of the cup the great wave of affliction did first beat on him and being thereby broken some small sparks of it only do light upon us I fill up that which is behind or the relicts and hinder parts of the sufferings of Christ. 5. The cup of affliction and sufferings goeth about by course and round as Christ did drink of it first the Apostles only standing by Joh. 18. 8. so their course came next 1 Cor. 4. 9. and thus it hath gone from hand to hand ever since all are not made to drink of it at once that some may still be in a capacity to pity help and sympathize with others 2 Cor. 8. 14. so the word rendred fill up signifieth to do a thing in our own course or turn 6. As the personal sufferings of Christ were for the Churches redemption and to satisfie the Fathers justice for the sins of the Elect Act. 20. v. 28. which he did compleatly Joh. 19. 30. So the sufferings of the Saints are also for the Churches good though not for her redemption or expiation of sin neither in its guilt nor punishment 1 Joh. 1. 7. yet to edifie the Church by their example Jam. 5. 10. to comfort her under sufferings 2 Cor. 1. 6. and to confirm that Truth for which they do suffer Phil. 2. 17. In which respects Paul affirmeth his afflictions were for Christs bodies sake which is the Church Vers. 25. Whereof I am made a Minister according to the dispensation of God which is given to me for you to fulfill the Word of God He confirmeth his Apostleship yet further from his calling to that Office and withall giveth a reason of his suffering cheerfully for the Churches good he was called to be a Minister unto the Church chiefly among the Gentiles of whom these Colossians were a part and that by the appointment of God that he might open up and preach the word of the Gospel fully or that God by his Ministery might fulfill that word of Prophecy and Promise of calling the Gentiles in the dayes of the Gospel Zech. 2. 11. for to fulfill the word of God may be taken either of these wayes Doct. 1. The greater honour or the more eminent office a man doth enjoy in the Church he standeth under stricter obligation to undergo affliction for the Churches good and may expect to meet with the more of a suffering lot for this engageth Paul to rejoyce in his afflictions for the Church of which Church saith he I am made a Minister 2. Ministers are but Gods Stewards and Servants under him who being the great Master of that Family which is his House and Church 1 Tim. 3. 15. will have all things ordered in it especially the number of Office-bearers their calling to and their carriage in their Office Eph. 4. 11. 1 Tim. 3. 1 c. according to his own will and prescript so Paul was made a Minister according to the dispensation of God the word dispensation signifies the ordering of things belonging to a Family by him who is Master of it 3. Though the Apostles were not tied by vertue of their Office unto any certain nation or place their charge being the broad world Matth. 28. 19. yet because every one could not actually and with advantage to the Church discharge their Office towards all therefore either by divine appointment or mutual agreement they did divide their Charge among them Gal. 2. 7. yet so as every one might exercise their Apostolick Authority in every place as occasion offered even without a particular Call from the Church Act. 10. 34. which ordinary Pastors cannot do without the bounds of their own Charge 1 Cor. 14. 48. In this respect Paul was to exercise his Apostleship among the Gentiles which is given to me for you saith he 4. The Ministers of Jesus Christ must preach the Word of God and his full Word keeping up nothing of the Word Act. 20. 27. and imploy the uttermost of their parts time and pains in so doing 1 Tim. 4. 15. for this is to fulfill the word of God according to the first sense given in the Exposition 5. What ever word of promise is given to the Church though it be never so unlikely it must and shall be fulfilled in Gods time for Paul is made a Minister to fulfill the word that is the word of promise for calling of the Gentiles according to the latter sense Vers. 26. Even the mysterie which hath been hid from ages and from generations but now is made manifest to his saints He confirmeth the truth preached by Epaphras further from the worth which is in it self by shewing it is an ancient doctrine â—id from the former ages of the Church but now made manifest in the fulnesse of time to his holy Apostles immediatly and by them to all other saints Eph. 3. 5. Doct. 1. The Gospel or doctrine of Christian Religion concerning Christ his Incarnation Natures Person Offices Death Resurrection and Salvation thereby acquired unto lost sinners 1 Tim. 3. 16. is an ancient doctrine as having been before ages and generations though not revealed which hath been hid from ages 2. This doctrine is a mysterie a thing in it self dark and secret so that Nature's light would never have found it out except it had been made manifest yea and is scarcely capable of it when it is revealed and more particularly the counsell of God in calling of the Gentiles to the fellowship of the Gospel without tying them to circumcision and the other duties of the ceremoniall Law was wholly hid from the Gentiles themselves and from the greatest part of the Jews who dreamed of no such thing yea the Prophets themselves did know but little of it for this is a part of the mysterie whereof he speaketh chiefly here even the mysterie which hath been hid from ages See Eph. 3. 3. 5 6. 3. Divine mercies are upon the growing hand Christ and free grace in its full extent was but dark under the old dispensation as being covered with a vail of many ceremonies 2 Cor. 3. 13. but now the vail is removed Christ and free grace are clearly preached and shine forth in their native beauty and lustre but now is made manifest 4. Though the Gospel be now made manifest yet they are onely saints and truly gracious who attain unto the full through and saving knowledge of it 2 Cor. 4. 3 4. wicked men have some insight in it but they know it not so as to prize it 1 Cor. 1. 18. so as to believe it and venture their Heaven and happinesse upon it Joh. 5. 40. nor yet so as to walk like it Matth. 7. 22 23. Thus it is a mysterie made manifest unto the saints Vers. 27 To whom God would make known what is the riches of the glory of this mysterie among the Gentiles which is Christ in you the hope of glory He sheweth that the cause of this manifestation was God's will and pleasure and withall commendeth and explaineth
comfort was shaken the truth of the Gospel being by those Masters of error questioned 2. It is only the doctrine of the Gospel which setleth a disconsolate and afflicted spirit most and to have that doctrine confirmed when erring spirits would call it in question and to know also that others dear to God sympathize with us in our strait contributeth much to our establishment and comfort so the Apostle's care and pa 〈…〉 s to have them established in the truth of the Gospel which was then questioned and the manifestation thereof to them did contribute for their comfort That their hearts might be comforted 2. Unity of heart and affections in the Church is so necessary that the want of it doth obstruct much that solid comfort which might other wayes be reaped by the Gospel for he suspendeth their comfort upon their being knit together in love as a piece of timber joyned by a Carpenter for so the word signifieth 4. Unity of heart and affections dependeth much upon union of judgments and constancy in Truth where there is discord in the understanding about main and substantial Truths there can be no through and lasting concord of the will and affections for he makes their being knit together in love one fruit of their constancy in Truth for procuring whereof his conflict was 5. Christians are not to rest contented with the knowledge of common and easie principles of Christianity Heb. 6. 1. but are to grow in the knowledge of other more difficult truths such as relate to various cases and the defence of Truth against Adversaries and growth in these doth follow upon perseverance in Truth for such a growth is meant by the riches of understanding here spoken of as another fruit of constancy in Truth 6. Neither are they to rest upon a fluctuating doubting knowledge but to endeavour a full perswasion and assurance both of the truth of the Gospel in general and of their own particular interest in the promises thereof and this also is attained by stability in the Truth for it is the full assurance of understanding here spoken of as another fruit of constancy 7. Neither are they to rest upon simple knowledge of Gospel-truths Matth. 7. 21. but are to know them with affection and love to them they are to take a proof of the truth which is in them and so from experience to know them this much is imported in the word rendered acknowledge signifying to know again and with knowledge above ordinary 8. As God is the author of the Gospel his eternal wisdome having found it out Eph. 3. 10. and as Christ was the Fathers Ambassador to preach and reveal it Matth. 12. 18. So God and the Father and Christ are the prime object of the Gospel the unity of the Godhead and distinction and order of the persons the incarnation of Christ his person natures and offices his saving benefits and love to sinners which are all in themselves dark and mysterious being plainly revealed therein hence the Gospel is called the mysterie of God and of the Father and of Christ. Vers. 3. In whom are hid all the treasures of wisdome and knowledge The words are read by some as relating to the Gospel in which is contained the knowledge of all things necessary to salvation both of those which are only to be known and believed and of those which are also to be practised but they are taken more commonly as relating to Christ in whom as in a house of store is laid up all saving knowledge to be imparted unto those who labour to know him Both senses come to one Christ being the main object of the Gospel and both tend to the same scope which is to hold forth a sufficiency in Christ and the Gospel in order to the salvation of sinners without the help of Angels or vain traditions the necessity of whose help was urged by the false Apostles Doct. 1. There is in Christ and the Gospel sufficiency of knowledge in all things necessary to salvation Christ being the very way to life Joh. 14. 6. and the Gospel that doctrine which holdeth forth this way compleatly Joh. 20. 31. Christ having also received the habits of all created knowledge as of all other graces without measure that therby he might be fitted as Mediator to bestow the grace of saving knowledge upon all the Elect in a competent measure Joh. 1. 