establish Truth and build up the Church they did what in them lay to destroy them both and were men of wicked lives ver 19. However they pretended much zeal for the Law of Moses and good works Thirdly Concision alluding to Circumcision whereof they gave out themselves to be Patrons and defenders and designed themselves by it Gal. 2. 12. which name he taketh from them as being unworthy of it and calleth them concision as it were the destroyers and renters of the Church Doct. 1. There ought to be a spirit of wise and godly zeal in faithfull Preachers against the spreaders of Errors how great soever their reputation be among the people so Paul calleth them Dogs c. 2. That Ministers may guard the Lords People against seducers they would labour to undeceive them by taking off the vizard of piety zeal and other seeming vertues under which the spreaders of Errors do usually lurk that so they may be seen in their own colours thus they pretended to puritie to be patrons of good works and upholders of Circumcision one of God's Ordinances and the Apostle taking off the vizard calleth them prophane dogs evil workers and concision or Church-renters under pretence of pleading for a divine Ordinance 3. It is the Duty of the Lords People to know and discern those who preach Truth from those who preach Error that they may cleave to the one and flee from the other beware of dogs the word signifieth see and know them and from knowledge eschew them 4. It is not unbeseeming piety to use merry words witty and pleasant allusions yea and upon some occasions piercing jests or taunts providing alwaies there be no scurrility or basenesse Eph. 5. 4 for as often elsewhere 1 King 18. 27. So the Spirit of God here maketh use of such while alluding to Circumcision he calleth them Concision giving them a name like in sound but much different in the usual signification and as much to their disadvantage Vers. 3. For we are the Circumcision which worship God in the spirit and rejoyce in Christ Jesus and have no confidence in the flesh He giveth a reason why he did not daign them with the name of Circumcision because not they but he and true Believers had right to that title they only having the thing signified by circumcision whereof he maketh three parts first Worshipping God with the inward and spiritual affections of a renewed heart Secondly Confiding in Christ alone for salvation as being the substance of all these shadows Thirdly A denying of confidence in any of these fleshly priviledges or in any thing but Christ. Doct. 1. Though fair pretences to piety and purity of Worship be alwaies on the side of those who erre from Truth Matth. 7. 15. yet the reality of that piety unto which they pretend is frequently to be found in those who oppose them most so was it here We are the Circumcision that is we have the reality of that Ordinance and they only a pretence unto and shadow of it 2. Circumcision and the rest of those Levitical Ordinances may be said in some sense yet to continue in so far as the thing signified by them doth remain for therefore Paul calleth true Believers the Circumcision because they had the thing signified by it We are the Circumcision who serve God in the spirit 3. Circumcision was instituted for this end that by the outward cutting off the flesh the People of God might be carried on first To cut off the sinful fleshly affections of their heart that so with renewed spirits they might serve God And secondly To lay hold on the blood of the promised Messias for pardon of sin and salvation for Paul mentioneth those two as the thing signified by Circumcision We worship God in the spirit and rejoyce in Jesus Christ. 4. Though it was sufficient for Paul to oppose the inward Worship of the heart to the practice of Circumcision once an Ordinance but now abolished yet it followeth not that outward Ordinances while standing in force may upon that accompt be wholly neglected Gen. 17. 14. for if the outward rite of Circumcision had been yet in force his pretending to the thing signified would not have justified his omission of it 5. External performance of commanded Worship without inward exercise of the spirit in faith love hope and mortification of fleshly lusts by the power of Gods Spirit is scarce worthy of the name of Worship to God neither will it be owned by him as such for it is this exercise of the spirit unto which Paul giveth the name of true Worship We are the circumcision which serve God in the spirit 6. We should so go about commanded Duties in spirit and truth as not to rest upon or glory in them but in Christ alone and his righteousnesse as the only meritorious cause of our salvation So though they worshipped God in the spirit yet we rejoyce in Christ Jesus saith he 7. Confidence in Christ for salvation and upon any other thing besides him such as are outward priviledges external performances are so inconsistent with and opposite to one another that if the one be the other cannot be so Paul opposeth them here We rejoyce in Christ Jesus and have no confidence in the flesh Vers. 4. Though I might also have confidence in the flesh If any other man thinketh that he hath whereof he may trust in the flesh I more The Apostle in the second part of the chapter being to demonstrate the vanity of relying upon any thing besides Christ in the point of justification from his own practice sheweth 1. That he had as much to boast of upon the accompt of outward priviledges as any of his adversaries yea or any other whatsomever if he had found it safe to venture his salvation on such a bottom and this he declareth first in general in this verse Doct. 1. The Lord in his deep wisdom raiseth up such as are most fit to oppose seducers who come not short of them in any thing whereof they glory most that even wherein they glory they may be found but as others see 2 Cor. 11. 12. Thus against those who boasted so much in their outward priviledges as to oppose them unto Christ's righteousnesse in the matter of justification he raiseth up Paul to batter down both their pride and error who had as much matter of boasting that way as they or any other Though I might have also confidence in the flesh 2. Then may a man commend himself by making notour what he hath of graces parts or priviledges equally with or above others when his doing so tendeth to beat down the vain glory of those who boast more of what they are than is meet for Paul here declareth at length his outward priviledges wherein he would yeeld to none which he could not have done without ostentation except it had been to shew the vanity and pride of his adversaries 3. The glory and praise of safetâ— from Gods wrath
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
