knee who have none 11. As the giving of divine honour to Christ doth no wayes impair the glory of God the. Father so whoever detracteth any thing from the honour of God the Son as those Hereticks do who deny his Godhead they in so far detract from the glory of God the Father for the bowing of the knee and confessing with the tongue that Jesus is the Lord is to the glory of God the Father Vers. 12. Wherefore my beloved as you have alwayes obeyed not as in my presence only but now much more in my absence work out your own salvation with fear and trembling The Apostle from this excellent example of Christ so sweetly enlarged and by a new argument taken from their by-past obedience when he was present with them presseth and enlargeth the former exhortation exciting them to make constant progresse in the way of salvation and that with fear and trembling whereby he dehorteth them from security pride and presumption vices opposite to these vertues of modesty and humility which from the beginning of the chapter he hath been pressing in order to union Doct. 1. Then do we take a right view of Christ's most excellent example when the beholding of him maketh us walk like him by imitating him in these vertues which were eminently in him so Paul having enlarged the example of Christ exciteth them to the imitation thereof Wherefore my beloved saith he 2. A Minister may and in some respects ought to commend the People of God committed to his charge for their willing obedience unto the Word of the Lord from his mouth yea and make known even to themselves the good esteem he hath of them so doth the Apostle here as ye have alwayes obeyed saith he 3. Whatever approbation one Christian receiveth from another or from their judicious discerning Minister it should be made use of as a spur to excite to further diligence and is not to be rested upon as if having it we had enough for so the Apostle commandeth as ye have alwaies obeyed now much more work out c. 4. The lesse we have of outward excitements to our duty and the more of discouragements to drive us from it we ought to be the more intent upon it as hereby giving evidence of our sincerity that what we do floweth not meerly from outward principles but from inward respect and love to that which is commanded so the Apostle bids them now much more obey in his absence when he was not present to excite them to go forward and many seducers were now discovered to draw them backward that hereby they might evidence the sincerity of that obedience which they gave unto him when he was with them present as not being eye-service unto Paul but from respect to the command of an omnipresent God 5. In times of schisms and heart-divisions it is too ordinary for people to be taken up with trifles neglecting those things wherein their salvation is most concerned his pressing of them to workout their own salvation importeth that through their divisions this work was much neglected 6. If people were imployed as they ought about that great work how to get their own souls saved they would be lesse in Church-renting and dividing one from another for matters of smaller importance therefore he presseth them to work out their own salvation that he may hereby divert them from their contention and strife 7. Heaven is not to be expected by the lazy and negligent or such as draw back There must be a working and a working of it out whereby is meant the imploying of all our abilities and endeavours to practise all those means that God hath appointed for the accomplishment of our salvation Luke 13. 24. and a constant continuance in the practice of them until heaven and salvation be actually bestowed Matth. 24. 13. This is to work out our salvation and so the word signifieth to carry on a thing begun to its full end 8. However Scripture doth condemn that fear in Believers which causeth diffidence doubting and despair Matth. 8. 26. yet there is a fear opposite to carnal security and to presuming on our own strength which carryeth along with it a sollicitous care about and diligence in every thing which is our duty Psal. 5. 7. together with humility and diffidence in our selves Rom. 11. 20. This is a fear and trembling which is lawful and here commanded as most necessary for carrying on the begun work of salvation unto a perfect close Work out your own salvation with fear and trembling Vers. 13. For it is God which worketh in you both to will and to do of his good pleasure He gives a reason why they ought to work with fear and trembling holding off the extreams of lazy security and carnal confidence because the beginning progresse and accomplishment of every good work is from God working freely and therefore they were not through security to neglect the motions of his Spirit in them to good nor yet be puffed up with conceit of their own strength Doct. 1. The very first motions unto and beginnings of any thing which is spiritually good are the work of Gods grace for he worketh in us not only to do but also to will and that by infusing into the soul a power to will that which is good and by actuating that power making us actually to will So he not only giveth new supernatural faculties but also the use and exercise of them 2. Though the first motions and beginnings of that which is spiritually good be wholly from God yet he doth not constrain or by force necessitate the will unto it but by his omnipotent power he moveth sweetly and worketh effectually upon the will so that he maketh it willing to will that good which is by him intended he worketh in us to will 3. The natural faculties and powers of the soul are not made uselesse by grace as if they were laid aside to do nothing the grace of God in us in the mean time doing all things The will of man is indeed renewed by grace and the will being thus renewed doth also work for he worketh in us to will we do will being wrought upon by God 4. The operation of Gods Spirit in working grace is more than naked moral swasion which consists only in propounding of the object and holding forth inducing considerations to make the will close with that object there being still an indifferency left to man's free-will to accept or refuse as liketh him best There is besides this a real influence from the Spirit of the Lord upon the will a pull of omnipotent power whereby the will is moved infallibly and certainly to close with the object for he worketh to will and so determineth the will 5. Not only are the first principles of and motions unto that which is spiritually good from the influence of Gods grace but also the flowing forth of these motions and acting according to these gracious principles doth flow
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
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