16. In whom are all the treasures 2. The knowledge of Jesus Christ is a thing most precious and most inriching of those who have it hence is it called treasures 3. Notwithstanding of all that is revealed of Jesus Christ yet his worth is unsearchable the most able of created understandings cannot reach the depth thereof so in whom are hid all the treasures 4. This fulnesse of knowledge ascribed to Christ maketh nothing for the Ubiquitarian error as if Divine omniscience were inherent in the humane nature for though it should be granted that by these treasures were meant Divine omniscience yet he saith not in which humane nature but in whom that is in his person to wit according to the Divine Nature are hid all the treasures Vers. 4. And this I say lest any man should beguile you with entising words He gives a further reason of his so great care to establish them in the Truth or of his mentioning that fulnesse of knowledge which is in Christ and the Gospel that hereby they might be guarded against all Seducers who intended to draw them from Christ and the simplicity of the Gospel whether by false arguments or insuaring perswasions Doct. 1. As Satan doth endeavour to sow the seed of Error where-ever the Gospel is preached so Ministers should guard people as well against error in opinion as against prophanity of life the one being damnable as the other 2 Pet. 2. 1. Thus doth Paul here This I say lest any man beguile you 2. Ministers should labour to instruct their people well in the positive grounds of Christian Truths especially in the knowledge of Christ and that fulnesse of sufficiency which is in him as a most soveraign antidote against all those Errors which tend to draw the mindes of people from him And whosoever would meddle with the study of controverted truths without hazard and to any good purpose ought first to drink in the knowledg of those positive grounds for the Apostle proceedeth in this method first instructing them in those and next dehorting them from contrary errors and this I say lest any man should beguile you 3. As Satan laboureth to engage ablest wits in the way of errors so when such are engaged they spare no pains for seducing of others abusing their parts and gifts otherwise profitable for that end to wit that they may blind the understandings of people by sophistical arguments which conclude not what they seem to hold forth and lead captive their affections by deceitfull and insinuating perswasions so those Seducers against whom the Apostle doth here guard were men endued
Christ by a second Metaphor taken from edifices strongly founded built up in him 4. There is an innovating humour in people flowing from itching ears 2 Tim. 4. 3. whereby they weary of old truths and hanker after new-fangled errors arising from little conscience made to practise according to those truths Joh. 7. 17. This the Apostle guardeth against by exhorting them so often to continue in the doctrine already received as ye have been taught saith he 5. As there should be stability so there would be growth in faith even to abounding therein Faith groweth in bredth by extending our knowledge and assent to moe divine truths Heb. 6. 1. it groweth in hight when one degree of faith is made a step unto a further as faith of dependance unto assurance 2 Pet. 1. 10. it groweth in length when its acts are not interrupted but constant Job 13. 15. and it groweth in depth when it groweth more rooted and solid whereof before chap. 1. v. 23. And as this growth even to abounding in faith is necessary to make a man constant in the faith so it is prescribed for this end abounding therein 6. Thanksgiving for what we have received of faith already is an effectuall mean to make us constant grow and abound therein which holdeth also in all other graces abounding 〈◊〉 with thanksgiving Vers. 8. Beware lest any man spoil you through philosophy and vain deceit after the tradition of men after the rudiments of the world and not after Christ. Having ended the Preface he stateth the controversie reducing those Impostors whereof he would have them to beware lest they should be made a prey of by them unto three heads First Abused philosophy whereby under pretence of reason which was indeed but deceiving several things and particularly as it appeareth from ver 18. the worshipping of Angels was pressed upon them contrary unto the Word all which doctrine he rejecteth as vain and deceiving Secondly Superstitious and foolish rites obtruded as parts of divine worship having no other warrant but custom antiquity and the authority of men Thirdly Levitical rites and Mosaical ceremonies which were earthly and carnal rudiments or beginnings fitted for the infancie of the Church under the old Testament all which he rejecteth upon this general reason they were not according to the doctrine of Christ and did draw away Christians from him Doct. 1. Christians are Christ's flock and the doctrine of the Gospel a sheep-fold wherein so long as they remain they are safe and when they depart from it they fall in the hands of seducing Hereticks who make a prey of their souls thirsting after and rejoycing as much in the drawing of people away from Truth as Robbers Thieves do when they carry away the spoil of another mans goods lest any man spoil you It is a metaphor taken from notorious thieves who carry away the straying cattel 2. Though Philosophy as it speaketh the knowledge of truth found out by Natures light and an accurate way for finding out the same be not to be rejected it being in all the parts of it a very usefull help for attaining to the more exact knowledge of religious truths revealed in Scripture and this same Apostle frequently making use of it in his accurate method insinuating proems accurat and syllogistick argumentations and that often from common philosophick principles Act. 17. 28. yet if Philosophy be taken for the errors of Philosophers and if those be obtruded for truths or if it presume to reject all religious truths such as the greatest mysteries of christian Religion which are not conclusions grounded upon and flowing from Natures light or generally when it is not kept as subservient to Scripture but presumeth to lord it over them Philosophy so taken and in those cases is a very dangerous deceiver in the things of God and so would be eschewed for the Apostle doth not simply condemn Philosophy but the abuse of it even that which is deceiving and vain through Philosophy and vain deceit 3. The traditions of men whereby external rites without the authority of the written Word are obtruded as worship to God upon the Church having no other warrant but antiquity custom and humane authority is the most vain and uselesse doctrine which ever was taught and no wayes to be submitted unto so this vain deceit is after the traditions of men 4. The Mosaical Rites and Legal Ceremonies as they were prescribed by God unto the ancient Church to be the first A. B. C and easie Rudiments of Religion fitted for the then infant-state of the Church so the binding power of them all Christ the substance being come and suffered doth cease yea the practising of them now the light of the Gospel having clearly shined forth is sinfull and to be eschewed as speaking really and by vertue of their first institution that Christ is not yet come in the flesh Gal. 5. 2. for by these Rudiments or Elements of the world of which he would have them to beware is meant those Legal Ceremonies see Gal. 4. v. 3 9. After the Rudiments of the world 5. The way of Christ and of men's own natural wisdom will not weld together so as to make up a perfect mixture if it be their way he will not own it for his for those false Teachers did not quit Christ wholly but would have joyned other things with him and yet the Spirit of God calleth their way a deserting of him And not after Christ saith he Vers. 9. For in him dwelleth all the fulnesse of the God-head bodily He refuteth all those Impostors first joyntly because Christ alone is most perfect and by consequence his doctrine also as having God fully in his Essence and Attributes inseperably residing in his Person and this bodily or personally the Divine Nature having assumed the humane unto the unity of his Person for the word Body is often taken for the Person as 2 Cor. 5. 10. so that it were folly and impiety to seek salvation in any thing but in Christ and in the doctrine taught by him Doct. 1. There is nothing more effectual for making us adhere to Christ and Truth than the consideration of that worth and fulnesse which is in him for the Apostle holdeth out the fulnesse of the Godhead in Christ that they may not be drawn away from him for in him dwelleth c. 2. The more a man doth exercise himself in speaking or thinking of Christ his heart and mouth will be the more enlarged upon that subject for this being the third time which the Apostle hath spoken of this fulnesse first chap. 1. v. 19. next chap. 2. v. 3. and now here we find his speech riseth still higher 2. We learn hence several things of the Person and Natures of Christ as first that he is true man for the Godhead dwelleth in his humane Nature as in his Temple Secondly he is also true God and so the same God with the Father for the fulness of the Godhead
knitteth the hearts of Christians in the straitest tie of mutual love is not so much carnal respects and natural relations 2 Cor. 5. 16. as the real evidences of Gods grace in the person loved for Paul had them in his heart because they were partakers of his grace 3. Albeit no precept or practice in the whole Scripture doth evince That visible Churches are to be constitute of those only who ought to be accounted truly gracious by discerning Christians Matth. 13. 28 29 30. Yet this impedeth not but the Gospel hath been so far blessed in some places as that the whole members of some particular Churches by their godly and sober conversation have given positive evidences of true grace in them even to very discerning Christians and that the Gospel may have the same effects in some particular Churches is yet possible So Paul thinks it meet to judge of them all at Philippi as truly gracious to wit all who were of age It is meet for me to think this of you all 4. The judgment which one Christian passeth upon the inward gracious estate of another is not alwaies according to the verity and truth of the thing but it is grounded upon and flowing from charity which hopeth the best in things which are uncertain 1 Cor. 13. 