A BRIEF EXPOSITION OF The EPISTLES of PAUL TO THE PHILIPPIANS AND COLOSSIANS By JAMES FERGUSSON Minister at Kilwinning 1 Tim. 3. 16. And without controversie great is the mysterie of godlinesse God was manifest in the flesh justified in the Spirit seen of Angels preached unto the Gentiles believed on in the world received up into glory John 17. 3. And this is life eternal that they might know Thee the only true God and Jesus Christ whom Thou hast sent EDINBURGH Printed by Christopher Higgins in Harts-Close over against the Trone-Church 1656. TO THE READER CHRISTIAN READER WE do offer unto thy view in the following Exposition an Essay of a Reverend Brother the Author of this Piece toward the opening up of two parcels of the holy Scriptures in such a way as both the sense and use thereof may be given so briefly as may be And albeit he did after such entreaty scarcely permit these first fruits to appear in publick Yet we are not afraid being well aequainted with him to recommend it to thy favour able acceptance And are confident that thou wilt finde in it that measure of solidity and sweetnesse joyned with perspicuity and briefnesse as may help thee to converse more profitably with God speaking in his Word to his Church and excite thee to blesse God for him and the pains he hath taken for thy good We hope also that by thy acceptance hereof he shall be encouraged to give further proof of the Gift and Grace of God in him by opening more of that precious Treasure Yea and that others also may be thereby invited to put their hand to so necessary and usefull a work upon the whole or at least the most difficult and most profound Scriptures That so the Lords People whose callings and necessary affairs do force them to make most use of this brief way of writing in their ordinary reading and meditation on the Scriptures may have an easie help ready at hand to furnish them with matter of meditation and direction for their uptaking and applying of the Scriptures according as their duty and present case may require And this We say without prejudice to those whose ability to buy and leasure to read shall suffer them to make use of other larger Commentaries of holy and learned men But howsoever This way of brief Exposition of Scripture among other means We humbly conceive may prove a profitable help to propagate the knowledge of the Gospel and to vindicate the truth of the Religion professed in this Island when men even of an ordinary capacity shall see that We professe in Our CONFESSION OF FAITH nothing but what immediately riseth from the text of Scripture and what is very often confirmed and inculcate therein As the Lords stirring up of his Servants to lay out their talents in this and the like way for the good of his People is unto us a token for good in these times of so great distemper So the improving and making use of these means would yet further â—onfirm all the lovers of Sion that notwithstanding all that We have met with yet there is hope Our provoked Lord will dwell among us and continue the course of his mercy toward this Island We say provoked Lord because as it is obvious to the observation of all the Godly on the one hand with what tendernesse and loving kindnesse the Lord doth follow his process and pleading of his controversie with his Church in these Islands for our slighting of Christ and of the offer of so rich grace in Him and how He seasoneth our sad afflictions by continuing of the Gospel preached and by stirring up His faithful Servants specially in ENGLAND by their godly and learned Writings to sâ—rengthen all who are on the way toward Him and to reclaim others from their wandrings So it 's too too manifest on the other hand how openly He is provoked by the great abuse of these mercies and that the more we are corrected we revolt daily more and more for by how much more light doth break forth men love darknesse and follow it so much the more Whence it is that Atheism Irreligion and Profanity do every where abound and that the Lord justly recompencing men's wantonness of wit love of their lusts more than of God and their not receiving the love of the truth hath let loose so many errors and delusions and giveâ—up so many to be misled thereby All which as 〈…〉 ey ought not to be lightly look'd upon but as grievous sins and sad punishments of sin So they ought to stir up all those who would approve themselves to be his hidden ones to mourn in secret and to stand in the gap lest these evils come to a greater height and ripen us for yet sadder plagues if we do not entertain more heartily and improve the light while we have it more diligently And for our encouragement we may be confident that the Lord who knows how to be good to such as seek Him in the worst of times whatever may befall the Lords People for a season shall make Truth still at last to triumph And that the Labours of His Servants shall not be lost nor their expectation perish for ever We shall detain thee Christian Reader no longer in the entry but requesting Him from whom every good and perfect gift cometh that He would fit and incline many moe to put hand to this Work and would bless this little Piece and the like means to thy eternal welfare We remain in Him From Edinburgh June 15. 1656. Thine to serve thee in the Gospel DAVID DICKSON GEORGE HUTCHESON A BRIEF EXPOSITION Of the Epistle of PAUL to the PHILIPPIANS The ARGUMENT PAUL having planted a Church at Philippi a City in Maccdonia Act. 16. 12. And now understanding by their Minister Epaphrodittis that they remained constant in the Doctrine of the Gospel although under some hazard of seduction by false Teachers he writeth this Epistle unto them the scope whereof is To excite them unto constancy and further progress in faith and piety having removed the scandal which might arise from his present sufferings Chap. 1. And particularly to the study of humility and unity Chap. 2. And to beware of false teachers Chap. 3. After which he exhorteth them to the practice of some Christian vertues commending them for their benevolence And so concludeth the Epistle with some salutations and his Apostolical benediction Chap. 4. CHAP. I. THis Chapter hath three parts In the first whereof after the Inscription ver 1 2. he exciteth and encourageth them to constancy and progresse in faith and piety partly by shewing the good esteem which he had of them manifested by his praying to God and blessing him for them ver 3 4. and that because of their constant good carriage â—nce their first embracing of the Gospel ver 5. and â—â—cause of his perswasion of their perseverance grounded on Gods saving work of grace begun in them vâ—â— 6. the evident signs
