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
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
over-shadow me yet Christ is preached and I rejoyce 3. The man whose heart is inflamed with love to Christ's honour and the salvation of lost sinners so as not to value his own particular hazard being put in the ballance with those may expect to find much joy and comfort under his saddest sufferings for Paul being thus disposed rejoyceth though in bonds I therein do rejoyce Vers. 18. yea and will rejoyce 19. For I know that this shall turn to my salvation through your prayer and the supply of the Spirit of Jesus Christ. That he may yet further prevent their stumbling at his sufferings he sheweth That as the Gospel had gained much thereby already it should gain yet more and that his joy in that respect should not be taken from him and that because he knew partly from Scripture and partly also as it appeareth from special revelation that this to wit all the machinations of his adversaries against him should be so ordered of God as that by the renewed supply of furniture from the Spirit of Christ obtained by their prayers his salvation should be advanced by them where by salvation we understand not only his eternal well-being but his constancy also in avowing Truth and the preservation of his temporal life for the time as he cleareth afterwards the contrary of both which was aimed at by his envious brethren their design being as it seemeth either to drive him through his own fear unto apostasie from Christ or otherwise to incite Nero to put him to death Doct. 1. A suffering Christian especially a Preacher may attain not only to present sweetnesse and joy under a bitter crosse but also to a sweet strong perswasion of the continuance of that joy in the time to come for Paul not only rejoyceth in the mean time but also confidently resolveth I will rejoyce 2. The joy of a Christian under a crosse is grounded not only upon good presently enjoyed and felt but also upon that which by faith is apprehended as yet to come so Paul rejoyceth and promiseth to rejoyce because he knew by faith that this should turn to his salvation 3. So powerfull and wise is God in working that out of the eater he can bring meat by ordering our sad afflictions so that our salvation both temporal and eternal shall be advanced thereby thus was it with Paul I know that this shall turn to my salvation 4. That Christians are kept constant under sad sufferings and made to advance in the way towards salvation thereby proceedeth neither from the nature of the crosse nor yet meerly from the power of inherent grace but chiefly from the actual influence and renewed supply of furniture from the Spirit of Christ for that this did turn to his salvation was through the supply of the Spirit of Jesus Christ. 5. Prayer conscientiously gone about is an excellent mean for drawing from God through Christ the choicest of his mercies not only to our selves but also to others for whom we pray So through the prayer of those Philippians supply from Christ was to be communicated to Paul 6. They who pray best and most spiritually are not most taken up with the conceit of their own prayers for Paul imputeth his receipts more to their prayers than to his own though none will question but he prayed as much and as well as any of them through your prayers saith he Vers. 20. According to my earnest expectation and my hope that in nothing I shall he ashamed but that with all boldnesse as alwayes so now also Christ shall be magnified in my body whether it be by life or by death Paul's envious adversaries aimed at two things either to drive him to apostacie or to incite Nero to take his life and in the preceding Verse it is showen that Paul knew they should be disappointed in both these Now he explaineth his knowledg and perswasion of their disappointment in the first and sheweth the ground of that perswasion His perswasion had two parts the Negative part is No terrour of flesh should ever make him deny the truth as a man ashamed of it The Positive is That he should continue in the stout avowing of truth and magnifying of Christ whether he died or lived The grounds of this his perswasion were hope in Gods Word his earnest expectation flowing from his hope and by-past experience Doct. 1. To turn our back upon truth for eschewing of suffering saith as much as that we are ashamed of Christ and his truth and there fore they who do so may expect that Christ will be ashamed of them See Luke 9. ver 26. hence in place of saying he will not deny truth in any thing he saith in nothing I will be ashamed 2. Christians in the case of tryall especially would be very strict and precise so as not to recede from the least point of truth or dutie Thus the Apostle resolveth I will be ashamed in nothing 3. The first step towards defection is a declining of and relenting in the professing and bold avowing of truth when God calleth us to it and to avow truth boldly as occasion offereth is a soveraigne mean to keep us from being ashamed of it For Paul opposeth those two his being ashamed of truth and his bold avowing of it the latter as preventive of the former in nothing I will be ashamed but that with all boldnesse 4. The avowing of truth boldly under persecution tendeth much to the magnifying of Christ his truth for which we suffer