7. and so may be deceived Thus Paul doth not affirm possitively that they were all gracious only it was meet for him to judge so of them and that because of his charity and affection towards them which did and justly might preponderat with his judgment in the present case because I have you in my heart saith he 5. There must be some positive though not infallible evidences of the inward work of grace in a person before we can warrantably pass a judgment even from charity upon him as truly gracious for Paul groundeth his charity upon such evidences in somuch as both in my bonds c. 6. It is the part of each professor to avow support speak for joyn with and by all lawful means defend those who are suffering for the truth of the Gospel or employed any other way for the defence or confirmation thereof for they were partakers with him both in the defence and confirmation of the Gospel 7. When a person living otherwise without offence is zealous for the Truth of God owning those who do suffer for it contributing his uttermost to uphold it even when the powers of the world would bring it down and doth not draw back for fear of any hazard it is ground sufficient for Charity to judge of that person as truly gracious for Paul thinketh it meet to judge so of those Philippians because they owned him both in his bonds and confirmation of the Gospel Vers. 8. For God is my record how greatly I long after you all in the bowels of Jesus Christ. He confirmeth what he spoke ver 7. of his sincere love towards them by taking God to witnesse how much he was affected towards them with a truly Christian love Doct. 1. The most secret inclinations and motions of our inward affections are plain and naked before God otherwaies Paul would not have appealed unto him as witnesse of the sincerity of his love and affection saying God is my record 2. The taking of an Oath or appealing to God the searcher of hearts as a witnesse to the truth of what we affirm is not unlawful but in some cases a duty for God is my record saith Paul 3. Though the taking of an oath be lawful in some cases yet not for every trivial businesse but for grave and weighty causes for here Paul doth it for a weighty cause even to procure and facilitate this peoples attention to the Gospel and to secure the successe of his pains among them as appeareth from the scope in order to which he perswadeth them of his hearty affection for saith he God is my record how greatly I long c. 4. The mutual love of Christians should not be camal for selfish and worldly reasons and ends only but spiritual A love like unto Christs for fervency and sincerity a love whereof Christ is the author and having Christs honour and the spiritual good of those who are loved for its main ground motive and end for that is to love in the bowels of Christ. 5. Christian love among Christians doth evidence it self much in Christian fellowship as occasion offereth for in place of saying how he loved them he saith how be longed for them as desiring to evidence his love that way if he had opportunity Vers. 9. And this I pray that your love may abound yet more and more in knowledge and in all judgment He exciteth them yet more unto further progresse by seeking those things from God to them wherein he would have them to advance and grow as namely Love to God and their neighbour together with knowledge and the spiritual sense or tastings of Gods goodnesse and love for the word rendred judgment doth also signifie spiritual sense and experimental knowledge Doct. 1. There can be no such measure of grace attained but further progresse ought to be endeavoured for he prayeth that those Philippians whose graces he hath presently commended may abound more and more 2. Love unto God and our neighbour especially unto those who are Gods is so necessary 1 Cor. 13. 1. so comprehensive Matth. 22. 37 39. and meeteth with so many things to extinguish it Matth. 24. 12. that we are not easily to be satisfied with a small measure of that grace for he prayeth that their love may abound 3. Such love and zeal are commendable and to be sought after as have a proportional measure of knowledge going along with them for he prayeth here that their love may abound in or with knowledge 4 There is a spiritual sense and experimental knowledge whereby we find what Scripture speaketh of Gods goodnesse verified in our selves for so much is understood here by all judgment or sense 5. This sense and experimental knowledge would be sought after as the most effectual mean to beget entertain and encrease the love of God in those who are his for he prayeth that their love may abound in or with sense Vers. 10. That ye may approve things that are excellent that ye may be sincere and without offence till the day of Christ 11. Being filled with the fruits of righteousness which are by Jesus Christ unto the glory and praise of God Here four ends are subjoyned for attaining whereof he would have them abounding in the three fore-mentioned graces 1. That they might be endued with a spirit of discerning betwixt Truth and Error right and wrong for so the former part of ver 10. is to be read that ye may try things that differ of which trial the approving of things that are excellent as the word is rendered in our Bibles is the commendable effect 2. That they might be sincere without any mixture of sinful byasse in their choice of things after
trial 3. That they might be kept from being occasions of stumbling unto others ver 10. And 4. That they might abound in good works undertaken and gone about in the strength of Christ and tending to Gods glory as their main scope vers 11. Doct. 1. That a Christian may be throughly fitted to judge of things controverted there is more required than notional light in the brain to wit Practice according to what he already knoweth and some experimental knowledge and taste of divine Truths in his own heart for the Apostle with knowledge requireth abounding in love and sense that so they might try those things which differ See Heb. 5. 14. 2. Such knowledge as enableth a man to discern betwixt Truth and Error right and wrong is then worthy to be sought after when sincerity in choosing what is right and rejecting of what is wrong is joyned with it for he conjoyneth those two Ye may discern things that differ and be sincere 3. It should be one of our main desires whatever be our wrestlings with corruption within our selves that yet it may not break forth to the offence of others So Paul prayeth that they may be without offence 4. No shorter term ought to be assigned unto our growth and daily progress in holiness than the day of our death for then and not till then shall grace be compleated Heb 12. 23. Thus he prayeth they may abound more and more unto the day of Christ that is Either the day of every mans death so called because of the particular sentence or judgment which is passed by Christ upon every man immediatly after death Luke 12. 20. and 23. 43. or the day of Christs second coming 1 Thess. 5. 2. And this he will have the term-day of their endeavour to continue sincere and without offence because the final and open acquittance of the Elect from sin and misery shall be reserved until then Matth. 25. 33 34. 5. It is not sufficient for Christians to walk without offence by abstaining from what is grosly evil but they must also set about the doing of what is good being filled with the fruits of righteousness 6. It is not the doing of one good work or of some few which will sufficiently evidence a man to be righteous except he aim at the constant practice of everything which is good for that is to be filled with the fruits of righteousness or with good works whereby the sincerity of our righteousnesse is tried as the tree by the fruits Luke 6. 44 45. 7. That a work be truly good or a fruit of righteousnesse it is necessary that the work be done by one who is in Christ by faith and by vertue of strength drawn from Christ for these fruits required are by Jesus Christ that is by strength drawn from him which presupposeth the person to be ingrafted in him Job 15. 4. 8. It is necessary also for a good work That the doer of it have Gods glory for his main scope and not vain glory credit or any by-respect otherwise he is an empty vine bringing forth fruit unto himself Hos. 10. 1. So they are to be unto the glory and praise of God Vers. 12. But I would ye should understand Brethren that the things which hapned unto me have fallen out rather unto the furtherance of the Gospel In the second part of this Chapter lest they should have stumbled at his present suffering and feared lest thereby the Gospel should have been totally extinct he sheweth first That the Gospel had received much advantage already by all those sad things which had befallen him Doct. 1. It is the duty of Christ's Ministers as to forecast what may prove a stumbling-block in the way of the Lords People to retard them in their christian course So by all means to endeavour the removal of it Thus Paul wisely foreseeth and carefully laboureth to remove that offence and discouragement which Christians were apt to take from his sufferings But I would ye should understand c. 2. So wise and powerful is God in working that what is intended by adversaries to obscure his glory and to mar his work He maketh it tend to the further clearing of the one and promoving of the other which holdeth chiefly in the sufferings of his servants for Truth whereby the Lord hath promoved the Gospel frequently as much as by their preaching So Paul's sufferings had fallen out to the furtherance of the Gospel 3. That Truth is a gainer by our saddest sufferings is sufficient reason for contentment under them for Paul resteth satisfied and would have others satisfied also with this That all his sufferings had fallen out to the furtherance of the Gospel 4. The observing of the advantage that cometh to the Gospel by the suffering of the Saints for Christ's Truth serveth greatly to remove the scandal of the crosse for this end would the Apostle have them to understand that what had befallen him was for the furtherance of the Gospel Vers. 13. So that my bonds in Christ are manifest in all the Palace and in all other places He giveth two evidences that advantage had come to the Gospel by his sufferings First his bonds or the Gospel which was the cause of his bonds was made famous in Nero's Court and els-where whileas every one almost enquiring after the cause of his sufferings did learn somewhat of Christ and the Gospel by that mean Doct. 1. That the Gospel getteth entry in the Houses of Kings and great men is a great advantage and furtherance to it for this he reckoneth as one advantage even that the Gospel by his bonds was manifest in all the Palace 2. An occasional report and general fame of Christ and the Gospel may through the blessing of God accompanying it take some by the Heart to whom that report doth come for by the very occasional mentioning of the Gospel as the cause of Paul's sufferings some were made to enquire and learn so much of it as made them fall in love with it else he would not have thought the manifesting of his â—onds had tended to the furtherance of the Gospel Vers. 14. And many of the Brethren in the Lord waxing confident by my bonds are much more bold to speak the Word without fear A second evidence is That contrary to the expectation of enemies who concluded that Paul one of the chief Apostles being put in bonds at Rome no Minister should have the courage ever to preach again many Ministers of Jesus Christ having heard of his constancy under sufferings were encouraged to shake off fear and preach Christ more boldly than ever Doct. 1. The Gospel and glad tydings of Salvation through Jesus Christ is the most excellent word that ever sounded in a lost sinners ear Therefore it is called The Word by way of excellency as if there were no other word besides worthy of the name 2. This tendeth much to the furtherance of the Gospel when Preachers of it are men of