trial 3. That they might be kept from being occasions of stumbling unto others ver 10. And 4. That they might abound in good works undertaken and gone about in the strength of Christ and tending to Gods glory as their main scope vers 11. Doct. 1. That a Christian may be throughly fitted to judge of things controverted there is more required than notional light in the brain to wit Practice according to what he already knoweth and some experimental knowledge and taste of divine Truths in his own heart for the Apostle with knowledge requireth abounding in love and sense that so they might try those things which differ See Heb. 5. 14. 2. Such knowledge as enableth a man to discern betwixt Truth and Error right and wrong is then worthy to be sought after when sincerity in choosing what is right and rejecting of what is wrong is joyned with it for he conjoyneth those two Ye may discern things that differ and be sincere 3. It should be one of our main desires whatever be our wrestlings with corruption within our selves that yet it may not break forth to the offence of others So Paul prayeth that they may be without offence 4. No shorter term ought to be assigned unto our growth and daily progress in holiness than the day of our death for then and not till then shall grace be compleated Heb 12. 23. Thus he prayeth they may abound more and more unto the day of Christ that is Either the day of every mans death so called because of the particular sentence or judgment which is passed by Christ upon every man immediatly after death Luke 12. 20. and 23. 43. or the day of Christs second coming 1 Thess. 5. 2. And this he will have the term-day of their endeavour to continue sincere and without offence because the final and open acquittance of the Elect from sin and misery shall be reserved until then Matth. 25. 33 34. 5. It is not sufficient for Christians to walk without offence by abstaining from what is grosly evil but they must also set about the doing of what is good being filled with the fruits of righteousness 6. It is not the doing of one good work or of some few which will sufficiently evidence a man to be righteous except he aim at the constant practice of everything which is good for that is to be filled with the fruits of righteousness or with good works whereby the sincerity of our righteousnesse is tried as the tree by the fruits Luke 6. 44 45. 7. That a work be truly good or a fruit of righteousnesse it is necessary that the work be done by one who is in Christ by faith and by vertue of strength drawn from Christ for these fruits required are by Jesus Christ that is by strength drawn from him which presupposeth the person to be ingrafted in him Job 15. 4. 8. It is necessary also for a good work That the doer of it have Gods glory for his main scope and not vain glory credit or any by-respect otherwise he is an empty vine bringing forth fruit unto himself Hos. 10. 1. So they are to be unto the glory and praise of God Vers. 12. But I would ye should understand Brethren that the things which hapned unto me have fallen out rather unto the furtherance of the Gospel In the second part of this Chapter lest they should have stumbled at his present suffering and feared lest thereby the Gospel should have been totally extinct he sheweth first That the Gospel had received much advantage already by all those sad things which had befallen him Doct. 1. It is the duty of Christ's Ministers as to forecast what may prove a stumbling-block in the way of the Lords People to retard them in their christian course So by all means to endeavour the removal of it Thus Paul wisely foreseeth and carefully laboureth to remove that offence and discouragement which Christians were apt to take from his sufferings But I would ye should understand c. 2. So wise and powerful is God in working that what is intended by adversaries to obscure his glory and to mar his work He maketh it tend to the further clearing of the one and promoving of the other which holdeth chiefly in the sufferings of his servants for Truth whereby the Lord hath promoved the Gospel frequently as much as by their preaching So Paul's sufferings had fallen out to the furtherance of the Gospel 3. That Truth is a gainer by our saddest sufferings is sufficient reason for contentment under them for Paul resteth satisfied and would have others satisfied also with this That all his sufferings had fallen out to the furtherance of the Gospel 4. The observing of the advantage that cometh to the Gospel by the suffering of the Saints for Christ's Truth serveth greatly to remove the scandal of the crosse for this end would the Apostle have them to understand that what had befallen him was for the furtherance of the Gospel Vers. 13. So that my bonds in Christ are manifest in all the Palace and in all other places He giveth two evidences that advantage had come to the Gospel by his sufferings First his bonds or the Gospel which was the cause of his bonds was made famous in Nero's Court and els-where whileas every one almost enquiring after the cause of his sufferings did learn somewhat of Christ and the Gospel by that mean Doct. 1. That the Gospel getteth entry in the Houses of Kings and great men is a great advantage and furtherance to it for this he reckoneth as one advantage even that the Gospel by his bonds was manifest in all the Palace 2. An occasional report and general fame of Christ and the Gospel may through the blessing of God accompanying it take some by the Heart to whom that report doth come for by the very occasional mentioning of the Gospel as the cause of Paul's sufferings some were made to enquire and learn so much of it as made them fall in love with it else he would not have thought the manifesting of his â—onds had tended to the furtherance of the Gospel Vers. 14. And many of the Brethren in the Lord waxing confident by my bonds are much more bold to speak the Word without fear A second evidence is That contrary to the expectation of enemies who concluded that Paul one of the chief Apostles being put in bonds at Rome no Minister should have the courage ever to preach again many Ministers of Jesus Christ having heard of his constancy under sufferings were encouraged to shake off fear and preach Christ more boldly than ever Doct. 1. The Gospel and glad tydings of Salvation through Jesus Christ is the most excellent word that ever sounded in a lost sinners ear Therefore it is called The Word by way of excellency as if there were no other word besides worthy of the name 2. This tendeth much to the furtherance of the Gospel when Preachers of it are men of