and his strength which beareth us up under sufferings being thereby much commended Hence he calleth his boldnesse for truth under his bodily sufferings a magnifying of Christ so now also Christ shall be magnified in my body 5. A Christian is not to hesitate much in the matter of his death or life if so he may get Christ magnified by either of them for Paul standeth not much if so Christ be magnified whether it be by death or life 6. The hope of a Christian having a word of promise for its ground Psal. 130. ver 5. shall never be disappointed for Paul concludeth all this should turn to his salvation and that he should be carried through under sufferings because there being a generall word of Promise for it Rom. 8. ver 28. he hoped in that word according to my hope saith he 7. Then is our hope of the right stamp and truly Christian when being founded upon the Word it exciteth the heart earnestly and by all lawfull means to puâ—sue after the thing hoped for so the Apostl's hope is joyned with earnest expectation the word signifieth the expectation of a thing with head and neck stretched out as pressing to be at it 8. The frequent experience of Gods being nigh unto us and honouring of himself by us in former tryals is a ground for hope to rest upon that he will not leave us in the present strait so Paul gathereth present confidence from former experience that as alwayes so
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
before conversion but also are not to place our confidence even in these works which are really good as being wrought in us by the Spirit of God after our conversion for Paul maketh his speech to rise from those things which he had being yet in nature to all things even not excepting those which he had being now converted although before that time he had done many things which were really good Yea doubtless I count in the present time all things losse 2. Before a man do quite his own righteousnesse and all his other props of vain confidence to rely wholly upon Christ he must first know somewhat of Christ's worth and sufficiencie to do his turn so Paul hath some knowledge of a matchlesse excellencie in Christ which serveth as a motive to make him undervalue all other things to be at him for the excellencie of the knowledge c. 3. The bare knowledge of Christ's excellencie and worth is not sufficient for righteousnesse and salvation except the heart by falth fasten upon and adhere to him being so known for the word knowledge according to the custome of the Hebrew language includeth the acts of the will and affections following upon it Psal. 1. 6. and so it is afterward expounded in these words that I may gain him be found in him having his righteousnesse 4. He that hath taken his confidence from off his own righteousnesse and placed it wholly upon Christ may and should plead interest in Christ and boast of him as his so doth Paul the knowledge of Christ my Lord. 5. A man will not attain to quit his own righteousnesse and his other props of vain confidence to be-take himself wholly unto Christ untill he be made to do it the Law and a wakened conscience must drive him out of those lurking holes before he quit them Rom. 7. 9. hence he saith for whom I have suffered the losse of all things that is as the merchant suffereth the losse of his goods by casting them away in the time of a storm which is sore against his heart if he could do otherwayes and were not through fear of the losse of his life driven unto it the originall word signifieth such a suffering of losse as this 6. So excellent is Christ that all things compared with him and set in opposition to him have that much of basenesse in them that hardly a word base enough can be found to expresse them so he counteth even all things compared with and opposed to him not only losse but dung 7. So compleat is that satisfaction which is to be found in Christ when he is throughly ventured upon for righteousnesse and salvation that the man which hath so done needs not yea will not repent himself of so doing or for under-valuing quiting and trampling upon every thing which impeded him from closing with him for Paul who had suffered the losse of all things for him taking a review of what he had done seeth no reason to recede from it and herefore in the mean time saith I do count them but dung 8. Our closing with Christ by faith for righteousnesse and salvation having denyed confidence unto any other thing besides him is a grace the acts whereof would be often repeated avowed and stood to because it groweth and riseth higher the more it is exercised So Paul in these two Verses repeateth it thrice and his speech doth still rise by degrees those I counted losse yea I count all things but losse and do count them but â—ung saith he 9. There is no gaining of Christ and his righteousnesse except we renounce our own first and the more of losse and damage we see in our own works parts and privileges the more fully and freely the heart be taken off from relying on those there is the more ready accesse to close with Christ and thereby to get all that is in him made out own for Paul by counting all those losse and not otherwayes gaineth Christ that I may gain Christ. Vers. 9. And be found in him not having mine own righteousnesse which is of the law but that which is through the faith of Christ the righteousnesse which is of God by faith He hath shewen one advantage by renouncing confidence in himself to wit his gaining Christ here is a second that hereby in the day when God shall search sinners chiefly in the day of generall judgement he should be found by God incorporated in Christ and sentence should passe upon him not according to his own inherent righteousnesse which consisteth in personall obedience unto the law but according to that imputed righteousnesse of Christ's freely gifted by God and received by faith Doct. 1. It shall go well with those and those only in the day of exact search and tryall especially in the day of generall judgement who shall be found in Christ for this is the great advantage of his counting all things losse that I may be found in Christ. 