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
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
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
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-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
trial 3. That they might be kept from being occasions of stumbling unto others ver 10. And 4. That they might abound in good works undertaken and gone about in the strength of Christ and tending to Gods glory as their main scope vers 11. Doct. 1. That a Christian may be throughly fitted to judge of things controverted there is more required than notional light in the brain to wit Practice according to what he already knoweth and some experimental knowledge and taste of divine Truths in his own heart for the Apostle with knowledge requireth abounding in love and sense that so they might try those things which differ See Heb. 5. 14. 2. Such knowledge as enableth a man to discern betwixt Truth and Error right and wrong is then worthy to be sought after when sincerity in choosing what is right and rejecting of what is wrong is joyned with it for he conjoyneth those two Ye may discern things that differ and be sincere 3. It should be one of our main desires whatever be our wrestlings with corruption within our selves that yet it may not break forth to the offence of others So Paul prayeth that they may be without offence 4. No shorter term ought to be assigned unto our growth and daily progress in holiness than the day of our death for then and not till then shall grace be compleated Heb 12. 23. Thus he prayeth they may abound more and more unto the day of Christ that is Either the day of every mans death so called because of the particular sentence or judgment which is passed by Christ upon every man immediatly after death Luke 12. 20. and 23. 43. or the day of Christs second coming 1 Thess. 5. 2. And this he will have the term-day of their endeavour to continue sincere and without offence because the final and open acquittance of the Elect from sin and misery shall be reserved until then Matth. 25. 33 34. 5. It is not sufficient for Christians to walk without offence by abstaining from what is grosly evil but they must also set about the doing of what is good being filled with the fruits of righteousness 6. It is not the doing of one good work or of some few which will sufficiently evidence a man to be righteous except he aim at the constant practice of everything which is good for that is to be filled with the fruits of righteousness or with good works whereby the sincerity of our righteousnesse is tried as the tree by the fruits Luke 6. 44 45. 7. That a work be truly good or a fruit of righteousnesse it is necessary that the work be done by one who is in Christ by faith and by vertue of strength drawn from Christ for these fruits required are by Jesus Christ that is by strength drawn from him which presupposeth the person to be ingrafted in him Job 15. 4. 8. It is necessary also for a good work That the doer of it have Gods glory for his main scope and not vain glory credit or any by-respect otherwise he is an empty vine bringing forth fruit unto himself Hos. 10. 1. So they are to be unto the glory and praise of God Vers. 12. But I would ye should understand Brethren that the things which hapned unto me have fallen out rather unto the furtherance of the Gospel In the second part of this Chapter lest they should have stumbled at his present suffering and feared lest thereby the Gospel should have been totally extinct he sheweth first That the Gospel had received much advantage already by all those sad things which had befallen him Doct. 1. It is the duty of Christ's Ministers as to forecast what may prove a stumbling-block in the way of the Lords People to retard them in their christian course So by all means to endeavour the removal of it Thus Paul wisely foreseeth and carefully laboureth to remove that offence and discouragement which Christians were apt to take from his sufferings But I would ye should understand c. 2. So wise and powerful is God in working that what is intended by adversaries to obscure his glory and to mar his work He maketh it tend to the further clearing of the one and promoving of the other which holdeth chiefly in the sufferings of his servants for Truth whereby the Lord hath promoved the Gospel frequently as much as by their preaching So Paul's sufferings had fallen out to the furtherance of the Gospel 3. That Truth is a gainer by our saddest sufferings is sufficient reason for contentment under them for Paul resteth satisfied and would have others satisfied also with this That all his sufferings had fallen out to the furtherance of the Gospel 4. The observing of the advantage that cometh to the Gospel by the suffering of the Saints for Christ's Truth serveth greatly to remove the scandal of the crosse for this end would the Apostle have them to understand that what had befallen him was for the furtherance of the Gospel Vers. 13. So that my bonds in Christ are manifest in all the Palace and in all other places He giveth two evidences that advantage had come to the Gospel by his sufferings First his bonds or the Gospel which was the cause of his bonds was made famous in Nero's Court and els-where whileas every one almost enquiring after the cause of his