courage not fearing their own personal sufferings if so they may get Christ advanced and the Gospel published for this is given as an evidence of the furtherance of the Gospel even their speaking of the Word without fear 3. The observation of God's upholding others under sharp sufferings should make us couragious in avowing that Truth for which they suffer as knowing God who helped them will not be inlacking to us if we be put to suffer for the same cause for the Brethren in the Lord waxed confident by his bonds 4. As among all Christians so chiefly among Ministers there is a relation of fraternity in Christ whereby they are tied to walk as Brethren by loving one another 1 John 4. 21. admonishing one another Lev. 19. 17. standing for the just credit one of another Jam. 4. 11. and working to the hand one of another for carrying on the work of their Lord Christ 2 Cor. 6. 1. Hence they are called Brethren in the Lord. Vers. 15. Some indeed preach Christ even of envy and strife and some also of good will 16. The one preach Christ of contention not sincerely supposing to adde affliction to my bonds 17. But the other of love knowing that I am set for the defence of the Gospel Because it might have been objected That many of those fore-mentioned Preachers of whom he boasted were but naughty men and small friends to Paul He answereth first granting many indeed did preach Christ from a spirit of envy against Paul to out-strip him and of contention and strife hereby raising a sinful emulation amongst the Ministery while every one laboured who should have maniest to applaud him and from a malicious purpose and desire to procure harder usage for Paul if not his death being now in bonds supposing the more the Gospel was preached Nero would be the more incensed against him Yet herein he comforteth himself that all the Preachers were not of that stamp there being many besides them who preached Christ from love and good-will toward Christ and Paul his prisoner aiming sincerely at the good of the Gospel for the defence whereof he was now in bonds Doct. 1. They may preach Christ unto others who are but hollow-hearted men themselves for so were those who preached Christ even of envy and strife 2. Such is the power of unmortified corruption that it will make a mans most excellent gifts and the exercise of them in the choicest duties of divine worship subservient to his basest lusts for some even preached Christ out of envy and strife 3. The Lord taketh notice not only of the matter which Ministers do preach whether it be Truth or Error but also of the manner how the ends for which and the motives from which they preach even whether they preach Christ from envy and contention or from love and good-will for here Paul taketh notice of it 4. An immoderate sinful desire after applause together with the lust of envy because of the gifts and estimation of others is a sin whereof those who preach Christ are sometime guiltie for here some preach Christ out of envy 5. The Ministers of Jesus Christ had need to resist the very first motions of the fore-mentioned evil seeing where it is once rooted in the heart it will make a man prostitute his parts and gifts yea the very preaching of Christ to the service of it So those of whom the Text speaketh having once given way to a spirit of sinful emulation against Paul they rest not until they even preach Christ out of envy 6. Where there are self-seeking men in the Ministery making a trade of their excellent preaching and other exercises of their gifts and parts mainly to get themselves much thought of and others vilipended unity cannot long continue in the Church of Christ but such spirits before they fail of their intent will rather trample upon the Churches peace for those two are conjoyned they preached Christ out of envy and strife 7. Though a man preach Truth and exalt Christ in preaching Truth yet if he do it from a spirit of envy to get others decryed and himself extolled he is but an unsincere rotten-hearted hypocrite notwithstanding of all his preaching in Gods sight for those men preached Truth else Paul ver 18. would not have rejoyced in their preaching yet seeing they preached of envy they are spoken of as unsincere and unfaithful Preachers who preached not sincerely 8. Envie and sinful emulation because of the parts and esteem of others is a cruel and unsatiable lust thirsting after the very blood of those against whom they have emulation for those men who envied Paul would gladly have added affliction to his bonds and have stirred up Nero by occasion of their preaching to have taken his life 9. Though some that preach Christ are but hollow-hearted men yet all are not so and the sincerity of those that are honest is sufficient comfort against those discouragements which might arise from those who are otherwise for though some preached Christ out of envy yet Paul comforted himself in this that others preached of good-will 10. This is prais-worthy in a Minister when he is stirred up to preach from love to Truth good will to the work and to Christ whose work it is endeavouring what in him lieth to encourage all even the meanest who have their hand at the Work for that is here commended even to preach Christ of good will and love to wit love to Christ to Truth and unto Paul 11. An honest heart will respect those much whom love to Truth hath brought to any suffering or hardship for therefore did those honest Ministers preach from good will unto Paul knowing he was set or did lie to wit in prison for the defence of the Gospel 12. The sufferings of the Saints for the Gospel are real preachings and are speaking apologieâ— and defences for the power and truth of the Gospel I am set saith Paul for an apologie of the Gospel as the word is in the original Vers. 18. What then notwithstanding every way whether in pretence or in truth Christ is preached and I therein do rejoyce He giveth a second answer unto that which might have been objected to wit Whatever they aimed at in their preaching yet Jesus Christ was made known by them and this made him glad Doct. 1. The blessing of the Word preached doth not depend upon the honestie and saving grace of the Preacher A gracelesse Minister may through Gods blessing upon his own Truth be an instrument of much good unto others for they who preached Christ in pretence only pretending love to Christ but really seeking their own applause were surely doing good unto some else Paul would never have rejoyced so much that Christ was preached by them 2. The apparent diminution of our own esteem and credit ought not to be much regarded if high esteem of Christ be upon the growing hand Paul regarded it not notwithstanding saith he that is though they seek to