the work of Christ he was near unto death he had no evill conscience therefore in bringing sicknesse upon himself 3. However God loveth mercy better than sacrifice and willeth no man foolishly and rashly to be prodigall of his own life and health no not under pretence of doing service unto him 1 Tim. 5. 23. Yet there are some cases wherein he calleth men to the performance of some duties and which they should be willing to go about although they should evidently perceive most certain hazard of life and health to ensue thereby such are the duties of owning those who suffer for Christ contributing to the supply of their outward necessities when they cannot be supplied otherwayes the faithfull discharging of any publick imployment wherein we are intrusted those were the duties for performance whereof Epaphroditus regarded not his life wherein he is here commended for the work of Christ he regarded not his life to supply your lack of service 4. As it sometimes falleth out that through distance of place or other insuperable difficulties the children of God cannot manifest that cordiall affection by their own presence and personall attendance which they carry unto those who suffer for truth so they ought to supply that in-lack so far as is possible by others who representing them may go about these duties of humanity and charity in their name Thus there was no want of affection in these Philippians toward Paul onely there was a lack of service they not being able though otherwayes willing to attend him because of distance of place and they direct their Pastour to supply this lack of their service towards himâ— CHAP. III. IN the first part of this Chapter having premitted an exhortation to rejoyce in the Lord Christ v. 1. he exhorteth them to beware of false teachers who gloried in circumcision v. 2. shewing that not they but he and other true believers had right to that title v. 3. In the second part being to oppose his own practice to their dangerous opinions in the matter of Justification he sheweth he had as much to boast of as they v 4. which he instanceth in eight privileges v. 5 6. In none whereof he did now place any confidence v. 7. nor yet upon any thing imaginary without Christ confirming this his resolution practice by shewing the advantages to be hereby gained namely 1. access to Christ v. 8. Secondly his being judged not according to his own righteosnesse but Christ's v. 9. Thirdly experimentall knowledge of the worth and power which is in Christ v. 10. And fourthly his attaining to the glorious resurrection of the just v. 11. And obviateth a mistake shewing he had not yet attained unto perfection in the knowledge of and conformity with Christ but that it was his aim v. 12. which he inlargeth and cleareth by a similitude taken from runners v. 13 and 14. In the third part he exhorteth them to follow his example leaving place for God to give a more full manifestation of any thing which was doubtsome v. 15. providing they did walk peaceably and tenderly v 16. and so having repeated the exhortation v. 17. he inforceth it because 1. there were many whose example was not to be followed to wit the false Apostles whom he setteth forth in their blackest colours v 18 19 Secondly his own example was worth the following v. 20. and he with such as he was to be rewarded gloriously v. 21. Vers. 1. Finally my Brethren rejoyce in the Lord. To write the same things to you to me indeed is not grievous but for you it is safe THat he may guard those Philippians against the Errors of the false Teachers in the doctrine of justification he premits an exhortation to rejoyce in the Lord Christ as the author purchaser and worker out of their salvation and all their other happinesse excusing himself for his often inculcating of the following admonition because it was not wearisome unto him nor yet unprofitable for them Doct. 1. Unity in judgment and affection would be so pressed upon us by others and endeavoured by our selves as not to prejudge the purity of doctrine for having pressed unity chap. 2. he presseth purity of doctrine as much in this 2. According as people are tainted with or tempted unto Error so should Ministers be more or lesse in the publick refutation of it Thus the Apostle writing to the Galatians entereth a just dispute with the false Apostles urging reasons and answering objections because many in that Church were already seduced by them Gal. 3. 1. But here because the Philippians were only tempted unto and not much overtaken with Error he doth not so much dispute as admonish and exhort 3. To rejoyce in Christ that is to keep our hearts affected towards him and the doctrine which speaketh of him to be constantly and with delight making our recourse unto him and imploying him as the author procurer and worker out of all our happinesse here and hereafter is a choice guard against any Error which is contrary unto those Truths relating to him for the Apostle being to guard against Errors in the doctrine of justification premitteth this as a foundation to the whole work rejoyce in the Lord. 4. It is not sufficient to know what Jesus Christ is what he hath done for us or what use may and should be made of him except that the knowledge which we have of him do produce suitable affections in the heart towards him for having made Christ known chap. 2 v. 6 c. he inferreth from thence with a finally that their hearts should rejoyce in him the word saith as much as there remaining one thing yet necessary 5. The often repeating and frequent inculcating of such points of Truth as are most for edification of the hearers ought neither to be burdensome to a Minister nor yet wearied of by the people so to inculcate often the following admonition was not grievous unto Paul neither were they to weary of it because unto them it was safe 6. Temptations unto Error for the most part are covered over with such pious pretences Col. 2. 23. and lovely baits Gal. 6. 12. that there is need of many guards and frequent warnings to keep them off so the Apostle thinketh it necessary to reiterat again and again both by preaching while he was present and now by Letter while he is absent this following exhortation To beware of false-Teachers But for you it is safe Vers. 2. Beware of dogs beware of evil workers beware of the concision He exhorteth them particularly to beware of false-teachers who did labour to conjoyn in the matter of justification the righteousnesse of works with that righteousnesse which is of Christ by faith whom he calleth first Dogs because of their barking against the sincere Doctrine of the Gospel and their railing against the orthodox Preachers thereof and this all to get wherewith to satisfie their unsatiable greed Secondly Evil workers because under pretence of working well to
the end of the race yet it is not merited by their running and persevering for as it dependeth upon their effectuall calling which hath not its rise from man's low endeavours but from above even from God's high grace so it is conveyed unto them through the merits of Jesus Christ thus it is the prize of the high calling of God in Jesus Christ. Vers. 15. Let us therefore as many as be perfect be thus minded and if in any thing ye be otherwise minded God shall reveal even this unto you 16. Neverthelesse whereiâ— we have already attained let us walk by the same rule let us minde the same thing In the third part of the Chapter he exhorteth even those of them who either had made or seemed unto themselves to have made furthest progresse to follow his example and be of the same mind with him in the particulars before-mentioned and because some of them being seduced by the false Apostles were of a contrary mind in some things he giveth them ground of hope that God who had brought them to the knowledge of the Gospel would reclaim them from this their errour and discover unto them the danger of it v. 15. but withall he exhorteth them unto unity and orderly walking according to the Canon and rule of Scripture in those things wherein they were yet harmonious keeping mutuall love and holding off further rents than were already made Doct. 1. Though none can attain unto absolute perfection in holinesse yet as there are several degrees in grace so there is diversitle of growth among Christians some are but weak infirm and babes in Christ 1 Cor. 3. 1 2. others are come to greater ripenesse indued with a larger measure of grace and confirmed by much experience who being compared with the former are here called perfect Let us as many as be perfect 2. The greatest perfection attainable in this life is to renounce all considence in our selves to rely wholly upon Christ and from the sense of our own imperfection in grace to be constantly aspiring to a greater measure for this he prescribeth unto the choicest Christians to be exercised in Let us as many as are perfect be thus minded 3. The approven exercises of holy men mentioned in Scripture are a clear glass wherein we are to see our duty strong incouraging motives to make us go about it examples being of more force than bare and naked precepts So Paul draweth an argument from his own practice Let us therefore c. that is being sensible of small progresse and of a great way yet before us let us presse forward for so was lie minded as he sheweth in the preceding verse and so would he have them minded in this verse 4. There are usually some within the visible Church who being be-misted with errour do not come up to give through assent unto all divine truths Paul supponeth so much if in any thing ye be otherwise minded 5. We are to deal more tenderly with some of those who are be misted with errour than with others as 1. We are to keep charity towards them and expresse our charity of them that God who hath begun to inlighten them in other things would discover unto them those truths whereof they are yet ignorant such is the Apostle's charity here God shall reveal even this unto you even this as he had revealed other things already Secondly they are to be waited on patiently without proceeding to the severe exercise of Discipline untill some competent time at least be given wherein through Gods blessing upon their own endeavours and the labours of others with them they may attain to the knowledge of those truths whereof they are ignorant or otherwayes be made unexcusable This is supponed to have been Paul's mind toward those to whom he speaketh the Lord will reveal even this unto you Doct. 6. Every one who erreth from truth is not to be used with this tendernesse as 1. not seducers but those who are seduced for the Apostle hath spoken v. 3. and doth speak afterward otherwayes of seducers Secondly it is onely those who are seduced not in fundamentall truths which are absolutely necessary but in others which are not so necessary for the Apostle supponeth those whom he would have thus used to have attained unto the knowledge of fundamentall truths according to the Canon of Scripture Neverthelesse in what we have attained c. So that their errour did ly only in some circumstantial truths relating to those greater ones as he seemeth also to import while he saith if in any thing any be otherwise minded besides that it appeareth from the body of the Epistle the false Apostles had prevailed with few or none in this Church to draw them on to their grossest errours Thirdly as their errour is onely in inferiour truths so they must not be so devoted unto their own opinions as from a desire to propagate them to rent the Church and make schismes in it but are to walk in a joynt and orderly practice with others in those things wherein they do agree not creating strife and division whether in affection or practice about those things wherein they differ for this may be taken as a condition of the forbearance to be given and of God's revealing further unto them Noverthelesse or only if we walk by the same rule and mind the same thing So there is no ground here for a boundlesse toleration of all hereticks sect-masters seducers of others nor yet to all those who are seduced except their carriage do evidence them to be studious both of truth and peace Doct. 7. As it is onely God who can reveal truth unto those who are over-taken with errour by his blessing upon ordinary means made use of for that purpose so there are promising grounds of hope that he will do so unto some to wit those unto whom he hath discovered many soul-saving truths already and who are labouring by their orderly walking according unto those truths to edifie both themselves and others Pauls hope is that God will reveal even this unto them not by any immediate revelation or any other way without the Word but by his blessing upon the Word preached and their own endeavours Isa. 8. 