2. Whoever hath once sincerely closed with Christ by faith shall constantly remain united to and ingrafted in him for the Apostle supponeth that once having gained Christ he shall be found in him at the last day and be found in him 3. As there is no compearing before God in the great day to a man 's own safety and comfort without some righteousnesse of one sort or other so there is no inherent righteousnesse consisting in a man 's own personal obedience unto the Law which can secure him from the dint of God's anger and justice therefore saith he not having mine own righteousnesse which is of the law that is not relying on it as that which would commend him to Godâ— and all righteousnesse inherent even that which is wrought in us by the Spirit of God is called our own because it is really in us 2 Pet. 1. 8. and we our selves being wrought upon by God do really concur for the working of it v. 12. 4. Not only works done in obedience to the Ceremoniall Law or by men in their unrenewed state are uselesse as to the justification of a sinner but even those also which are performed by the truly godly and regenerate in obedience to the Morall Law for Paul quiteth all that righteousnesse which could be called his in the mean time when he had been now of a long time renewed not having mine own righteousnesse 5. That righteousnesse which can sufficiently secure a man in the great day from the dint of God's wrath and justice is onely Christ's to wit that righteousnesse which was inherent onely in him and but imputed unto us Rom. 5. 19. That which is through the faith of Christ saith he that is faith laying hold on Christ. 6. This righteousnesse which can secure a lost sinner from the stroak of justice hath relation unto God in a particular manner as being the righteousnesse of that Person who is God Jer. 23. 6. that onely righteousnesse which is accepted of God Matth. 3. 17. and the imputation whereof to
Church there doth necessarily follow further division and renting both in judgment and affections for Paul having exhorted unto joynt practice he subjoyneth Let us minde the same thing that is Let us keep unity both of affection and judgment to wit in those things wherein we do yet agree importing this cannot be except there be a joynt practice Vers. 17. Brethren be followers together â—f me and mark them which walk so as ye have us for an example He repeateth the former exhortation that they would follow his example and encourageth them from this That he was not his alone many faithfull Servants of Christ did walk as he did whose example he propoundeth unto them as a mark to aim at Doct. 1. As the examples of holy men registred in Scripture are to be imitated by us to wit so far as they have been followers of Christ 1 Cor. 11. 1. so we are to be followers together of them every one helping up another and far from falling in rents among our selves under pretence of giving respect to men some more to one and others more to another 1 Cor. 1. 12. this the Apostle aimeth at while he saith he followers together of me 2. As there are some whose steps are to be followed and whose way in order thereunto is to be diligently eyed as the scope which the archer aimeth at for so the Greek word rendered Mark doth signifie So it is not every one we should so imitate but those only who have walked in the steps of the holy Apostles and other choice Servants of Christ Mark them saith he which walk so but how as ye have us for an example 3. However the way of God be in it self lovely and worthy to be chosen Psal. 19. 7. though few or none did walk in it Josh. 24. 15. yet that this way is made a beaten path by the multitude of those who have made it their choice is no small encouragement and motive to make us walk in it every example being as a standing witness to confirm from experience that all which Scripture speaketh of that way is real truth Heb. 12. 1. for so he draweth an encouragement from this That not only he but divers others did walk in that way Mark them that walk so Vers. 18. For many walk of whom I have told you often and now tell you even weeping that they are the enemies of the crosse of Christ 19. Whose end is destruction whose God is their belly and whose glory is in their shame who minde earthly things He giveth reasons to inforce the exhortation 1. There were many whose example was not to be followed to wit the false Apostles From following of whom that he may deter them as he had often before so he doth now in great grief as seeing the Church of Christ pestered with such false Teachers point them forth in their blackest colours First As being enemies to the crosse of Christ because they opposed the vertue of Christ's sufferings by which alone salvation is obtained Gal. 5. 