whereby he doth not expresse a hope or confidence of faith but onely of charity and love to the Churche's good 1 Cor. 13. 7. which made him hope that God would bring about that particular which tended so much to their advantage although he had no certain promise for it to build faith upon 3. The crosses and comforts of a Christian indued with a truly publick spirit depends not so much upon those things which are of particular concernment to himself as those which are of publick concernment to Jesus Christ and to his Church in the World so Paul's comfort though now in bonds depended much upon the state of this Church at Philippi I may be of good comfort when I know your state saith he Vers. 20. For I have no man like-minded who will naturally care for your state He commendeth Timotheus from his affection towards them in so far that he came not short of the Apostle himself or at least resembled him most in his sincerity and diligence in seeking after their spirituall good There was no man like-minded to Paul except Tmotheus alone for he is excepted as appears from ver 22. Doct. 1. It contributeth much for the good successe of a Minister's pains among a People that he be looked upon by them as one who will thirst after their good more than any thing else so Paul being to send Timothie representeth him as such he naturally careth for your estate 2. That a Minister may be fitted to do good among a People he would place before himself the patern of the Apostles and so far as in him lyeth set himself to imitate them in that care diligence and affection which they had towards the Church of Christ for herein is Timothie commended I have no man like-minded 3. Then doth a Minister imitate the Apostles in watching over their flock when first the state of souls is the object of his care he careth for your state Secondly when their care is more than ordinary and in a sort anxious and solicitous even a care which in other things would be sinfull the Greek word signifieth such a care And thirdly when it is such as is naturall and kindly arising not from constraint 1 Pet. 5. 2. but from love to the party cared for being such as is the care of a parent toward his child who will naturally care saith he Vers. 21. For all seek their own not the things which are Jesus Christs He further commendeth the care which Timotheus had of them It was such that he postponed his own particular affairs to the work of Christ among them wherein he was singular almost all others who were with Paul refusing as would appear to undertake so long a journey from the too great respect they had to their own case and profit Doct. 1. So near is the relation betwixt Christ and the Church such as is of the husband to the wife Rev. 21. 9. of the Head to the Members Eph. 1. 22. of the King to his Subjects Matth. 21. 5. that both their concernments are one what concerneth them concerneth him so the under-taking of so long a journey for the advantage of the Church at Philippi which all declined except Timotheus onely is here called a seeking the things of Jesus Christ. 2. This commendeth a man's zeal for Christ much when the luke warmnesse of others doth not blunt his edge but though all should be for their own things yet he alone will be for the things of Jesus Christ for herein is Timotheus commended 3. Our own things that is worldly ease profit credit pleasure and the things of Christ wherein his honour and the publick good of his people is much concerned are often in two contrary ballances respect to the former making us frequently to neglect the latter for so are they here opposed their own things not the things of Christ. 4. Though Christians may and justly ought to seek their own things with subordination to the things of Christ I Tim. 5. 8. Yet they may not seek their own things in opposition to the things of Christ that is so as for respect to the former to neglect the latter for Paul condemnes not the seeking of their own things simply but that through seeking of them they did not seek the things of Christ. 5. A Christian and especially a Minister ought to be so disposed that no private interest or concernment of his own should so far weigh with him as to make him for respect unto it shift or refuse any thing which Christ doth call him unto for furtherance of his Work for herein is Timothie commended and for want of this disposition the rest are blamed all seek their own things 6. The Lord by putting Professours upon hazardous troublesome and expensive imployments for Christ discovereth often in many too much love to self and little love to Christ which otherways would have lyen undiscovered so the motion of this long journey to Philippi did discover in the most part of Paul's companions that they did seek their own 〈…〉 d not the things of Christ. Vers. 22. But ye know the proof of him that as a son with the father he hath served with me in the Gospel For proof of all he appealeth to their own experience concerning Timotheus while he preached the Gospel with Paul at Philippi as a son with the father which speaketh both his modestie as also that he was like-minded with Paul in all things following his example Doct. 1. A Minister's own carriage if it be modest Christian and ministerial will speak more to his commendation among judicious Christians than all the recommendations which he can have from others although these be in their own place usefull and lawfull but ye know the proof of him saith he I need not speak much for him 2. The calling of the Ministerie is a service and Minsters are servants to Christ for the Church and not lords over their faith 1. Pet. 5. 3. so Paul and Timothie did serve in the Gospel 3. Those who are of older standing in the Ministerie and thereby have attained a good measure of respect parts experience and prudence should not despise these of later standing but acknowledge them as fellow-servants so Paul though a great Apostle and the elder Minister yet acknowledgeth Timothie as his fellow-servant he hath served with me in the Gospel saith he 4. These who are of late standing in the Ministery ought to honour the aged as the son doth the parent obeying their counsels and following their example in those things which tend to the edification of the Church so did Timothie honour Paul as a son with the father he hath served with me in the Gospel Vers. 23 Him therefore I hope to send presently so soon as I shall see how it will go with me 24. But I trust in the Lord that I also my self shall come shortly He concludeth from what is said his purpose to send Timothie having once seen how himself should
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