20. And that because he had revealed much unto them already imported in the words even this or also this and withall subjoyneth the condition whereunto we have attained let us walk to wit unitly and orderly as souldiers keeping rank without disturbing one another 7. The Church of Christ ought not upon every difference of judgement to be rent in Schismes and Factions setting up a Church against a Church or using crosse endeavours for under-minding and down-bearing of one another but unity and orderly practice according to an uncontroverted rule so far as is possible is to be kept notwithstanding of different judgments for this the Apostle exhorteth unto Let us walk by the same rule 8. Upon divided practice because of different opinions in a
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
insinuating 1 Tim. 6. 9. that there is no lesse need of divine art for carrying of our selves â—right under prosperity than there is for such a christian carriage under adversity so Paul must be instructed how to be full and how to abound as well as how to be hungry and how to suffer want 7. Man's naturall faculties are renewed but not destroyed by grace or laid asleep as if Christ himself did all things and we nothing for Paul saith here that he did the action did flow from an inward principle of a renewed will and understanding I am able to do 8 The power by which renewed souls do work is wholly Christs not only the habits of grace are from him but also the actuating of those habits doth flow from his special influence through him that strengtheneth me 9. There is a kind of omnipotency in a Believer being supported by Christ's strengthning power so that there is nothing within the compasse of his christian calling and for which there is a Covenant-promise for through-bearing there is no such thing unpossible for him to do I am able to do all things 10. This note of universality All whether applied to persons or things is not to be taken every where in its larger sense but to be astricted to the clear meaning of the place where it is and the exigency of other Scriptures so Paul saith I am able to do all things which cannot be extended to all and every thing without limitation there being many things simply impossible to be done by any creature but must be restricted to all those things which consist in the exercise of christian moderation under all dispensations or at most to all things within the compasse of his christian calling and for which there is a covenant-promise for through-bearing see 1 Cor. 6. 12. and chap. 9. 22. by which rule that passage 1 Tim. 2. 6. is to be expounded Vers. 14. Notwithstanding ye have well done that ye did communicate with my affliction Having guarded upon the one hand against their suspecting of him to have been too much dejected through want he guardeth against another mistake as if their gratuity had been little acceptable unto him by shewing they had done well in doing what they had done and sharing with him in his sufferings for Christ. Doct. 1. There is nothing which men can do wherein they are not liable to mistakes for even while they are clearing themselves of one mistake they are in hazard thereby to run under another as Paul was here 2. The danger of being mistaken should hinder no man from going on in his duty he is to do what he can to take off mistakes and in the mean time be going on in what is right so Paul having cleared himself proceedeth in his duty commending those Philippians for their charity and thereby wipeth off another mistake which might have risen upon his guarding against the former Nevertheless ye have done well 3. Though the Children of God be supported with courage from himself to be content with and to undergo their present lot yet this must not make others neglect to help them in their strait because in so doing they do but what is their duty neither should it make themselves neglect the offer of supply from others or vilipend it when it 's received this were to tempt God by neglecting means of help because of Gods goodnesse in supporting under want of means when they could not be had Thus though Paul was enabled through Christ to be content with his hard lot yet the Philippians give him help and are therein approven and highly commended by him Nevertheless saith he ye have done well 4. It is the duty of all to prove confortable unto those who are suffering for truth by supplying of their necessities according to their power they did well in communicating with Paul's affliction 5. They who make conscience of this duty do hereby share in the afflictions of those who suffer for truth as if they were suffering the same things and for the same cause with them so the Apostle affirms because of their gratuitie they had communicated with his afflictions Vers. 15. Now ye Philippians know also that in the beginning of the Gospel when I departed from Macedonia no Church communicated with me as concerning giving and receiving but ye onely 16. For even in Thessalonica ye sent once and again unto my necessity The Apostle sheweth himself mindfull not onely of the present favour but also of their by-past liberalitie towards him ever since he began to preach the Gospel among them and this not onely when he was labouring among themselves but also when he was at Thessalonica and withall doth guard against their suspecting of him as too greedie in receiving so frequently from them by shewing he had received nothing as a reward for his work from any other Church in those parts for the truth whereof he appealeth to their own knowledge Doct. 1. There is a rule of equity to be kept betwixt Pastour and People that as he bestoweth upon them spirituall things by preaching of the Gospel so they should furnish him with things carnall by giving an honourable maintenance 1 Cor. 9. 11. and this a faithfull Minister may expect and crave not as a meer gratuity but as due debt 1 Tim. 5. 17. this is imported in the phrase here used by Paul when speaking of maintenance which was bestowed on him by those he laboured amongst in the work of the Gospel he useth the expression of giving and receiving which is used by Merchants who in their Books of Accompts do mark what they give out and what they receive in as the due price of their ware 2. Though maintenance be most due for Ministers yet such is the peevishnesse and greed of many that hardly can they be driven to quit any thing for up-holding of the Gospell though even an Apostle Paul were preaching among them this Paul did find no Church did communicate with me as concerning giving Though it may be also the Apostle did for bear to receive any thing from others were they never so willing for the reasons mentioned 1 Cor. 9. 15 16 18 19. 2 Thess. 3. 8 9. 3. A faithfull servant of Jesus Christ who is taken up with a desire after the gaining of souls will digest many unkindnesses of that sort passing them over as he best may especially so long as the Lord provideth for him otherwayes as he usually doth making some to shew the more of kindnesse that others shew but little so doth Paul meekly passe over his not receiving from those other Churches mentioning with thankfulnesse the help which he received from Philippi no Church communicated with me but ye only 4. This speaketh much to the commendation of a People when the generall neglect of duty by others doth not onely not make them neglect their duty but also exciteth them to be more forward in it for from this are the Philippians commended no
who is the way the truth and life Joh. 14. 6. and being confirmed by the Testatours blood Joh. 18. 37. for saith he in the word of truth that is of the Gospel 7. It is this Word of the Gospel the preaching whereof doth make known unto us and worketh in us that blessed hope the Word of the Law as distinct from the Gospel doth onely damne 2 Cor. 3. 6 7. but the Word of Grace revealed in the Gospel bringeth salvation Tit. 2. 11. So the Apostle speaking of that glorious reward he addeth whereof ye have heard in the word of truth that is of the Gospel Vers. 6. Which is come unto you as it is in all the world and bringeth forth fruit as it doth also in you since the day ye heard of it and knew the grace of God in truth Having mentioned the Gospel he commendeth it and the Colossians joyntly with it 1. The Gospel preached to them by Epaphras was the same which was preached by the Apostles through the world 2. It had brought forth fruits of an holy life in those who heard it especially among them 3. Those fruits were timeous and constant Every one of which particulars may be looked upon as an additionall cause of his thanksgiving to God for them Doct. 1. God bringeth the Gospel unto a people before they send for it he is found of them who sought him not Isa. 65. 1. which is come unto you saith he 2. This is matter of praise to God when the light of the Gospel breaketh up where before it was not and is accompanied with early and constant fruits of humility faith love and other graces among those to whom it is preached for those are reasons why he thanked God for them which is come unto you and bringeth forth fruit c. 3. Christ can most swiftly drive the chariot of his Gospel when he pleaseth as appears from this that within a few years after his death it was in all the world that is in all the Airts and principall parts of it and in opposition to that astricted dispensation under the Old Testament 4. This may serve abundantly to commend a doctrine preached so that hearers may safely venture on it as the truth of God that First It is the same which the Apostles did preach through the world which may be known by their writings 1 Joh. 1. 