sufferings did learn somewhat of Christ and the Gospel by that mean Doct. 1. That the Gospel getteth entry in the Houses of Kings and great men is a great advantage and furtherance to it for this he reckoneth as one advantage even that the Gospel by his bonds was manifest in all the Palace 2. An occasional report and general fame of Christ and the Gospel may through the blessing of God accompanying it take some by the Heart to whom that report doth come for by the very occasional mentioning of the Gospel as the cause of Paul's sufferings some were made to enquire and learn so much of it as made them fall in love with it else he would not have thought the manifesting of his â—onds had tended to the furtherance of the Gospel Vers. 14. And many of the Brethren in the Lord waxing confident by my bonds are much more bold to speak the Word without fear A second evidence is That contrary to the expectation of enemies who concluded that Paul one of the chief Apostles being put in bonds at Rome no Minister should have the courage ever to preach again many Ministers of Jesus Christ having heard of his constancy under sufferings were encouraged to shake off fear and preach Christ more boldly than ever Doct. 1. The Gospel and glad tydings of Salvation through Jesus Christ is the most excellent word that ever sounded in a lost sinners ear Therefore it is called The Word by way of excellency as if there were no other word besides worthy of the name 2. This tendeth much to the furtherance of the Gospel when Preachers of it are men of
courage not fearing their own personal sufferings if so they may get Christ advanced and the Gospel published for this is given as an evidence of the furtherance of the Gospel even their speaking of the Word without fear 3. The observation of God's upholding others under sharp sufferings should make us couragious in avowing that Truth for which they suffer as knowing God who helped them will not be inlacking to us if we be put to suffer for the same cause for the Brethren in the Lord waxed confident by his bonds 4. As among all Christians so chiefly among Ministers there is a relation of fraternity in Christ whereby they are tied to walk as Brethren by loving one another 1 John 4. 21. admonishing one another Lev. 19. 17. standing for the just credit one of another Jam. 4. 11. and working to the hand one of another for carrying on the work of their Lord Christ 2 Cor. 6. 1. Hence they are called Brethren in the Lord. Vers. 15. Some indeed preach Christ even of envy and strife and some also of good will 16. The one preach Christ of contention not sincerely supposing to adde affliction to my bonds 17. But the other of love knowing that I am set for the defence of the Gospel Because it might have been objected That many of those fore-mentioned Preachers of whom he boasted were but naughty men and small friends to Paul He answereth first granting many indeed did preach Christ from a spirit of envy against Paul to out-strip him and of contention and strife hereby raising a sinful emulation amongst the Ministery while every one laboured who should have maniest to applaud him and from a malicious purpose and desire to procure harder usage for Paul if not his death being now in bonds supposing the more the Gospel was preached Nero would be the more incensed against him Yet herein he comforteth himself that all the Preachers were not of that stamp there being many besides them who preached Christ from love and good-will toward Christ and Paul his prisoner aiming sincerely at the good of the Gospel for the defence whereof he was now in bonds Doct. 1. They may preach Christ unto others who are but hollow-hearted men themselves for so were those who preached Christ even of envy and strife 2. Such is the power of unmortified corruption that it will make a mans most excellent gifts and the exercise of them in the choicest duties of divine worship subservient to his basest lusts for some even preached Christ out of envy and strife 3. The Lord taketh notice not only of the matter which Ministers do preach whether it be Truth or Error but also of the manner how the ends for which and the motives from which they preach even whether they preach Christ from envy and contention or from love and good-will for here Paul taketh notice of it 4. An immoderate sinful desire after applause together with the lust of envy because of the gifts and estimation of others is a sin whereof those who preach Christ are sometime guiltie for here some preach Christ out of envy 5. The Ministers of Jesus Christ had need to resist the very first motions of the fore-mentioned evil seeing where it is once rooted in the heart it will make a man prostitute his parts and gifts yea the very preaching of Christ to the service of it So those of whom the Text speaketh having once given way to a spirit of sinful emulation against Paul they rest not until they even preach Christ out of envy 6. Where there are self-seeking men in the Ministery making a trade of their excellent preaching and other exercises of their gifts and parts mainly to get themselves much thought of and others vilipended unity cannot long continue in the Church of Christ but such spirits before they fail of their intent will rather trample upon the Churches peace for those two are conjoyned they preached Christ out of envy