the work of Christ he was near unto death he had no evill conscience therefore in bringing sicknesse upon himself 3. However God loveth mercy better than sacrifice and willeth no man foolishly and rashly to be prodigall of his own life and health no not under pretence of doing service unto him 1 Tim. 5. 23. Yet there are some cases wherein he calleth men to the performance of some duties and which they should be willing to go about although they should evidently perceive most certain hazard of life and health to ensue thereby such are the duties of owning those who suffer for Christ contributing to the supply of their outward necessities when they cannot be supplied otherwayes the faithfull discharging of any publick imployment wherein we are intrusted those were the duties for performance whereof Epaphroditus regarded not his life wherein he is here commended for the work of Christ he regarded not his life to supply your lack of service 4. As it sometimes falleth out that through distance of place or other insuperable difficulties the children of God cannot manifest that cordiall affection by their own presence and personall attendance which they carry unto those who suffer for truth so they ought to supply that in-lack so far as is possible by others who representing them may go about these duties of humanity and charity in their name Thus there was no want of affection in these Philippians toward Paul onely there was a lack of service they not being able though otherwayes willing to attend him because of distance of place and they direct their Pastour to supply this lack of their service towards himâ— CHAP. III. IN the first part of this Chapter having premitted an exhortation to rejoyce in the Lord Christ v. 1. he exhorteth them to beware of false teachers who gloried in circumcision v. 2. shewing that not they but he and other true believers had right to that title v. 3. In the second part being to oppose his own practice to their dangerous opinions in the matter of Justification he sheweth he had as much to boast of as they v 4. which he instanceth in eight privileges v. 5 6. In none whereof he did now place any confidence v. 7. nor yet upon any thing imaginary without Christ confirming this his resolution practice by shewing the advantages to be hereby gained namely 1. access to Christ v. 8. Secondly his being judged not according to his own righteosnesse but Christ's v. 9. Thirdly experimentall knowledge of the worth and power which is in Christ v. 10. And fourthly his attaining to the glorious resurrection of the just v. 11. And obviateth a mistake shewing he had not yet attained unto perfection in the knowledge of and conformity with Christ but that it was his aim v. 12. which he inlargeth and cleareth by a similitude taken from runners v. 13 and 14. In the third part he exhorteth them to follow his example leaving place for God to give a more full manifestation of any thing which was doubtsome v. 15. providing they did walk peaceably and tenderly v 16. and so having repeated the exhortation v. 17. he inforceth it because 1. there were many whose example was not to be followed to wit the false Apostles whom he setteth forth in their blackest colours v 18 19 Secondly his own example was worth the following v. 20. and he with such as he was to be rewarded gloriously v. 21. Vers. 1. Finally my Brethren rejoyce in the Lord. To write the same things to you to me indeed is not grievous but for you it is safe THat he may guard those Philippians against the Errors of the false Teachers in the doctrine of justification he premits an exhortation to rejoyce in the Lord Christ as the author purchaser and worker out of their salvation and all their other happinesse excusing himself for his often inculcating of the following admonition because it was not wearisome unto him nor yet unprofitable for them Doct. 1. Unity in judgment and affection would be so pressed upon us by others and endeavoured by our selves as not to prejudge the purity of doctrine for having pressed unity chap. 2. he presseth purity of doctrine as much in this 2. According as people are tainted with or tempted unto Error so should Ministers be more or lesse in the publick refutation of it Thus the Apostle writing to the Galatians entereth a just dispute with the false Apostles urging reasons and answering objections because many in that Church were already seduced by them Gal. 3. 1. But here because the Philippians were only tempted unto and not much overtaken with Error he doth not so much dispute as admonish and exhort 3. To rejoyce in Christ that is to keep our hearts affected towards him and the doctrine which speaketh of him to be constantly and with delight making our recourse unto him and imploying him as the author procurer and worker out of all our happinesse here and hereafter is a choice guard against any Error which is contrary unto those Truths relating to him for the Apostle being to guard against Errors in the doctrine of justification premitteth this as a foundation to the whole work rejoyce in the Lord. 4. It is not sufficient to know what Jesus Christ is what he hath done for us or what use may and should be made of him except that the knowledge which we have of him do produce suitable affections in the heart towards him for having made Christ known chap. 2 v. 6 c. he inferreth from thence with a finally that their hearts should rejoyce in him the word saith as much as there remaining one thing yet necessary 5. The often repeating and frequent inculcating of such points of Truth as are most for edification of the hearers ought neither to be burdensome to a Minister nor yet wearied of by the people so to inculcate often the following admonition was not grievous unto Paul neither were they to weary of it because unto them it was safe 6. Temptations unto Error for the most part are covered over with such pious pretences Col. 2. 23. and lovely baits Gal. 6. 12. that there is need of many guards and frequent warnings to keep them off so the Apostle thinketh it necessary to reiterat again and again both by preaching while he was present and now by Letter while he is absent this following exhortation To beware of false-Teachers But for you it is safe Vers. 2. Beware of dogs beware of evil workers beware of the concision He exhorteth them particularly to beware of false-teachers who did labour to conjoyn in the matter of justification the righteousnesse of works with that righteousnesse which is of Christ by faith whom he calleth first Dogs because of their barking against the sincere Doctrine of the Gospel and their railing against the orthodox Preachers thereof and this all to get wherewith to satisfie their unsatiable greed Secondly Evil workers because under pretence of working well to