3. although it differ much from that which is taught in the Romish Church or any other particular Church on earth Secondly That it bringeth forth fruits of an holy life as the Gospel hath alwayes some of those fruits among some of them who heard it and no other doctrine whether humane Philosophie morall precepts or the Law it self as distinct from the Gospel can throughly and inwardly sanctifie those who have the knowledge of it Heb. 10. 1. Thirdly That the fruits brought forth by it are early and constant not as the morning dew which passeth away for the Apostle from these three commendeth that doctrine which Epaphras had taught them as it is in all the world and bringeth forth fruit since the day c. Doct. 5. That the doctrine preached may be fruitfull among a people it is required First That not onely they hear it but also believe it for by knowing is meant believing see upon Phis. 3. 8. since the day ye heard and knew Secondly That use be made of and hold laid chiefly upon the free grace of God through Christ this is pointed at while he giveth unto the Gospel the name of grace in relation to bringing forth of fruits and knew the grace of God Thirdly That as the Gospel would be sincerely taught by Preachers without any mixture of errour so it would be heard believed and the grace which is offred by it imployed by people sincerely not hypocritically by pretending only to do when really they do not for the word in truth may relate both to Epaphras his sincerity in preaching and to their reality in practising what was professed by them and knew the grace of God in truth saith he Vers. 7. As ye also learned of Epaphras our dear fellow-servant who is for you a faithful Minister of Christ 8. Who also declared unto us your love in the Spirit Having commended the doctrine he commendeth the Preacher Epaphras in opposition to the false Teachers who it is like did labour to weaken his authority because he was not an Apostle He is commended First From his relation to Paul as being dear unto him and a fellow-servant with him Secondly From his office as being a Minister enlarged from his fidelity in it and relation to them ver 7. Thirdly From his respect unto them evidenced by the good report which he had brought to Paul of them Doct. 1. Whoever loveth the successe of the Gospel would by all means labour to beget and entertain a good understanding betwixt a faithfull Minister and his flock for to this end doth Paul commend Epaphras as his dear fellow-servant c. 2. Ministers especially should be so far from bearing down the deserved estimation of others envying of their zeal in the Lords work lest it may detract somewhat from them Phil. 1. 15. that the more zealous a man be for God the more diligent and faithful in the work of gaining souls he ought and will if they themselves be honest have a greater share of their affections so because Epaphras was faithful he is dear unto Paul our dear fellow-servant who is a faithful Minister 3. Whatever odds there be among Ministers in their gifts and parts they ought all to draw together in one yoke for advancing of the Lords work seeing there is work for all Matth. 9. 37. and the meanest may be helpfull 1 Cor. 12. 21. So Paul looketh on Epaphras as his fellow-servant though he was much above him for estimation and parts 4. As the dignity of the Ministerial-Calling is such that it challengeth reverence and respect from all unto those who are intrusted with it 1 Tim. 5. 17. So a Minister who would be respected either by God or man ought to be faithful eying his Masters glory in the first place and not his own 1 Pet. 4. 11. and promoving to his uttermost the spiritual good of those who are committed unto his charge by omitting nothing which may conduce for that end doing nothing which may hinder it preferring their profiting to his own profit pleasure and ease 1 Cor. 10. 33. yea and upon all hazard preferring their profit to their sinful humours Gal. 1. 10. and where this is it commendeth a Minister much so Epaphras is commended in that he was a faithful Minister 5. As people would respect all the Servants of Jesus Christ Phil. 2. 29. so chiefly those who are their own Ministers and actually trusted with the charge of their souls for he will have them respecting Epaphras because he was their own Minister who is for you a faithful Minister 6. To speak unto the deserved commendation
by wicked works yet now hath he reconciled 22. In the body of his flesh through death to present you holy and unblamable and unreprovable in his sight What he spoke of reconciliation in general he applieth to the Collossians in particular hereby to make way for the following exhortation and having shown the miserable state wherein they were by nature as being not only strangers but enemies to God and that because of sin in them He declareth the gracious change wrought in them they being put in a state of friendship with God which Christ had purchased for them by taking on a true body subject to fleshly infirmities though without sin Heb. 4. 15. and by suffering death in it and all this that they might be presented free from all sin and perfect in holinesse before God in the last day Doct. 1. That general Truths may not be without fruit being looked upon as remote from us Ministers would labour prudently to apply them to the particular state and severall cases of hearers so doth Paul here You hath he reconciled 2. As those who are at peace with God were once in as desperate an estate as others so it concerneth them who are delivered from that state and would have the sense of that mercy kept still lively and fresh and not be puffed up with their present good condition despising others to be frequently minding that woful case wherein they were when first free-grace did lay hold upon them so Paul to commend this peace-making mercy in God doth mind them they were sometimes alienated and enemies in their mind 3. The state of man by nature is most miserable as being first estranged from God having no spiritual communion with him Gen. 3. 8 9. 24. nor any right or claim to that happinesse which floweth from the the enjoyment of him Psa. 58. 3. So they were sometimes alienated to wit by Adams fall as the fountain-cause Secondly they are enemies to God as fighting against Gods revealed will Rom. 6. 19. and hating God Rom. 8. 7. though not as creator and preserver of the world yet as he is a just Judge armed with vengeance against those who do wickedly and God is an enemy to them Isa. 63. 10. who though he love his Elect even in their unregenerate state with an everlasting love Eph. 1. 4. yet so long as they are unrenewed and have not fled to Christ by faith he cannot adjudge them to eternal life or look upon them any other way than as men under an actuall obligation to lie under the curse of the Law which is eternal wrath so they are enemies Thirdly As the cause of this enmity betwixt God and man is no wrong done on Gods part Mic. 6. 3. but mans own sin and wrong done by him to God so the great part of man's misery by nature consisteth in this his sin whereby the chiefest part of him even his soul and all the faculties of it to wit his reason Eph. 4. 18. will and affections Gen. 6. 5. all of which are here signified by the mind are wholly corrupted from whence doth flow all his actuall wickednesse and so much of it that every action of his is polluted as proceeding from such a silthy fountain Enemies in your mind by wicked works Doct. 4. As there is nothing in us to bud or buy free-grace with so by-past misery though arrived at the height of enmity against God will not impede Jesus Christ to work a miracle of mercy where he intendeth to be gracious so you who were enemies yet now hath he reconciled 5. The reconciliation of the Elect unto God is not from eternity nor the time of Christs death nor at any time before the sinner doth beleeve in Jesus Christ Election indeed is from eternity Eph. 1. 4. and satisfaction for sin was given to the Father's justice by Christ upon the crosse Joh. 19. 30. but justification is not until the self-condemned sinner assent to the bargain and enter himself heir unto Christ's purchase by faith for he speaks of them as now being reconciled having imbraced the Gospel when before they were enemies 6. The second person of the blessed Trinity in order to our reconciliation with God behoved to be incarnate taking on a true fleshly body not in appearance only and subject to all the common and sinlesse infirmities of flesh reconciled in the body of his flesh 7. It was necessary also in order to our reconciliation for Jesus Christ to suffer death in his body that thus Christ our surety and one of the same nature with us being seized upon we the principal debters might be absolved and set free Joh. 18. 8. yet now hath he reconciled in the body of his flesh through death 8. As reconciliation with God hath holinesse of life following on it so the sanctifying of those who are reconciled is a work undertaken by Christ which he is to carry on from one degree unto another until he compleat it at death and so present the justified person holy unblamable and unreprovable in his sight that is Perfectly sanctified as the multiplying of words to one purpose doth import which is not to be accomplished untill death no nor fully in both soul and body joyned together until the day of his second coming Vers. 23. If ye continue in the faith grounded and setled and be not moved away from the hope of the Gospel which ye have heard and which was preached to every creature which is under Heaven whereof I Paul am made a Minister In the third part of the chapter he exhorts them to persevere in the faith of the former doctrine not questioning the truth thereof nor quitting those hopes of good things to come which was begotten in them by it and that because what he had spoken of their reconciliation did depend upon their perseverance and the doctrine was the same with that which at Christ's command was taught through the world by Apostles and which he himself was called by God to preach among the Gentiles Doct. 1. Though a Minister may speak to a mixed multitude indefinitly sometimes as to regenerate persons 1 Cor. 6. 11. because the better part are so Mal. 3. 16 17. And sometimes as to unregenerate Deut. 29. 4 because the greater part ordinarily are such Matth. 22. 14. yet it is safest for him alwayes to guard what he so speaketh by propounding some marks and qualifications of those to whom the thing spoken doth belong lâ—st people stumble by conceiving their state to be either better or worse than really it is Rev. 3. 17. So Paul having spoken vers 22 indefinitly of them all as being reconciled he doth now restrict his speech only to those who had saving faith and would persevere in it If ye continue in the faith 2. All those who are reconciled to God having fled to Christ by faith shall undoubtedly persevere unto the end as being kept by the power of God through faith unto salvation 1 Pet. 1.
