairs to wit Husband and Wife Parents and Children Masters and Servants whereof the latter is alwayes inferiour to the former so he points at the duty of each of those and still beginneth with the inferiour first because their duty through the subjection which is in it is more difficile and being made conscience of is a strong motive unto the superiour to go about his duty also and first he presseth upon wives their duty to wit subjection to their husbands from the conveniency of it and qualifieth their subjection that it be in the Lord. Doct. 1. It is not sufficient for Christians to go about general and common duties of Christianity but those other duties which belong to them as being in such a state of life to wit as Magistrates Ministers Husbands Wives c. must be in a special manner made conscience of for the Apostle having exhorted unto those common vertues doth now presâ—e such duties as concern Christians in their particular vocations Wives submit your selves c. 2. It is much for the advantage of Religion that particular families be well ordered the whole Church being made up of those hence he presseth much those duties which belong unto Christians as they are members of families Wives submit your selves c. 3. The sum of a Wives duty unto her Husband is subjection which comprehendeth a reverend esteem of him Eph. 5. 33. respective speaking of him and to him 1 Pet. 3. 6. and obedience to him in things lawful 1 Pet. 3. 5 6. Wives submit or subject your selves 4. However a womans own husband may come far short of others in parts gifts and every other thing which deserveth reverence and subjection 1 Sam. 25. 17. yet because of the Ordinance of God and that peace may be kept betwixt man wife she is to submit to her own husband respecting none so much as him depending upon none and following the counsel and direction of none so much as his for so the Apostle commands Submit unto your own husbands 5. Whether we consider the Ordinance of God injoyning or the infirmity of the woman as being of the weaker sex or the great inconveniency of jealousie hatred and strife which followeth upon the denying of this subjection it will be found most convenient equitable and just that wives be subject unto their husbands as it is fit 6. The subjection which a wife doth owe unto her husband is in the Lord Christ so that in the first place she is to subject her self to Christ and from love unto him to subject her self to her husband whence it will follow that she is to obey him only in things lawful and to look upon her
subjection as service done unto Christ which may give her comfort against an unkind return from her husband for he saith as it is fit in the Lord. Vers. 19. Husbands love your wives and be not bitter against them He exhorteth husbands to love their wives as the sum and fountain of all other duties which they owe unto them and forbiddeth bitternesse towards them Doct. 1. As the Lord hath not tied inferiours to their duty leaving superiours at liberty to do what they will in theirs So the mutual discharge of duty betwixt superiours and inferiours man and wife parent and children master and servant is a great incouragement for every one to set about their own duty as having not only the command of God for it but an answerable return from those to whom they do that duty hence having pressed upon wives their duty he doth the like unto the husbands and so in the rest Husbands love your wives 2. The sum of an husbands duty towards his wife is to love her there ought to be love in affection and that most ardent Eph. 5. 25. and love kything in its effects so as that he delight to dwell with her Pro. 5. 18 19. so as that he lovingly direct and instruct her 1 Cor. 14. 35. and so as he provide for her in all things according to his power which either her necessity or dignity of her rank doth call for 1 Tim. 5. 8. Husbands love your wives 3. Bitternesse in husbands towards their wives is a sin to be eschewed much he is to eschew bitternesse in his affections so as not to hate her or cold-risely to love her Eph. 5. 29. bitternesse in words so as not for light causes to upbraid her or speak contumeliously of her Pro. 5. 18. And most of all bitternesse in deeds which consists in giving her little or no trust in the family Pro. 31. 15. and with-holding from her things necessary for her supply 1 Tim. 5. 8. and in beating her which is contrary both to the Law of God Eph. 5. -29. and Nature so that very Heathens did abhor it be not bitter against them It 's a word taken from unsavory meats pointing that his conversation in all things should be delicious sweet and meek Vers. 20. Children obey your parents in all things for this is Wel-pleasing unto the Lord. He commandeth children under which according to the Scripture-phrase are comprehended sons and daughters in law c. Ruth 1. 11 12. to obey their parents in all things to wit which are not forbidden by God and that because hereby they do acceptable service to God Doct. 1. The sum of childrens duty towards their parents is obedience the Greek word signifieth obedience flowing from inward respect and reverence which is to be testified by reverent speaking of them and to them Pro. 30. 17. by giving obedience to their just commands and by thankful recompensing of them chiefly if they fall in straits 1 Tim. 5. 4. Children obey your parents 2. Age or length of days doth not exempt children from this duty Children indeed who are foris-familiate are not tied to cohabit with parents and to care for their affairs according to their direction Gen. 2. 24. which children under the care of parents are tied unto as being members of the family Gen. 37. 12 13. but they are bound to reverence their parents and be thankful to them as their necessity requires for the word rendered Children signifieth all who are begotten whatever be their age Children obey your parents 3. The obedience which children owe to parents is of very large extent even to all things to wit not forbidden of God Eph. 6. 1. which limitation is insinuated here in the reason of the command for this is wel-pleasing unto the Lord but it extendeth to all other things as if the thing commanded be good or in its own nature indifferent yea even their rigid and seemingly unreasonable commands in things indifferent are not to be disobeyed Gen. 22. 6. if they cannot be otherwise diverted Obey your parents in all things 4. As obedience to parents is very acceptable to God for it 's injoyned in the first Command with promise and in the second Table Eph. 6. 2. So that children may obey their parents aright it is necessary that their hearts be touched with some reverence towards God and a desire to please him which will make them endeavour to please their parents in God and thereby do service to God The argument used to inforce obedience bâ—areth this much for this is well pleasing unto the Lord. Vers. 21. Fathers provoke not your children to anger lest they be discouraged Because parents are apt to abuse their parental authority and chiefly the fathers Therefore he injoyneth them to use it moderately not irritating their children lest they turn heartlesse and discouraged Doct. 1. Fathers are so to use their authority over their children as not to give them just cause of irritation whether by denying unto them that which is their due in food raiment or means of education 1 Tim. 5. 8. or by commanding things in themselves unjust 1 Sam. 20. 31 34. or by unjust and rigorous commands about things in their own nature indifferent or inveighing with bitter words against them chiefly when there is no cause 1 Sam. 20. 30. and lastly by beating them either unjustly when there is no fault or immoderatly when there is a fault for just and moderate correction is necessary Pro. 13. 24. Fathers provoke not your children to anger 2. As parents by too much indulgence towards children make them sluggish petulant or prophane Pro. 29. 15. So by their immoderate severity they make them dull to action heartlesse and discouraged from whence do flow sicknesses and death yea and sometimes desperate contumacy the consideration whereof should make parents deal more gently with them though they are alwayes to keep up their fatherly authority for this is given as a reason of the prohibition lest they be discouraged Vers. 22. Servants obey in all things your masters according to the flesh not with eye-service as men-pleasers but in singlenesse of heart fearing God He entereth here upon the duty of servants whereon he insisteth not only because their condition was most hard as being for the most part bought slaves but also it seemeth severals of them under pretence of Christian Liberty did shake off the yoke their masters being unconverted Pagans whereby Satan did labour to make the Gospel odious Therefore Paul exhorteth them to obey their masters who had power over their flesh and bodies in all things lawfull and that not only when their masters were present as labuoring meerly to please them but in sincerity of heart as fearing the all-seing eye of God Doct. 1. The freedom purchased by Christ and offered in the Gospel is spiritual to wit from the condemning power of the Law Gal. 3. 13. from the dominion of sin Rom. 6. 18. and the legal ceremonies Gal. 2. 4. But