2. and because they pressed the observation of the Levitical Ceremonies that gratifying the Jews thereby they might shift Christ's crosse or persecution for the Gospel Gal. 6. 12. Secondly Eternal destruction should be their reward if they persisted in that damnable doctrine without repentance Thirdly They were beastly belly-gods as being acted not from a principle of love to God or to the salvation of men but their own fleshly appetite that they might have wherewith to fill their bellies Rom. 16. 18. Fourthly They gloried in their wickednesse and in the multitude of these whom they had perverted Gal. 6. 13. whereof they should rather have been ashamed and which in the end should turn unto their shame And finally all their endeavours reached no higher than things earthly riches honour pleasureâ— applause and such like while as Heaven and things heavenly however much pretended unto were little minded by them And so he leadeth them to gather that such were men not worthy to be followed Doct. 1. The Lord doth sometimes suffer Seducers to multiply in a Church thus to punish the small respect which hath been given to Truth 2 Thess. 2. 10 11. and that those who are approved may be made manifest 1 Cor. 11. 19. for many walk c. 2. The abounding of such Seducers ought not in reason to detract any thing from the respect which is due unto sincere and orthodox Preachers yea such will be the more esteemed of by all sincere lovers of truth for Paul maketh this a reason why such men as he should be imitated Be followers together of me c. v. 17. for many walk saith he that are enemies c. 3. It is the duty of Christ's faithful Ministers to give frequent warning unto the Lord's People of their hazard from spreaders of Errors and wicked Seducers pointing them out in the blackest colours that people may not be insnared by them so doth Paul here Of whom I have told you and now tell you they are enemies of the crosse of Christ. 4. What ever Ministers do of this kind ought not to flow from hatred or evil will to the persons of men a desire of venting reproaches petulancy of spirit or such like Jude 9. but from pure zeal to the Churches weal and from grief of heart to see the Church of Christ pestered by them thus was it with Paul of whom saith he I do now tell you even weeping 4. In times of tryal for Truth there will not be some wanting and those in no small reputation for piety and parts who are carried on to imbrace those Opinions in the matter of Religion which lie furthest off the dint of persecution even although these Opinions be erroneous and destructive to the doctrine of the Gospel for so and in those respects those men were enemies to the crosse of Christ. 5. Not only doth profanity and vice draw down destruction and wrath upon those who live in them Col. 3. 6. but also Errors against Truth are damnable and bring destruction if not repented of chiefly to the maliâ—ious authors and factious spreaders of them for base designs fairded over with fair pretences Rom. 16. 17 18. So saith the Apostle of those masters of Error whose end is destruction 6. That is interpretatively a mans God which is the last end of all his actions and upon which all his care his thoughts and endeavours run most whether it be a mans belly the world his credit or friends hence it is said whose God is their belly 7. There are many who pretend fair for God and the good of souls and yet will be really found to be but self-seekers making a net of a fair outside to catch worldly pleasures riches and honours and this is most frequently to be found in those who spread Errors Whose God is their belly they minde earthly things 8. The chief endeavour of those who walk in a sinful way chiefly in a course of error and the
God working for them in the mean time and his compleat righting of all wrongs in the day of his second coming Mark 10. 29 30. for this is the argument whereby he presseth moderation The Lord is at hand Vers. 6. Be carefull for nothing but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God Here is a further exhortation to beware of anxious heart-cutting diffident care about things worldly and the successe of what we do undertake in our lawful Callings for curing whereof he prescribeth this remedie that in the conscientious use of their Callings they would have recourse unto God by prayer wherein by supplicating for good things by deprecating deserved wrath and thankfull acknowledgement of mercies already received they might pour out their hearts in God's bosome leaving the disposall of all their affairs upon him Doct. 1. However there be a lawfull care about things worldly not prohibited but frequently commanded Rom. 12. 11. Yet there is a care not lawfull to wit when 2 man exceedeth in care and so as to care for nothing but the world Psal. 49. 11. and so as to keep himself upon a continuall rack as fearing want of successe in what he doth Psal. 37. 5. and so as to joyn issue with any thing though never so sinfull for preserving or bringing about the thing cared for 1 Tim. 6. 