5. for he maketh the reality of their reconciliation depend upon their faith You hath he reconciled ver 21. if ye continue 3. Exhortations unto perseverance are to be pressed upon and the danger of Apostasie to be held forth even unto those whose perseverance is in it self most certain these being means whereby the Lord worketh perseverance in them for here is such an exhortation unto those who were really reconciled and so should undoubtedly persevere and the danger of not-obeying hinted at to be no lesse than to die in a state of enmity to God If ye continue in the faith 4. It is not sufficient once to assent to the truth of the Gospel in our understanding and to imbrace the good things offered to us by it in our will and affections but we must persevere in so doing for this is the faith of that doctrine in which he exhorteth them to continue as faith relates both to the will and understanding If ye continue in the faith 5. That Christians may continue constant in the faith of the Gospel as well by assenting to the truth of it as by imbracing the good things offered by it it is not sufficient to have some fluctuating opinion about the truth of it but they must endeavour a rooted and well grounded perswasion that it is the undoubted truth of God Eph. 4. 14. Nor is it sufficient to imbrace the good things offered slightly conditionally or with a reserve but sure hold would be taken of them as we would grip to a thing upon life and death 1 Tim. 1. 15. This firmnesse and fixednesse of faith both in the understanding and will in order to perseverance against the blasts of tentations and tryals is set down in the words grounded and setled The first is a metaphor taken from edifices whose foundations use to be laid upon sure ground the other taken from seats in which they who sit are unmovable If ye continue in the faith grounded and setled 6. As the hope of life eternal and of those other good things held forth in the Gospel is a grace which is hardly maintained there being so many blasts of several tentations to drive us from it Luke 22. 31 32. So nothing tendeth more to the strengthening of hope than fixednesse in the grace of faith and as we turn fluctuating and irresolute in the point of believing so will the grace of hope be more or lesse shaken for these two are conjoyned continuing in the faith grounded and setled and not being moved away from the hope of the Gospel 7. It is the duty of Ministers to keep up the credit and esteem of their fellow-labourers among their Flocks though they be much inferiour for parts and graces unto themselves if so they teach sincerely the same truth that the work of God may succeed the better in their hands for probably because the person and doctrine of Epaphras as being no Apostle but an ordinary Minister was the lesse esteemed of by many Paul conciliates respect to them both among those Colossians by shewing the doctrine preached by him was the same with that which was taught by the Apostles to every creature under Heaven that is to all Mankind the most noble of creatures and to some of all sorts of men not in Judea only but also among the Gentiles which ye have heard to wit by Epaphras and which was preached to every creature under Heaven 8. As none ought to take on the Calling of the Ministery but such as are called to it so much weight is not to be laid on the testimony of those who run and are not sent for Paul being to confirm the doctrine preached by Epaphras from his own authority doth mention his calling whereof I Paul am made a Minister 9. The testimony of a called Minister to the truth of a doctrine ought to have its due respect whereof I am made a Minister 10. The testimony of no particular man whatsoever ought to be further trusted nor it doth agree with that Gospel which was preached by the Apostles to every creature under Heaven for Paul to make his testimony bear weight mentioneth not only his Calling but also that he preached the same doctrine which was preached unto every creature whereof I Paul am made a Minister saith he Vers. 24. Who now rejoyce in my sufferings for you and fill up that which is behind of the afflictions of Christ in my flesh for his Bodies sake which is the Church Having confirmed the truth of his doctrine from the authority of his own Apostleship ver 23. he now confirmeth his Apostleship from his sufferings and christian courage under them removing also thereby the scandal of his sufferings in respect they were his share of those sufferings which are measured out by the providence of God to be undergone by mystical Christ the Church and that they were for the Colossians and the whole Churches good Doct. 1. Christians and Ministers of the Gospel chiefly are to be so far from shunning sufferings when God calleth them to suffer or from grudging or heartlesse discouragement under sufferings Luke 9. 26. that they ought to think it their glory to suffer any thing for Christ and Truth and so to rejoyce in sufferings And Gods Servants may attain to such a frame of spirit as this is under sufferings So did Paul who now rejoyce in my sufferings saith he 2. As people are apt to stumble and cast at the Gospel because of contempt reproach and other hardships under which those who preach the Gospel do for the most part labour Mat. 13. 55 56 57. their stumbling might be in reason prevented if they would consider that all those sufferings are occasioned in a great part by them in so far that if it were not for respect to the souls of people Ministers might do much to shift the crosse as well as others Paul removed the scandal of his sufferings thus My sufferings are for you saith he If he had not preached the Gospel to the Gentiles he might have been free of the crosse 3. The sufferings of Paul and of any other Saint are the sufferings of Christ and the filling up of his sufferings not as if Christ's personal sufferings for the redemption of sinners were imperfect and so to be supplied by the sufferings of others see Heb. 10. 14. but such is that sympathy betwixt Christ and Believers Acts 9. 4. and so strict is that union among them whereby he and they do but make up one mystical Christ 1 Cor. 12. 12. that in those respects the sufferings of the Saints are his sufferings to wit the sufferings of mystical Christ which are not perfect nor filled up until every Member of his Body endure their own allotted portion and share I fill up that which is behind of the sufferings of Christ. 4. All that Paul or any of the Elect suffereth are but small relicts being compared with that which Christ hath suffered as the drops upon the brim
the thing manifested as being a rich and glorious mysterie the sum whereof is Christ himself who dwelling in us by faith is the hope of glory Doct. 1. That the doctrine of salvation through Christ was so long hid from the Gentiles and but obscurely propounded to the Jews and now in the fulnesse of time made manifest and that it is revealed to one Nation and not to another and worketh effectually in some and not in others Matth. 11. 25 26. proceedeth from God's good-will and pleasure so that it is a matter full of â—emerity and rashnesse to inquire unto any higher cause the Apostle rests on this to whom the Lord would make known 2. As the Gospel is a mysterie so it is a rich one wherein God layeth out the great and unsearchable treasures of his mercy goodnesse and grace Joh. 1. 17. and the embracers of this doctrine are made truly rich as being restored unto favour with God cloathed with a perfect righteousnesse Rev. 3. 18. having received a new right unto all the creatures through Christ Tit. 〈◊〉 15. those are riches without which the whole world is but miserable beggers Rev. 3. 17. what is the riches of this mysterie 3. The Gospel is a mysterie full of glory no doctrine manifesting more of God's glory in all his attributes of mercy wisdom justice truth Luk. 2 14. and they who imbrace it are made thereby glorious as having a promise of a â—ight unto yea and begun possession of glory now Joh. 3. 36. and shall attain to the full possession of glory hereafter 1 Joh. 3. 2. for he speaketh of the glory of this mysterie 4. It is no small mysterie that Christ should take up house with and dwell in sinners this mysterie saith he which is Christ in you 5. Jesus Christ is the Sum of the Gospel in whom there is much hid and glorious riches no lesse than treasures of wisdome and knowledge chap. 2. v. 3. So the Apostle explaining what is this mysterie and the riches and glory of it gives Christ for all which is Christ in you 6. Christ dwelling by faith in the hearts of people here is the hope of that glory to be possessed hereafter as being the Author of that hope 2 Thess. 2. 16 as also the earnest of that glory Eph. 1. 14. the full accomplishment whereof shall be the full injoying of him Phil. 1. 23. whom we do now injoy but in part and by faith 1 Cor. 13. 12. Christ in you the hope of glory Vers. 28. Whom we preach warning every man and teaching every man in all wisedome that we may present every man perfect in Christ Jesus He returneth to that argument which he used formerly to confirm the doctrine preached to them by Epaphras taken from his preaching of the same doctrine himself and sheweth the principall subject of his preaching was Christ together with the way how he preached him labouring to rectifie the will by warning and to inform the judgement by instructing concealing nothing of that saving wisedome revealed in Scripture and this without respect of persons endeavouring hereby to bring all men to Christ by a lively faith not to the Angels and Legall Ceremonies as the false Apostles did that so they might be made perfect in him Doct. 1. As the main subject of Ministers preaching ought to be Jesus Christ so the reproving of sin exhortation to duty instruction in knowledge is no wayes inconsistent but agreeth well with the preaching of Christ for Paul's preaching did run upon both those whom saith he to wit Christ we preach warning and teaching 2. Ministers in their reproofs and pressing of duties would beware of drawing people off Christ to seek a righteousnesse in themselves but would thereby labour to drive them to Christ for righteousnesse to cover the guilt of the sin reproved Rom. 10. 4. and for furniture to inable them to go about the duty which is pressed Rom. 13. 14. that so while they warn and exhort they may be still preaching Christ thus did Paul whom to wit Christ we preach warning and teaching every man 3. The understanding of man by nature is dark and wholly blind in the things of God else there were no need of teaching and his will and affections are most perverse and backward else there were no need of warning warning every man and teaching 4. The great part of a Minister's work lyeth in those two to inform the understanding by teaching and to rectifie the will and affections by admonition rebuke and consolation which here goeth under the name of warning and these duties are to be discharged by a Minister unto all within his charge without respect of persons warning every man and teaching every man 5. As it is the duty of a Minister to conceal nothing of saving truth revealed in Scripture so all saving truth and especially the doctrine of Jesus Christ revealed in the Gospel containeth in it much wisdome yea all wisedome so that any other wisedome without this is nothing else but meer folly for this makes men wise unto salvation 2 Tim 3. 15. So he taught every man in all wisedome that is in the doctrine of the Gospel 6. The publick Ministery is God's ordinary mean for the reducing of straying and wandering sinners to Jesus Christ that being cloathed with his righteousnesse and renewed by his holy Spirit they may be made perfect in him and presented so in the last day that we may present every man perfect in Jesus Christ. 7. It ought to be the great end which all Ministers should aim at to get all of those who are committed to their charge as being ignorant of God's secret decree concerning any of them 2 Tim. 2. 19 so brought to Christ that every man may be presented perfect in him this was Paul's aim Vers. 29. Whereunto I also labour striving according to his working which worketh in me mightily He further commends his Ministery First from his great pains taken for bringing about the end of it aforementioned by labouring and striving the first word expresseth his great labour in doing by travelling through so many N 〈…〉 ions preaching so frequently disputing so accurately with the adversaries of truth 1 Cor. 15. 10. The second expresseth his patience under many hazards and sufferings 2 Cor. 11. 23. Secondly from the most effectuall help whereby God did assist him and blesse his Ministery with successe wherever he came Doct. 1. The gaining of souls to Christ is a work which cannot be effectuated without great labour and pains yea and great wrestling and strife what with mens corruptions and humours 2 Thess. 3. 2. what with manifold discouragements arising from within a man's self 2 Cor. 7. 5. and what with multitudes of crosses and sufferings which Satan's malice doth usually procure unto faithfull Minister 1 Thess. 2. 18. So that whosoever proponeth ease pleasures riches and honour unto himself in the Ministeriall Calling if so he be faithfull he 'll meet with