and strife 7. Though a man preach Truth and exalt Christ in preaching Truth yet if he do it from a spirit of envy to get others decryed and himself extolled he is but an unsincere rotten-hearted hypocrite notwithstanding of all his preaching in Gods sight for those men preached Truth else Paul ver 18. would not have rejoyced in their preaching yet seeing they preached of envy they are spoken of as unsincere and unfaithful Preachers who preached not sincerely 8. Envie and sinful emulation because of the parts and esteem of others is a cruel and unsatiable lust thirsting after the very blood of those against whom they have emulation for those men who envied Paul would gladly have added affliction to his bonds and have stirred up Nero by occasion of their preaching to have taken his life 9. Though some that preach Christ are but hollow-hearted men yet all are not so and the sincerity of those that are honest is sufficient comfort against those discouragements which might arise from those who are otherwise for though some preached Christ out of envy yet Paul comforted himself in this that others preached of good-will 10. This is prais-worthy in a Minister when he is stirred up to preach from love to Truth good will to the work and to Christ whose work it is endeavouring what in him lieth to encourage all even the meanest who have their hand at the Work for that is here commended even to preach Christ of good will and love to wit love to Christ to Truth and unto Paul 11. An honest heart will respect those much whom love to Truth hath brought to any suffering or hardship for therefore did those honest Ministers preach from good will unto Paul knowing he was set or did lie to wit in prison for the defence of the Gospel 12. The sufferings of the Saints for the Gospel are real preachings and are speaking apologieâ— and defences for the power and truth of the Gospel I am set saith Paul for an apologie of the Gospel as the word is in the original Vers. 18. What then notwithstanding every way whether in pretence or in truth Christ is preached and I therein do rejoyce He giveth a second answer unto that which might have been objected to wit Whatever they aimed at in their preaching yet Jesus Christ was made known by them and this made him glad Doct. 1. The blessing of the Word preached doth not depend upon the honestie and saving grace of the Preacher A gracelesse Minister may through Gods blessing upon his own Truth be an instrument of much good unto others for they who preached Christ in pretence only pretending love to Christ but really seeking their own applause were surely doing good unto some else Paul would never have rejoyced so much that Christ was preached by them 2. The apparent diminution of our own esteem and credit ought not to be much regarded if high esteem of Christ be upon the growing hand Paul regarded it not notwithstanding saith he that is though they seek to
over-shadow me yet Christ is preached and I rejoyce 3. The man whose heart is inflamed with love to Christ's honour and the salvation of lost sinners so as not to value his own particular hazard being put in the ballance with those may expect to find much joy and comfort under his saddest sufferings for Paul being thus disposed rejoyceth though in bonds I therein do rejoyce Vers. 18. yea and will rejoyce 19. For I know that this shall turn to my salvation through your prayer and the supply of the Spirit of Jesus Christ. That he may yet further prevent their stumbling at his sufferings he sheweth That as the Gospel had gained much thereby already it should gain yet more and that his joy in that respect should not be taken from him and that because he knew partly from Scripture and partly also as it appeareth from special revelation that this to wit all the machinations of his adversaries against him should be so ordered of God as that by the renewed supply of furniture from the Spirit of Christ obtained by their prayers his salvation should be advanced by them where by salvation we understand not only his eternal well-being but his constancy also in avowing Truth and the preservation of his temporal life for the time as he cleareth afterwards the contrary of both which was aimed at by his envious brethren their design being as it seemeth either to drive him through his own fear unto apostasie from Christ or otherwise to incite Nero to put him to death Doct. 1. A suffering Christian especially a Preacher may attain not only to present sweetnesse and joy under a bitter crosse but also to a sweet strong perswasion of the continuance of that joy in the time to come for Paul not only rejoyceth in the mean time but also confidently resolveth I will rejoyce 2. The joy of a Christian under a crosse is grounded not only upon good presently enjoyed and felt but also upon that which by faith is apprehended as yet to come so Paul rejoyceth and promiseth to rejoyce because he knew by faith that this should turn to his salvation 3. So powerfull and wise is God in working that out of the eater he can bring meat by ordering our sad afflictions so that our salvation both temporal and eternal shall be advanced thereby thus was it with Paul I know that this shall turn to my salvation 4. That Christians are kept constant under sad sufferings and made to advance in the way towards salvation thereby proceedeth neither from the nature of the crosse nor yet meerly from the power of inherent grace but chiefly from the actual influence and renewed supply of furniture from the Spirit of Christ for that this did turn to his salvation was through the supply of the Spirit of Jesus Christ. 