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
for the increase of knowledge so if we would walk worthy of the Lord we must be growing in knowledge Ignorance in professors dishonours God as much as fruitlessnesse for increasing in the knowledge of God is joyned with fruitfulness and both of them required in order to their walking worthy of the Lord. Vers. 11. Strengthened with all might according to his glorious power unto all patience and long-suffering with joyfulnesse In order to their walking worthy of the Lord unto all well-pleasing he prayed thirdly that they being furnished from above with power might patiently endure whatsoever afflictions they should meet with in the way of their duty and that with joyfulnesse Doct. 1. God is well-pleased with and much honoured by those who are christianly and upon right grounds patient under the crosse and cheerfull for in order to their walking worthy of the Lord unto all well-pleasing spoken of v. 10. he prayeth that they may be strengthened unto all patience and long-suffering in this verse 2. So many are our spirituall adversaries Eph. 6. 12. so many are their onsets from all hands 2 Cor. 2. 11. and so necessary is it to overcome not onely one but all Heb. 12. 4. that no lesse is required than might and all might for carrying the victory in this Christian warfare for the Apostle prayeth for it being strengthened with all might 3. This might and all might wherewith Christians are furnished is not their own they are but weak and infirm in themselves even though renewed and sanctified Rom. 7. 18. their strength must be sought by prayer from God and it floweth from no other fountain than the power of God for Paul seeketh it by prayer and pointeth at the power of God as the great Magazine from whence it cometh according to his glorious power 4. The power of God whereby believers are strengthened is alwayes glorious as being still victorious over strongest adversaries Rom. 8. 37. and making weak believers to overcome principalities and powers 2 Cor. 12. 9. According to his glorious power 5. Christian strength and fortitude is best seen under saddest sufferings and when crosses and hardships are entertained with patience and continued crosses with long-sufferings or with patience drawn out in length it speaketh much of christian strength and courage for the effect of their being strengthened with all might is all patience and long-suffering 6. There is an allnesse or universality which ought to be in this grace of patience First with respect to the subject it ought to quiet the whole man his hand his tongue his heart Psal. 37. 1. Secondly to the grace it self as being without any mixture of passion so far as is possible I am 1. 4. Thirdly with respect to crosses of all kinds Heb. 12. 4. And fourthly It ought to be extended to all times so long as the crosse continues Heb. 11. 27. Unto all patience Doct. 7. Our patience must not be unwilling and as it were extorted by force but ought to proceed from a joyful mind as knowing all things work together for our good and that one day we shall be above the reach of sufferings Matth. 5. 12. Long-suffering with joyfulness Vers. 12. Giving thanks unto the Father which hath made us meet to be partakers of the inheritance of the Saints in light The Apostle in the second part of the chapter being to propound a short sum of christian doctrine doth by way of thanksgiving make mention of God the Father his gracious work whereby he maketh the Elect fit to partake of Heaven the bright and glorious Inheritance of the Saints Doct. 1. Christian joy if of the right stamp doth vent it self not in lascivious expressions or gestures Eph. 5. 4. but in thanksgiving to God for having spoken of their long suffering with joyfulnesse he sheweth from his own example how their joy should be expressed to wit by giving thanks to the Father 2. The serious consideration of the admirable work of our Redemption may make a man rejoyce under the saddest of crosses for he pointeth at the reason of their joyfulnesse to wit the work of our Redemption whereof he here speaketh 3. So admirable is the work of our Redemption and so much of mercy Rom. 5. 8. justice Isa. 53. -9 10. and divine condescendence is manifested in it Joh. 3. 16. that Paul can hardly speak of this subject without giving of thanks to God and exciting of others to do the like Giving thanks to the Father 4. Heaven is a lightsom and splendid Inheritance full of the light of knowledge 1 Cor. 13. 12. joy Psal. 16. 11. and glory Dan. 12. 3. for it 's Heaven whereof he speaketh while he saith the inheritance in light 5. Heaven is the portion of those only who are Saints no unclean thing shall enter there for it is the inheritance of the Saints 6. As the greatest blessing such as Heaven all that is in it are communicable to lost sinners so that any cometh to Heaven proceedeth not from his own merit or worth but from Gods free gift for it is called an Inheritance or as it is in the Original a Lot in allusion to the Land of Canaan where every Tribe enjoyed a portion not according to their own choice or worth but as God did measure out unto them by lots see Josh. 18. 10 c. 7. None who are unfit or unmeet for Heaven getteth accesse to it He makes us meet before we partake of that Inheritance 8. Every man in his natural state is unfit for Heaven as being under Gods curse Gal. 3. 13. an heir of Hell and wrath Eph. 2. 3. He finds us unmeet and maketh us meet 9. It is not in the power of fallen man being dead in sins and trespasses Eph. 2. 1. to quicken himself and come to God whereby he might be meet for such a glorious Inheritance it is only God who thus maketh lost sinners meet who hath made us meet Vers. 13. Who hath delivered us from the power of darknesse and hath translated us into the Kingdom of his dear Son He explaineth how God doth make us meet to wit by drawing us out of that corrupt state of nature wherein we were detained as slaves and translating us into the state of grace called Christ's Kingdom as Rom. 14. 17. This he doth in our effectual calling Doct. 1. Man's natural state is a state of darkness without the light of saving knowledge 1 Cor. 2. 14. solid comfort Isa. 57. 21. or true holinesse Eph. 2. 2. which in Scripture is called light Matth. 5. 16. for our natural state is here called darkness 2. Every man is kept in slavery under the power of sin and Satan Eph. 2. 2. so long as he continueth in that his natural state we are even under the power of darknesse 3. The affections of man by nature are so far engaged to this sinful state and so far a slave unto it that except he be plucked out by the strong hand there is no