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
useful the continuance of his life should be to the Church of Christ and withall having probably a special revelation of the thing he expresseth at least his confidence if not his certain perswasion that not only his life for this time should be preserved but also that being set at liberty he should come and remain with them and all this that they might be further promoved in the way to Heaven especially in the grace of believing ver 25. and have more abundant matter of gloriation in Christ having received a new proof of his power and good will in delivering of Paul from death and sending him unto them ver 26. Doct. 1. The Lord in mercy often prolongeth the life of useful instruments and keepeth them from Heaven the longer that the Church may reap advantage by their labours So Paul was to abide and continue with them all 2. A faithful Minister though he be not tied to submit to the losse of Heaven and salvation yet he ought contentedly to spare the enjoyment of it for a time if so be his life may do good to the Church of God for Paul is content upon this accompt that his life be prolonged having this confidence I know I shall abide 3. God alwaies can and sometimes doth so calm the rage of persecutors that they do not execute the evil by them intended against his Servants whom he still preserveth and doth deliver from death and bonds so long as he hath work for them for saith Paul having this confidence I know c. His confidence that he should be delivered doth import that God may deliver when he pleaseth and that at least considering the present posture of affairs it was very probable that he should be delivered If it do not also import a certainty of faith grounded upon some particular revelation that it should be so for the word most frequently signifieth an assured confidence See 2 Tim. 4. ver 16 17 18. Where Paul doth seem to insinuate that after his first captivity and compearance before Nero he was set at liberty and did preach the Gospel among the Gentiles though he was afterward apprehended and put to death 4. They who have received a great measure of gifts and graces and have the opportunity of enjoying the fellowship of others should improve their time and parts in their place and station for the spiritual advantage of those with whom they converse for so doth Paul look on his continuance with them that it should be for their furtherance 5. As there is no grace wherein Christians ought not to aim at progresse and growth 2 Pet. 3. 18. So especially they would labour to grow in faith as being that grace which by it's growth is cause of growth in all other graces it is the mouth which sucketh the milk of the Promises and therefore Satan obstructeth our growth in that grace most Luk. 22. 31 32. Hence the Apostle would aim at their growing in this grace especially for your furtherance and joy of faith saith he 6. As there is a joy of sense Job 16 24. So there is a joy arising from the solid satisfaction which the heart doth receive from laying hold on Christ and the Promise Psal. 60. 6. which is here called the joy of faith 7. The several instances of Christs kything his power and good will in the delivery of his Church or of any particular member thereof from a desperate strait should be improved for strengthening of our faith and increase of holy boasting and gloriation in God for Paul sheweth the fruit of his deliverance should be the furtherance of their faith and that their rejoycing might be more abundantly in Jesus Christ for him that is because of Christs power and good will to them manifested in his delivery 8. Where there is sympathy with Christian sufferers under their crosse there will be a sharing with them also in all the choice advantages which are to be obtained by their delivery for the Philippians did partake with Paul in his bonds v. 7. and as a fruit hereof they are to reap much spiritual advantage by his delivery from them that your rejoycing may be more abundantly c. saith he 9. The more unexpected mercies are before they come the more of God will be seen in them and the more of joy in God will be because of them when they come for Paul was a gone man in humane appearance being prisoner at Rome and his delivery almost hopelesse and therefore their rejoycing was to be the more abundant in Jesus Christ by his coming to them again Vers. 27. Only let your conversation be as it becometh the Gospel of Christ that whether I come and see you or else be absent I may hear of your affairs that ye stand fast in one spirit with one mind striving together for the faith of the Gospel In the third part of the Chapter he exhorteth them That whatsoever should befall him they would minde their duty by living like the Gospel which general exhortation he brancheth forth in two Branches first That they would maintain Truth with perfect Unity among themselves in the joynt defence of it which should be great matter of joy unto him whether he should come and see it or only hear of it being absent Doct. 1. There is nothing concerneth Christians wherewith they should be taken up so much as how to beautifie the Gospel which they professe by a holy conversation suitable unto it for this is the only thing he would have them minding and that more than any thing which concerned him Only let your conversation be as it becometh the Gospel 2. As there is nothing which gladdeth a faithful Minister more than the holy life of those that are committed unto his charge So the joy and contentment of an honest Minister should be conscientiously sought after by the people for he useth this as an argument to incite them to walk as becometh the Gospel that his hearing or seeing of it would make him glad that whether I come and see you or else be absent I may hear of your affairs which words do not necessarily import his doubtfulnesse of his coming contrary to what he seemeth to speak ver 25. he onely hereby sheweth 1. that they were not so much to be taken up with that whether he came or not as with their own duty Secondly how much their living like the Gospel would refresh him so that although he should be deprived of that comfort which he was confident to injoy in their fellowship yet to hear of their Christian conversation would refresh his spirit under that want Doct. 3. This is one part of a conversation becoming the Gospel to be zealous for truth standing to and striving for the defence thereof against errour and unstability in truth which reflect as much on the Gospel as profanity of life for Paul explaineth this conversation which becometh the Gospel by a standing fast and striving for the faith of the
Gospel that is for the doctrine of faith held forth in the Gospel 4. It concerneth Gods people much to be throughly one among themselves in this conflict for truth against error therefore doth he presse them so much to be one while he saith that ye stand fast in one spirit with one minde striving together where every word expresseth a part of this unity to wit union in spirit or judgment and opinion union in minde or affection and union in design and endeavour while they strive together Vers. 28. And in nothing terrified by your adversaries which is to them an evident token of perdition but to you of salvation and that of God The second branch of living like the Gospel which also explaineth the first is a spirit of courage under sufferings from the enemies of truth which he presseth from the consideration of two things which they might read in their couragious sufferings to wit namely that their so doing portended destruction to enemies and salvation to themselves Doct. 1. As the people of God have alwayes some to be their adversaries for truth so they may attain to such a high pitch of courage that the utmost of adversaries malice and rage will not terrifie them to wit so as to drive them from their duty or to make them take any sinfull course for their own safety Nehem. 6. ver 11. Therefore are they exhorted to it as a thing attainable that they be in nothing terrified 2. Faithlesse fears and saintings of spirit because of the boasts and threats of adversaries are exceedingly unsutable for those who live under the Gospel for this is one part of that conversation which becometh the Gospel to be in nothing terrified by adversaries 3. The more of sufferings for truth the people of God are made to under-go and the more there be of Christian courage and holy contempt of enemies rage and boasts under sufferings there is the more evidence of delivery unto the Church and of ruine here and hereafter to her enemies which is to them an evident token of perdition 4. Christian courage under sufferings for Christ and his truth which alwayes pre-supposeth faith in Christ ver 29. though it be not meritorious of heaven yet it evidenceth our right unto it but to you of salvation 5. It is of Gods free grace and from his speciall disposing that crosses and sufferings for truth which in themselves look like displeasure and wrath from the Lord should contribute any thing unto the salvation of the sufferer or be a promising evidence of it this much is meant by the last words and that of God Vers. 29. For unto you it is given in the behalf of Christ not onely to believe on him but also to suffer for his sake Here is another argument exciting them unto Christian courage under sufferings for truth to wit That nothing was required of them but what was given unto them for as grace to believe in Christ so grace to suffer couragiously for Christ was a part of Christs purchase for them and for his sake to be gifted over unto them Doct. 1. To believe in Jesus Christ or to suffer christianly for him goeth beyond the reach of naturall strength It is an honourable gift and that freely given for it is given unto you to believe and suffer saith he 2. All favours especially saving graces are given unto us in behalf of Christ as being purchased for us by his merit Isa. 53. ver 5. and applyed unto us through vertue of his intercession Heb. 7. ver 25. for it is given in behalf of Christ. 3. Faith in Christ must go before Christian suffering for Christ so that to suffer for him is of greater importance and in some respects more honourable than simply to believe in him for he not only saith it is given to believe in the first place and then to suffer but there is a gradation in his speech from the lesse to the more not onely to believe but also to suffer 4. This may incourage very cowards to be stout under Christian-sufferings that grace to suffer and all things necessary to make us suffer aright are purchased unto our hand and freely given unto us in behalf of Christ for this is the force of the Argument contained in this verse for unto you it is given c. 5. Then are sufferings truly Christian and an evidence of salvation when as the sufferer is first a believer so his sufferings are for Christs sake that is for his truth as the cause for which 1. Pet. 3. ver 14. and from love to him as the motive from which they suffer 1. Cor. 13. 3. For his sake Vers. 30. Having the same conflict which ye saw in me and now hear to 〈…〉 e in me He giveth a third reason to inforce the same duty to wit That their sharpest sufferings would put them in no other condition then that wherein he himself was as partly they saw when he was at Philippi see Act. 16. ver 19. c. and partly they had heard by the relation of others since Doct. 1. Christian-courage under sufferings for truth will not be kept up without a battell and conflict what from a fainting discouraged spirit within Heb. 12. 12. what from the rage of persecutors Act. 9. 1. and Gods hiding of his face without Psal. 44. ver 24. So Paul speaking of his sufferings calleth them an agonie or conflict having the same conflict 2. The Lord may for wise reasons leave his most precious servants to wrestle under a suffering case for a long time together for Paul was a sufferer at Philippi and continueth to be so when he is at Rome a long time after that what ye saw in me and now hear to be in me 3. This may adde no small incouragement under sufferings for truth that nothing befalleth us but what is common to men yea to the chiefest of Christs servants and Ministers for this is Paul's scope to incourage those Philippians because he himself was in the same case with them Having the same conflict which ye now hear to be in me CHAP. II. IN the first part of this Chapter the Apostle exhorteth them with much vehemencie to union and humility ver 1 2. And disswadeth from contention and vainglory ver 3. and self-love v. 4. First from Christs example v. 5. whose divine glory before his Incarnation is set forth v. 6. his Incarnation and state of humiliation v. 7 8. and his exaltation v. 9 10 11. Secondly from their by-past obedience v. 12 13. After which he repeateth the dehortation v. 14. inforcing it from the advantages which were to follow v. 15 16. the last whereof to wit his joy ought in reason to have much weight with them v. 17 18. In the second part he comforteth them first by a promise of sending Timotheus v. 19. whom he commendeth unto them to v. 24. Secondly by the expression of his hope that he himself should see them shortly v. 24. And thirdly