5. Prayer conscientiously gone about is an excellent mean for drawing from God through Christ the choicest of his mercies not only to our selves but also to others for whom we pray So through the prayer of those Philippians supply from Christ was to be communicated to Paul 6. They who pray best and most spiritually are not most taken up with the conceit of their own prayers for Paul imputeth his receipts more to their prayers than to his own though none will question but he prayed as much and as well as any of them through your prayers saith he Vers. 20. According to my earnest expectation and my hope that in nothing I shall he ashamed but that with all boldnesse as alwayes so now also Christ shall be magnified in my body whether it be by life or by death Paul's envious adversaries aimed at two things either to drive him to apostacie or to incite Nero to take his life and in the preceding Verse it is showen that Paul knew they should be disappointed in both these Now he explaineth his knowledg and perswasion of their disappointment in the first and sheweth the ground of that perswasion His perswasion had two parts the Negative part is No terrour of flesh should ever make him deny the truth as a man ashamed of it The Positive is That he should continue in the stout avowing of truth and magnifying of Christ whether he died or lived The grounds of this his perswasion were hope in Gods Word his earnest expectation flowing from his hope and by-past experience Doct. 1. To turn our back upon truth for eschewing of suffering saith as much as that we are ashamed of Christ and his truth and there fore they who do so may expect that Christ will be ashamed of them See Luke 9. ver 26. hence in place of saying he will not deny truth in any thing he saith in nothing I will be ashamed 2. Christians in the case of tryall especially would be very strict and precise so as not to recede from the least point of truth or dutie Thus the Apostle resolveth I will be ashamed in nothing 3. The first step towards defection is a declining of and relenting in the professing and bold avowing of truth when God calleth us to it and to avow truth boldly as occasion offereth is a soveraigne mean to keep us from being ashamed of it For Paul opposeth those two his being ashamed of truth and his bold avowing of it the latter as preventive of the former in nothing I will be ashamed but that with all boldnesse 4. The avowing of truth boldly under persecution tendeth much to the magnifying of Christ his truth for which we suffer and his strength which beareth us up under sufferings being thereby much commended Hence he calleth his boldnesse for truth under his bodily sufferings a magnifying of Christ so now also Christ shall be magnified in my body 5. A Christian is not to hesitate much in the matter of his death or life if so he may get Christ magnified by either of them for Paul standeth not much if so Christ be magnified whether it be by death or life 6. The hope of a Christian having a word of promise for its ground Psal. 130. ver 5. shall never be disappointed for Paul concludeth all this should turn to his salvation and that he should be carried through under sufferings because there being a generall word of Promise for it Rom. 8. ver 28. he hoped in that word according to my hope saith he 7. Then is our hope of the right stamp and truly Christian when being founded upon the Word it exciteth the heart earnestly and by all lawfull means to puâ—sue after the thing hoped for so the Apostl's hope is joyned with earnest expectation the word signifieth the expectation of a thing with head and neck stretched out as pressing to be at it 8. The frequent experience of Gods being nigh unto us and honouring of himself by us in former tryals is a ground for hope to rest upon that he will not leave us in the present strait so Paul gathereth present confidence from former experience that as alwayes so
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
by sending their own Minister Epaphroditus unto them presently v. 25. and that upon severall weighty reasons v. 26 27 28. from which he exhorteth them to receive him with all due respect v. 29. and because he had with great pains attended him at their direction v. 30. Vers. 1. If there be therefore any consolation in Christ if any comfort of love if any fellowship of the Spirit if any bowels and mercies 2. Fulfil ye my joy that ye be like-minded having the same love being of one accord of one mind THe Apostle being to presse unity and love useth a most vehement exhortation and a kind of rhetorical adjuration That if they had ever found by the means of his Ministery or did expect to find any of those consolations which are to be had in Christ If they had ever enjoyed or expected to enjoy any comfort of mutual love and concord among themselves If they had ever found any fellowship with God by co 〈…〉 on of influence from his Spirit or if they would no◠〈◊〉 that fellowship for the time to come If they â—ad any pity or compassion upon him a prisoner for Christ He obtesteth them