them how to order their speech and ordinary conference so as it may alwayes carry along with it delectable edification unto the hearers being seasoned with the salt of holy and divine wisedome whereby they should acquire ability and prudence to answer pertinently in any thing whereof they should be ques 〈…〉 d chiefly about the grounds of Christiantie 〈◊〉 〈◊〉 We are not leâ—t to run at randon in our ordi 〈…〉 courses so as to speak idly Matth. 12. 36. much 〈◊〉 profanely Ep 〈…〉 〈◊〉 9. but are at all times and with all persons to have an eye to the good of those with whom we speak so as both to delight and edifie them by our speech for this is to speak with grace see Ephes. 4. 19. Let your speech be alway with grace 2. That our speech may be with grace and so both delight and edifie the hearers The salt not of bitter and satyrick jesting Eph. 5. 4. but of divine wisedome is required that noysome putrifying and profane discourse may be eschewed and what we speak may be so ordered upon an exact survey of time place and company as it may prove most savorie and acceptable unto the hearers for this is the use of salt to extract putrifying humors from meats and make them delicious to the taste fit for digestion and good for nourishment seasoned with salt 4. As Christians should endeavor that measure of knowledge whereby they may be inabled to give a reason of their faith unto those who ask them So it is not sufficient to answer materially to that wherein we are questioned except we answer in the right manner also that is confidently understandingly reverently and gravely not jestingly for he saith not that ye may know with but how to answer 5. The habituating of our selves to edifying discourse in our ordinary strain is a profitable mean for growth in knowledge and the through understanding of those things which we know for the fruit to be reaped by speaking alway with grace is that ye may know how ye ought to answer every man Vers. 7. All my state shall Tychicus declare unto you who is a beloved brother and a faithfull minister and fellow-servant in the Lord 8. Whom I have sent unto you for the same purpose that he might know your estate and comfort your hearts 9. With Onesimus a faithfull and beloved brother who is one of you They shall make known unto you all things which are done here In the second part of the Chapter the Apostle having commended Tychicus from the esteem which he had of him and from his ministerial calling showeth he had sent him to them to give them certain information concerning his own case and to return unto him certain information concerning theirs and that he might prove comfortable unto them by his presence preaching and otherwayes v. 7 8. And joyneth Onesimus with him in the Commission whom he also commendeth as a faithfull Christian beloved of Paul and as it would seem their own countrey-man v. 9. Doct. 1. It concerneth a Minister much to be of a good report among and well-esteemed of by People that so the Word may be the more readily received from him for this cause Paul being to send Tychicus to comfort their hearts commends him much unto them as a Christian whom he himself loved deaâ—ly who is a beloved brother as a Minister who was faithfull for his Master a faithfull Minister as one whom Paâ—â— had associated to himself sometimes as a colleague in the work of the Ministery Acts 20. 4. And fellow-s 〈…〉 t in the Lord. 2. It is good to be rightly informed of the state of those who are sufferers for Christ that we may accordingly sympathize with them Heb. 13. 3. be preparing for the like sufferings Joh. 15. 20. and incouraged by their constancie Phil. 1. 14. for Paul sendeth Tychicus to inform them of his case 3. The carriage of those who suffer for Truth ought to be such as they need not be ashamed who should know of it Paul sendeth Tychicus to declare all his state unto them 4. Publick and common reports especially of things at a distance are not much to be trusted A man may easily wrong both himself and others by being too credulous of such Hence Paul sendeth Tychicus to inform them certainly of his case All my state shall Tychicus declare unto you and whom I have sent unto you for the same purpose 5. It concerneth a Minister prudently to inquire and seek to know the state of those who are committed unto his charge that he may be theâ—â—by directed how to speak to their state for he sendeth Tychicus to know their estate 6. The carriage of people ought to be such as they need not be ashamed that those who are over â—â—em in the Lord come to the knowledge of it for he sendeth Tychicus that he may know their estate 7. A Christian sufferer for Truth ought not to be so much taken up with his own particular concernment as not to be affected with the tryals and sufferings of others though possibly they be much lighter than his own So Paul though now in bonds sendeth Tychicus to strengthen and comfort those Colossians under their present tryall from the false teachers and comfort your hearts 8. As true grace will bring a man to esteem and credit chiefly with those who themselves are gracious and sometimes with others also for it cutteth off those vices which make men contemptible and adorneth with the contrary vertues So where true grace is it will make a man reckon interest in all those who have grace and testifie his affection unto them whatever hath been their carriage formerly and notwithstanding of any present disparity which may be among them otherwayes for here Onesimus whom many take to be the same who is mentioned in the Epistle to Phtlemon and so was once a fugitive servant is now being converted intrusted with an honorable Commission and is owned by this eminent Apostle as his beloved brother with Onesimus a faithfull and beloved brother 9. Though grace in a person be the main thing which should commend him to us yet other naturall and civill relations ought to have their own deserved weight Grace doth not dissolve such bonds but rather strengtheneth them So Paul commendeth Onesimus unto them from this that he was one of them Vers. 10. Aristarchus my fellow-prisoner saluteth you and Marcus sisters sonne to Barnabas touching whom ye received commandments if he come unto you receive him 11. And Iâ—sus which is called Justus who are of the circumcision These onely are my fellow-workers unto the kingdom of God which have been a comfort unto me Here are salutations sent to the Church at Colosse by three of those who were in Paul's company and they are described first severally from their respective names and other adjuncts next joyntly from their Nation they were Jews from their pains in promoving the Gospel and from their usefulnesse to Paul himself