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
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
which men do promise unto themselves from their parts or priviledges as they are opposed unto Christ is not so much in reality as in mens own conceâ—pt and fancie therefore he saith not If any other man hath but if he think he hath whereof he might trust in the flesh Vers. 5. Circumcised the eighth day of the stock of Israel of the tribe of Benjamin an Hebrew of the Hebrews as touching the Law a Pharisee 6. Concerning zeal persecuting the Church touching the righteousnesse which is in the Law blamelesse What he spake in general of his ceding to none in those things whereof his adversaries boasted most he maketh now to appear by reckoning forth eight priviledges As first he was circumcised and so a member of the Church Gen. 17. 11. Secondly The eighth day to wit after his birth and so no Proselyte or Convert from among the Gentiles Exod. 12. 48. Thirdly Of the stock of Israel and so not the son of a Proselyte who used to be circumcised the eighth day Gen. 17. 12. Fourthly Of the tribe of Benjamin whereby he sheweth the certainty of the former by pointing at his particular tribe as also the nobility of his race the first King of Israel being of that tribe 1 Sam. 10. 20 21. And that he came of that tribe which with the tribe of Judah clave to the house of David and the true Worship of God at Jerusalem after the revolt of the ten Tribes Fifthly An Hebrew of the Hebrews to shew his descent from Abraham called the Hebrew Gen. 14. 13. without any mixture of blood by marriage with forreign Nations which might be exactly known by their publick Registers wherein was marked the several descents of particular families Ezra 2. 62. Sixthly As touching the Law a Pharisee and so for his profession most strict the sect of the Pharisees pretending to more strictnesse than any other see Act. 26. 5. Seventhly For his zeal to the Law he was most fervent and so that without respect of persons he persecuted the Christian Church who were looked upon as destroyers of the Law And eighthly As to his personal obedience unto the Law his conversation was blamelesse he could not be justly taxed by men who see no further than the outside 1 Sam. 16. 7. Doct. 1. Those things which natural men especially the finer sort of hypocrites rely upon before they come to Christ are such as are here reckoned forth and may be reduced unto three heads first Church priviledges such were the first five Secondly Strictnesse and zeal in profession such were the sixt and seventh Thirdly A life free from scandal and as to men blamelesse such was the eigth for Paul mentioneth all those as props whereupon men who are destitute of Christ do rely yea and himself did once place his confidence in them as appears from v. 7. Those things were gain unto me Doct. 2. A profession of more than ordinary strictnesse in religious observances is no infallible mark of grace for natural men without Christ yea Church-renters and dividing Sects such as were the Pharisees may pretend to it So Paul once to wit when he was out of Christ and a renter and persecuter of the Church boasted in this That he was a Pharisee that is one of that Sect which pretended to more nor ordinary strictnesse 3. Where men do once engage themselves in Sects and Schisms their furious zeal will drive them on to prosecute their nearest relations and those who have nearest interest in Christ if they oppose themselves to their damnable Errors and to place the very substance of Religion and of doing service unto God in their persecuting of them So Paul being a Schismatick Pharisee did persecute all who were of the Church without distinction and mentioneth his so doing as one pâ—op of his confidence and boasting before he came to Christ concerning zeal persecuting the Church 4. Natural men yea bloody persecutors may attain to freedom from any outward vice and to such a conversation as will be in the sight of men altogether blamelesse So Paul even when persecuting the Church he was as touching the righteousnesse which is of the Law blamelesse Vers. 7. But what things were gain to me those I counted losse for Christ. Having shown what he had to boast of he declareth his esteem of all those things to wit That however when he was in an unconverted state he relied upon them for salvation as much as any other yet now having seen nothing would redownd unto him therby but a real hurt damage he had taken his confidence from off them and wholly placed it on Christ. Doct. 1. It is a matter of great difficulty for any man especially in an unconverted estate to excell in parts priviledges or in a blamelesse life beyond others and not rely on them as that which will bring them to Heaven and so in effect put them in Christ's place for those things were gain to Paul he thought to merit Heaven by them 2. Whatever a man doth rely upon without or besides Christ for righteousnesse and salvation he will when rightly enlightned see a reall losse and hurt to be in it So those things were counted losse by Paul because not only they could not effectuate that for which he did rely upon them but also his confidence in them and the esteem which he had of them impeded him much from coming to Christ those I counted losse 3. There is that in Christ and only in him wherein a soul throughly touched with the sight of sin and deserved wrath will find full and solid satisfaction in order to righteousnesse and salvation So Paul being thus touched Act. 9. 6. taketh his confidence from off all those things placing it only on Christ he counted them losse for Christ that is that he might know him gain him and be found in him being cloathed with his righteousnesse as he explaineth afterwards Vers. 8. Yea doubtlesse and I count all things but losse for the excellency of the knowledge of Christ Jesus my Lord for whom I have suffered the losse of all things and do count them but dung that I may win Christ. What he hath presently spoken of taking his confidence from any thing in himself and placing it wholly upon Christ he repeateth again and again and extendeth it also to all things imaginable without Christ which things however in themselves excellent yet being compared with excellent Christ and as to the point of placing confidence upon them were but losse and damage unto him and however the taking of his confidence from off them was difficult for him and a very suffering upon his part yet he had done it and in the mean time did not repent himself of it counting them as very dung in the fore-mentioned respects and this all that he might gain Christ. Doâ—â— 1. In the matter of our justification before God we are not only not to rely upon our Church-privileges or our works seemingly good