by all those and as they would give proof of all those so they would compleat the begun joy which he had in them by their unity and concord among themselves which he setteth forth in four diverse expressions to be distinguished thus The first that ye be like-minded signifieth in general their unity in judgment love affection and action which is sub-divided in the three particulars following The second having the same love expresseth unity of will and mutual affections The third unity of design and endeavours The fourth unity in judgment and opinion Doct. 1. The most famous and prais-worthy Churches have their own failings and infirmities So this Church though highly commended Chap. 1. yet hath had their own differences and alienation of minds renting of affections and carnal emulations flowing from their differences as appeareth from this vehement exhortation to concord and unity 2. As unity and concord is necessary in it self and at all times Hence the Apostle doth so earnestly presse them unto it So it is most necessary and comfortable especially in suffering-times Therefore the Apostle having spoken in the close of the former Chapter of those sufferings which they were to undergo for Christ and Truth inferreth as a conclusion from thence this exhortation unto unity If there be therefore c. 3. As they who have received any spiritual good from Jesus Christ by the Ministerie of the Word ought to have those in high respect whom the Lord hath made instrumental for their good and to evidence that respect unto them chiefly when they are in a suffering case So the servants of Jesus Christ ought to improve any personal respect or weight which they have with people for working of them up towards that wherein their spiritual good doth consist for Paul obtesteth them by all that good for the working whereof in them his ministery had been instrumental as also by that compassionate and tender respect which they did owe unto him being now in bonds that they would tender his joy and comfort and chiefly that they would evidence their respect unto him by seeking after unity and concord which was more for their own good then his and is here mainly pressed-after by him the fulfilling of his joy being sought-after onely as a mean to that end and as an argument to perswade the thing pressed If there be any consolation in Christ c. if any bowels and mercies fulfill ye my joy that ye be like-minded saith he 4. So necessary is unity and concord among the people of God that the enjoyment of Christ's presence and of spiritual consolation flowing from it the reaping of any spirituall advantage by the communion and love of the Saints the entertaining of fellowship with God through the operation of his Spirit in us do in a great part depend upon it our own differences carnal emulations renting of affections crosse and contrary actings do in a great measure obstruct all those by making Christ withdraw his presence 2 Cor. 13. 11. and one of us coldrife and uselesse unto another Gal. 5. 15. and by grieving the Spirit of God Eph. 4. 30. compared with 31. Hence the Apostle obtesteth them by all those that 〈◊〉 would fulfill his joy by being one among themselves and so insinuateth a necessary connexion betwixt their unity and enjoying of these things while he saith If there be therefore c. ver 1. Fulfil ye my joy in being like-minded ver 2. 5. The utmost endeavours of men and devils to sad the hearts of Christs faithfull servants cannot altogether mar their joy Fulfil ye my joy saith he which importeth he had some joy already 6. The success of the Gospel among the Churches of Christ will be matter of joy unto a publick spirited Christian even in the midst of all his particular crosses and sufferings for the fruits oâ— the Gospel among these Philippians spoken of chap. 1. gave occasion to this begun joy unto Paul amidst his personal sufferings which he doth here obtest them to fulfill Fulfill ye my joy 7. However a Church do otherwise flowrish in gifts graces and all kind of sympathy with Christian sufferers as this Church did chap. 1. v. 6 7. yet so long as they live in strife and contention among themselves they give not so much matter of joy unto a true lover of Jesus Christ by the former but they give as much matter of grief by the latter Hence he bids them fulfil his joy by being like-minded There would be alwaies a mixture of sadnesse and defect in his joy notwithstanding the many good things which they already had if this were not 8. That unity and concord among societies and especially among the Churches of Christ may be solid and lasting there would be an union of will and affections without laying them out on contrary and crosse objects an union of designs and endeavours without mutual counterminings which followeth upon the former and there would be an union in opinion and matter of judgment as the fountain of the other two this is it he presseth first generally being like-minded and then particularly in the other three expressions having the same love being of one accord of one mind Vers. 3. Let nothing be done through strife or vain-glory but in lowlinesse of mind let each esteem other better then themselves He disswadeth them from two vices destructive to unity to wit contention and vain-glory and exhorteth them to humility or lowlinesse of minde a grace whereby a man thinketh meanly of himself and highly of others Doct. 1. A contentious spirit which maketh it a man's element to differ from others and to carry on his point by out-wearying of others with jangling and strife is a notable unfriend to unity and so to be eschewed by all who would be esteemed lovers of peace Hence