9. This excessive care is sinfull and here forbidden be carefull in nothing 2. As this excessive care doth hinder the exercise of moderation by driving men to the utmost of rigour in all their dealings with others as fearing lest by the smallest condescendencie they undo themselves so nothing contributeth more to make a man mercifull gentle and condescending to the necessity and good of others though even to his own seeming prejudice than to keep his heart above this anxious vexing diffident and heart-cutting care hence unto the former exhortation of making their moderation known to all men he subjoyneth this as an help be carefull in nothing 3. The best remedie against this excessive diffident care is not to run upon the other extream of casting by all lawful care and diligence Matth. 4. 7. but that in the conscientious use of our lawfull imployments we make our addresse unto God by prayer deprecating deserved wrath asking for desired successe blessing him for favours already received and so to leave the burden of all our care upon him this is it which the Apostle prescribeth but in everything by supplication and prayer c. 4. All our Prayers would be so composed as that they may be known to God that is approved of him and so proceeding from the sense of our want 1 Kings 8. 38. put up in the Name of Christ John 16. 23. and for things according to his will 1 Joh. 5. 14. Let your requests be made known unto God 5. There are severall sorts of Prayers set forth here by three distinct expressions for the word requests is generall to all the kindes First there is Prayer whereby we seek those things which we want from God acknowledging how unworthy we are of them Secondly there is supplication whereby we deprecate evils and judgements whether felt or feared acknowledging our sins whereby we have deserved them Thirdly there is thanks-giving whereby we blesse God for favours already bestowed by prayer and supplication and thanksgiving 6. Blessing of God for favours received is necessary to be joyned with prayer and supplication there being constant matter of thanksgiving under all conditions v. 11. and to suppresse that fretting quarrelling and impatient humour which often venteth it self against God in our prayers and supplications where thanksgiving to God for favours received is not joyned with them Psal. 77. 7. compared with v. 10 11. Hence the Apostle commandeth but in every thing by prayer and supplication with thanksgiving let your requests be known unto God Vers. 7. And the peace of God which passeth all understanding shall keep your hearts and mindes through Christ Jesus For inforcing the former exhortation he subjoyneth a promise that upon their so doing the peace of God a mystery so deep that it transcendeth the reach of naturall reason should as with a guard of armed souldiers defend their understandings will and affections against the assault of any temptation which might otherwayes drive them to discouragement and vexing diffident cares and fears of suffering from men upon their exercise of moderation in all their actions Doct. 1. There is a calmnesse and tranquility of spirit attainable by believers flowing from their peace made with God in justification and wrought in a believer by the Spirit of God hence it is called the peace of God which goeth beyond the reach of all created understanding to comprehend it being a thing almost incredible that those who are most under the lash of divine rods should yet have Gods peace who of all others are most tossed with storms tempests should yet injoy a sweet calm in their own mind who are often destitute of all things should yet be as little anxious as if they injoyed all things A Christian is made up thus of so many seeming contrarieties that no wonder the Apostle doth speak here of this peace of God as passing all understanding 2. This peace of God cannot be preserved but in the due practice of commanded duties especially in the exercise of prayer for it 's promised if they be diligent in prayer v. 16. the peace of God shall guard their hearts 3. Where this peace is intertained it doth marvellously guard the whole soul wit will and affections from being overcome by or disquieted much with the apprehension of losses or injuries whether felt or feared This peace with God and with a mans own conscience in God is of such excellent worth that so long as it is injoyed no other losse is much valued for it 's promised as a guard against the fore-mentioned heart-cutting care The peace of God shall guard your hearts 4. All that is in man especially his soul and every faculty of it is as so many patent ports to receive most dangerous temptations so that there must be a guard set to defend every one of them otherwayes the temptation getteth most ready passage thus much is imported while he saith the peace of God shall keep or guard your hearts that is the will and affection and mindes that is the understanding It is a Metaphore taken from Military affairs where Guards of Souldiers are placed at the Ports of Cities or weaker parts of the walls to stop the Enemies entry 5. However preservation against the on-sets of temptation be a promised fruit of diligence in the use of prescribed means yet all the efficacie of those means cometh through Jesus Christ and his vertue working with them who therefore would be eyed above means hence this safety from the temptation though promised upon their diligence in prayer yet it is through Jesus Christ. Vers. 8.
named Apostles who were called immediatly by God Joh. 20. 21. had infallible knowledge of the doctrine of the Gospel by immediate inspiration from the Spirit of God Joh. 16. 13. were not tyed unto any certain charge further than rules of prudence did direct Matth. 28. 19 were gifted with power to work miracles for confirmation of their doctrine Mark 3. 15. the glad tidings of grace being then but new Joh. 1. 17. And did occasionally exerce the duties of all the Office-bearers of the Church Acts 4. 35. Of which Apostles Paul was one Paul an Apostle 3. Jesus Christ the Mediatour is intrusted with the work of sending out Ministers to his Church for he is the Churches Head Eph. 5. 23. unto whom it belongeth to provide all things necessary for the body hence Paul is the Apostle of Jesus Christ as being sent by him 4. The Father's will and Christ's do fully agree in that which tendeth to the Churches good as here in sending forth an Apostle Paul is an Apostle of Jesus Christ by the will of God 5. None ought to intrude himself upon any Office much lesse upon an Office in the Church without an orderly call Paul is an Apostle of Jesus Christ by the will of God 6. It concerneth a Minister to be so clear in the matter of his Call that he may be able to avow it unto others especially when his Calling is questioned Am. 7. 14 c. when he hath to do with those that know him not as here chap. 2. v. 1 and when he meeteth with contempt and other discouragements in the discharge of his Calling Jer. 17. 15 16. So Paul upon some or all of these occasions avoweth his Calling An Apostle of Jesus Christ. 7. The most gracious able and eminent Christians should be and ordinarily are so disposed as not to despise the lesse eminent and weaker but giving them all due respect are to take their assistance in any thing wherein they may be useful especially seeing God hath not given all things unto every one and the meanest have somewhat whereby they may prove steadable to the best 1 Cor. 12. 21 22. So Paul joyneth Timothy with himself in the Inscription though Timothy was not an Apostle or Penman of Scripture because he being well known unto those Colossians his assent might adde the more weight unto that which is written and that hereby Timotheus might be yet more commended unto them as being so highly honoured by such an eminent Apostle for which cause also Paul giveth him the name of Brother they being fellow-labourers in the Gospel Timotheus our Brother From the description of those unto whom the Epistle is directed Learn 1. Though all the members of the visible Church be externally Saints and federally holy 1 Cor. 7. 14. yet there are some who besides that relative holinesse are really Saints inherently holy and indued with gracious vertues and qualifications and such God respecteth most for whose sake mainly he sendeth his word unto others 2 King 3. 14. for Paul writeth to the Saints in this latter sense mainly though not excluding the former 2. Whoever are Saints are also faithfull and Believers whoever are Believers are also Saints and so far and in the same sense that a man is a Saint he is a Believer also they who are externally Saints and federally holy do professe at least the doctrine of Faith either personally or parentally and they who are inherently holy are also inherently and savingly Believers as not only professing the doctrine but also assenting to the truth of it and imbracing it in their hearts and again all such Believers are really changed from sin to holinesse So these two are here conjoyned as being of equal extent To the Saints and faithful 3. All Saints and Believers are also Brethren because of their professing the same Religion and worshipping the same God Deut. 17. 20. because of their brotherly love and affection 2 Thess. 4. 9. because they have one Father God and one elder Brother Jesus Christ Joh. 1. 12. and because they are all ingrafted in one mystical body and quickened by one and the same Spirit Eph. 4. 4. as natural Brethren have their birth from the self-same parents so the Saints and faithful are also Brethren 4. There is no sanctity faith or fraternity of any moment unto salvation except it be founded upon Christ flowing from him and relating to him whatever is of those among Heathens and men otherwise destitute of Christ is only counterfeit not real civilizing not saving Mat. 5. 46. so they are Saints Faithful Brethren in Christ. 