establish Truth and build up the Church they did what in them lay to destroy them both and were men of wicked lives ver 19. However they pretended much zeal for the Law of Moses and good works Thirdly Concision alluding to Circumcision whereof they gave out themselves to be Patrons and defenders and designed themselves by it Gal. 2. 12. which name he taketh from them as being unworthy of it and calleth them concision as it were the destroyers and renters of the Church Doct. 1. There ought to be a spirit of wise and godly zeal in faithfull Preachers against the spreaders of Errors how great soever their reputation be among the people so Paul calleth them Dogs c. 2. That Ministers may guard the Lords People against seducers they would labour to undeceive them by taking off the vizard of piety zeal and other seeming vertues under which the spreaders of Errors do usually lurk that so they may be seen in their own colours thus they pretended to puritie to be patrons of good works and upholders of Circumcision one of God's Ordinances and the Apostle taking off the vizard calleth them prophane dogs evil workers and concision or Church-renters under pretence of pleading for a divine Ordinance 3. It is the Duty of the Lords People to know and discern those who preach Truth from those who preach Error that they may cleave to the one and flee from the other beware of dogs the word signifieth see and know them and from knowledge eschew them 4. It is not unbeseeming piety to use merry words witty and pleasant allusions yea and upon some occasions piercing jests or taunts providing alwaies there be no scurrility or basenesse Eph. 5. 4 for as often elsewhere 1 King 18. 27. So the Spirit of God here maketh use of such while alluding to Circumcision he calleth them Concision giving them a name like in sound but much different in the usual signification and as much to their disadvantage Vers. 3. For we are the Circumcision which worship God in the spirit and rejoyce in Christ Jesus and have no confidence in the flesh He giveth a reason why he did not daign them with the name of Circumcision because not they but he and true Believers had right to that title they only having the thing signified by circumcision whereof he maketh three parts first Worshipping God with the inward and spiritual affections of a renewed heart Secondly Confiding in Christ alone for salvation as being the substance of all these shadows Thirdly A denying of confidence in any of these fleshly priviledges or in any thing but Christ. Doct. 1. Though fair pretences to piety and purity of Worship be alwaies on the side of those who erre from Truth Matth. 7. 15. yet the reality of that piety unto which they pretend is frequently to be found in those who oppose them most so was it here We are the Circumcision that is we have the reality of that Ordinance and they only a pretence unto and shadow of it 2. Circumcision and the rest of those Levitical Ordinances may be said in some sense yet to continue in so far as the thing signified by them doth remain for therefore Paul calleth true Believers the Circumcision because they had the thing signified by it We are the Circumcision who serve God in the spirit 3. Circumcision was instituted for this end that by the outward cutting off the flesh the People of God might be carried on first To cut off the sinful fleshly affections of their heart that so with renewed spirits they might serve God And secondly To lay hold on the blood of the promised Messias for pardon of sin and salvation for Paul mentioneth those two as the thing signified by Circumcision We worship God in the spirit and rejoyce in Jesus Christ. 4. Though it was sufficient for Paul to oppose the inward Worship of the heart to the practice of Circumcision once an Ordinance but now abolished yet it followeth not that outward Ordinances while standing in force may upon that accompt be wholly neglected Gen. 17. 14. for if the outward rite of Circumcision had been yet in force his pretending to the thing signified would not have justified his omission of it 5. External performance of commanded Worship without inward exercise of the spirit in faith love hope and mortification of fleshly lusts by the power of Gods Spirit is scarce worthy of the name of Worship to God neither will it be owned by him as such for it is this exercise of the spirit unto which Paul giveth the name of true Worship We are the circumcision which serve God in the spirit 6. We should so go about commanded Duties in spirit and truth as not to rest upon or glory in them but in Christ alone and his righteousnesse as the only meritorious cause of our salvation So though they worshipped God in the spirit yet we rejoyce in Christ Jesus saith he 7. Confidence in Christ for salvation and upon any other thing besides him such as are outward priviledges external performances are so inconsistent with and opposite to one another that if the one be the other cannot be so Paul opposeth them here We rejoyce in Christ Jesus and have no