5. After Christ's incarnation and death free-grace hath enlarged it self much beyond its ancient bounds for whereas before the bounds of the people were according to the number of the children of Israel Deut. 32. 8. there is now a Church of Saints and faithfull brethren at Colosse From the salutation Learn 1. Gods favour and free-grace is to be sought after in the first place whether for our selves or others and all other things which tend to our happiness here or hereafter as streams flowing from that fountain thus Paul wisheth for grace first and peace next 2. Where Gods grace and favour is obtained all other things prosperous will undoubtedly follow in so far as God seeth them to conduce for our good Matth. 7. 11. as appeareth from the connexion between the good things wished for by the Apostle Grace be unto you and peace 3. Gods grace and favour together with all good things flowing from it is the peculiar allowance of those who lay claim to God as theirs according to the tenor of the Covenant of grace for Paul in seeking grace and peace owneth God as Father from God our Father 4. As God hath fulnesse of grace and of all things necessary to be conveyed unto lost sinners so there is no accesse unto him to receive of that fulnesse from him but through Jesus Christ who is Mediator betwixt God and man 1 Tim. 2. 5. for he wisheth grace from God the Father through Jesus Christ. Vers. 3. We give thanks to God and the Father of our Lord Jesus Christ praying alwaies for you That the Apostle may excite those Colossians to constancy and progresse in faith and piety and in order thereto procure their attention and benevolence he sheweth that he and Timothy did make conscience of giving thanks to God on their behalf and this they did alwaies when they prayed for them Doct. 1. So apt are people to reject Truth when there is any prejudice against the Preacher 1 King 22. 8. that whosoever would preach to any good purpose must labour so to bear in upon peoples affections that they may have ground to conceive of him as of one that loveth them this the Apostle doth here through the whole Preface unto the 12. verse 2. As it is our duty in relation to God Matth. 9. 8. so it speaketh much our hearty affection unto others when the graces of God
with logick and eloquence both which they abused for seducing the people the first by using false arguments lest any man deceive you the word signifieth to deceive by not-concluding arguments The second by using subtile perswasions called here intising words Vers. 5. For though I be absent in the flesh yet am I with you in the spirit joying and beholding your order and the stedfastnesse of your faith in Christ He giveth another reason of his solicitous care for them to wit the inward affection which he carried to them hereby also he anticipateth an objection how he who lived at such a distance and was unacquaint could take upon him to prescribe unto them and showeth though he was absent from them in body yet he was present with them in spirit both by his affectionate minding of them and as it seemeth by the knowledge which he had of their affairs through extraordinary revelation see 2 Kings 5. 26. and while he commendeth the present appearance of Gods grace in them he doth indirectly exhort them to hold on and persevere Doct. 1. It is not alwayes given unto Gods children to injoy the bodily presence of those who might be profitable unto them for though I be absent in the flesh 2. But there is a spirituall presence which may and ought to be intertained in case of bodily absence which consists in mutuall minding of the case of others 2 Cor. 7. 3. in being sutably affected with their case whether it be good or bad Heb. 13. 3. in praying to God for and by all lawfull means procuring the good of others chap. 4. 12 13. and especially Ministers should never be totally absent from their flocks but as Paul being absent in the flesh ought to be thus present with them in the spirit and be sutably affected with their case as he was joying and beholding their order 3. Where the lives of Professours within a Church are orderly and pious where the order of Church-Government is in vigour and flourisheth where there is unity in a Church every one keeping his station and helping others in their station as a well-ordered Army with banners as each of those doth contribute to the rest so all of them concurring makes the Church a joyfull object to beholders for Paul did joy beholding their order to wit in holy walking 2 Thess. 