confidence in the flesh Vers. 4. Though I might also have confidence in the flesh If any other man thinketh that he hath whereof he may trust in the flesh I more The Apostle in the second part of the chapter being to demonstrate the vanity of relying upon any thing besides Christ in the point of justification from his own practice sheweth 1. That he had as much to boast of upon the accompt of outward priviledges as any of his adversaries yea or any other whatsomever if he had found it safe to venture his salvation on such a bottom and this he declareth first in general in this verse Doct. 1. The Lord in his deep wisdom raiseth up such as are most fit to oppose seducers who come not short of them in any thing whereof they glory most that even wherein they glory they may be found but as others see 2 Cor. 11. 12. Thus against those who boasted so much in their outward priviledges as to oppose them unto Christ's righteousnesse in the matter of justification he raiseth up Paul to batter down both their pride and error who had as much matter of boasting that way as they or any other Though I might have also confidence in the flesh 2. Then may a man commend himself by making notour what he hath of graces parts or priviledges equally with or above others when his doing so tendeth to beat down the vain glory of those who boast more of what they are than is meet for Paul here declareth at length his outward priviledges wherein he would yeeld to none which he could not have done without ostentation except it had been to shew the vanity and pride of his adversaries 3. The glory and praise of safetâ— from Gods wrath
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
parts and abilities that are in them do not produce carnal emulation or envy Numb 11. 29. nor flattering commendations of the men themselves Job 32. 21. but furnisheth us with matter of thanksgiving unto God Thus Paul doth evidence his affection to those Colossians We give thanks to God 3. God is the Father of Jesus Christ not only as God by an eternall generation and communication of his whole essence unto him in a way unspeakable Ps. 2. v. 7. but even also as man through vertue of the personal union of the two natures in Christ and in a special way which doth far excell all other wayes whereby he is a father to other men and angels Luke 1. 32 thus God and the Father of our Lord Jesus Christ are one for the particle and is exegetick of the same thing and not copulative of things different 4. In all our performances we should eye God with a respect had to Jesus Christ seeing the Father is well pleased only in him both with our persons and duties Matth. 3. 17. for in giving thanks he eyeth God with a relation to Christ We give thanks to God and the Father of our Lord Jesus Christ. 5. Then is the fittest time to give thanks to God for favours bestowed when our hearts are somewhat elevated to God and our affections somewhat warmed in the duty of prayer and the duties of prayer and praise do mutually contribute for the help one of another thus the Apostle gave thanks alwayes praying for them that is alwayes when he prayed for them for so are the words to be ordered and not praying alwayes as if he had been constantly praying for them Vers. 4. Since we heard of your faith in Christ Jesus and of the love which ye have to all the saints He declareth the reasons of his thanksgiving to wit those spirituall graces which were eminent in them of which he instanceth two and doth illustrate them from their principall object faith in Christ and love to all the saints Doct. 1. Where there is saving grace in any there is sufficient ground of rejoycing in God for them whatever be their case otherwayes and where this is not there is little besides but matter of grief all other things without this being but a curse and snare unto them Tit. 1. 15. So Paul giveth thanks having heard of their faith and love 2. Of those spirituall favours the injoyment whereof is a ground of thanksgiving faith is among the first for thereby we are united unto and have communion with Christ Eph. 3. 17. hereby we are justified Rom. 5. 1. and our hearts purified Acts 15. 9. and all our performances accepted Heb. 11. 4. So he thanketh God for their faith in the first place 3. Though there be no Scripture-truth unto which being once made known the grace of faith giveth not a firm assent Acts 24. 14. yet Jesus Christ and those truths which speak of him are the principall object of saving and justifying faith and therefore it is called faith in Jesus Christ. 4. There is a necessary connexion betwixt the graces of faith and love the former without the latter being dead Jam. 2. 17. and the latter without the former being not reall but in appearance onely or at the best but a morall vertue and no saving-grace Matth. 5. 20. so they are here conjoyned of your faith in Jesus Christ and your love 5. Though Christians are bound to love all men even their enemies Matth. 5. 44. yet seeing God is to be loved chiefly and all others but in subordination to him Matth. 22. 38 39. it followeth that those are to have most of our love who resemble God most therefore the love of those Colossians was chiefly towards the saints 6. We are to lay out our love upon Saints as they are Saints for the reality or appearance of good in them and not for other by-respects only or mainly as of kindred friendship or favours bestowed by them Matth. 