3. 6. in exercise of discipline Tit. 1. 5 and in their unite on-going Cant. 6. 10. 4. Where the order of Church-Government chiefly is in vigour it contributeth much for keeping Professours steadfast in their assenting unto and avowing of the doctrine of faith Christ's Discipline is a strong hedge to defend his doctrine so beholding their order he beholdeth also the stedfastnesse of their faith Vers. 6. As ye have therefore received Christ Jesus the Lord so walk ye in him He concludeth the Preface exhorting that as they had received Christ to wit in their judgments by assenting to the truths which were delivered unto them by Epaphras concerning him chap. 1. v. 7. and in their hearts by esteeming of adhering to and believing in him chap. 1. 4. and in their practice by setting about those duties which such receipts called for from them chap. 1. 6. And as in all those they had taken Christ for their onely Lord and Law-giver not as a conjunct onely with Moses and the Angels so they would continue constant and make progresse in all those Doct. 1. Jesus Christ is the sum and substance of all saving doctrine 1 Cor. 2. 2. the marrow of all the promises 2 Cor. 1. 20. the fountain furniture and main scope of an holy life Eph. 4. 21 22. so that the receiving of him is the thing most to be aimed at in all the Ordinances as that which maketh our knowledge compleat our faith saving our obedience acceptable for here the Apostle's pointing at their practice in all those giveth this as the compend of all as ye have received Christ. 2. It is not sufficient that Christ be once received in our understanding affection and practice but there must be constancie and progresse made in receiving of him for the word walk importeth thus much so walk 3. The example of progenitours and our own former practice layeth on a strong tye to continue constant in our profession and practice if it be a profession of truth and practice of duty for the Apostle argueth from their own former practice as ye have received so walk 4. No custome though never so ancient no example of progenitours or former practice of our own ought to make us continue in any practice which is sinfull or doctrine which is false and erroneous for he exhorts them to continue in this doctrine not simply from the receiving of it but because they had received Christ the Lord in it and so it was true and orthodox doctrine 4. As the life of a Christian ought to be in a perpetuall motion from sin to holinesse from the World to Heaven so Christ is the way through which he must move for he commands walk in him he must be in him by faith and so reconciled Rom. 8. 1. the truth of Christ must be the rule of his walking Eph. 4. 21 22. and he must walk by vertue of influence which cometh from him Phil. 4. 13. Vers. 7. Rooted and built up in him and stablished in the faith as ye have been taught abounding therein with thanksgiving He prescribeth some means for attaining to constancie and progresse First stability of faith in adhering firmly to Christ and that truth wherein they were taught Secondly abounding in this grace Thirdly thanksgiving for the same The first doctrine which ariseth from the scope is already marked chap. 1. v. 23. Doct. 4. to wit Doct. 2. The gripe which faith doth lay upon Christ is like unto that which the tree hath in the ground and so is most sure for though the top of the tree doth shake yet the root remaineth firm and its firmnesse is from the solidity of the ground through which the roots are spred its fruitfulnesse also is by vertue of sap conveyed from the ground by the roots so the stability of Believers floweth from Christ Jo. 10. 28 29. and sap and influence is conveyed from him by faith for making them fruitfull Jo. 15. 5. Thus the firmnesse of their faith is set forth by a Metaphor taken from trees deeply rooted rooted in him 3. The bond of faith whereby Believers are knit to Christ is like that whereby the edifice is fastned to the foundation the foundation upholdeth the house so doth Christ the Believer Matth. 16. 18. The rest of the building is made conform to the foundation so the copy of a Believers life is taken from Christ Matth. 11. 29. the stones of the building by taking band with the foundation are fastned one to another so faith taketh band upon Christ and in him with others who are Christ's 1 Job 1. 7. for faith is set forth with relation to