5. 46. neither are we to with-draw our affection from any such because of their infirmities their differing from us in opinion or personall injuries received from them 2 Cor. 12. 15. for so their love was to all the saints none being excepted Vers. 5. For the hope which is laid up for you in heaven whereof ye heard before in the word of the truth of the Gospel He sheweth the cause moving them to persevere in those graces to wit the hoped-for reward of glory preserved for them in Heaven and made known unto them yea and the hope whereof was wrought in them Rom. 10. 17. by the word of truth that is the Gospel Doct. 1. The believers portion is not given him in hand he hath it onely in hope for it is called their hope a thing only hoped for 2. The believers portion is laid up for him and safely kept for his use and that in a most sure place to wit in Heaven where neither moth nor rust doth corrupt nor thieves do break through and steal which is said up to wit safely as a parent would hide a treasure for the use of his childe so doth the word signifie which is laid up for you in Heaven 3. As there is little to be expected and hoped for on earth by a man who will live godlily except temptations and crosses 2 Tim. 3. 12. so he eying of this rich reward of glory laid up in Heaven is a strong incouragement to persevere in faith love and other graces and it is lawful for Christians to have an eye to this reward as a motive to duty providing 1. it be not looked at as a thing to be merited by their obedience Rom. 6. 23. Nor 2. As the onely or chief motive 2 Cor. 5. 14. thus they were incouraged not from any thing earthly but from the hope which was laid up for them in Heaven Doct. 4. That ever Heaven and glory should be injoyed by any of lost mankinde was a thing that Nature's light could never have dreamed of except God himself had made it known by his Word thus he mentioneth the hearing of this rich reward by the Word preached as the mean whereby it was made known unto them whereof ye heard in the Word 5. It is the word preached which the Lord doth ordinarily blesse as his instrument for begetting saving faith and the hope of glory in us the word not onely propounding and making known to the understanding the object of those graces which was before hid but the Lord also at or after the hearing of this Word infusing them into the heart Acts 16. 14. Thus he mentioneth the hearing of it as the mean also whereby the saving hope of this reward was wrought in them whereof ye heard before in the word 6. Though the whole Word of God be true Ps. 19. 9. as being the word of him who cannot lie Tit. 1. 2. yet the Word of the Gospel is eminently the Word of Truth as having Christ for its main subject
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
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
Doct. 1. Distance of place should not cool those affections of love and good-will which ought to be among Christians for those salutations were outward expressions of their inward love and they do salute though at a distance 2. As little mercy is to be expected from persecuters So the crosse of Christ and suffering for Truth is a thing not to be ashamed of for Paul as it were glorieth in the style of Prisoner though he was used as a captive slave Aristarchus my fellow-prisoner the word signifieth a captive of war 3. As reall friendship doth not expire with prosperity So the sharpest sufferings of God's people have some sweet ingredient in them for Paul hath a fellow with him while he is prisoner even Aristarchus who was his companion in travels Acts 19. 2. and 20. v. 4. and now doth not quit him in his sufferings Aristarchus my fellow-prisoner 4. Such love and respect should be had to those who are faithfull Instruments in the Church of God that even those who have relation to them ought to be the more respected chiefly if they walk in their steps So Mark is commended from this that he was sisters son to Barnabas who was separated for the work of God Acts 13. 3. 5. Notwithstanding a man hath fallen to the grief and scandall of others yet after evidences given of his amendment he ought to be received and conversed with as formerly So Mark otherwayes called John did desert Paul and Barnabas Acts 13. 13. whereupon arose that hot contention betwixt those two Apostles Acts 15. 37. But now having given proof of his remorse for what he did he is recommended by Paul to those Colossians Touching whom ye have received commandments if he come unto you receive him 6. As folk should not follow the multitude of the kinde from whom they are descended in an evill course So this tendeth much to a man's commendation when he breaks off his evill kinde and is not carryed away with them for those three were of the Jews a people for the most part enemies to the Gospel Rom. 11. 28. who are of the circumcision which is mentioned for their commendation that though they were Jews yet they had become Christians and companions of Paul under his affliction 7. There is no way which leadeth to the Kingdom of Glory but that which is held forth in the Gospel Acts 4. 12. And Christ doth rule in the world by the Gospel subduing thereby the hearts of men to live by his Laws Psal. 110. 3. written in the Gospel Rom. 2. 16. and exercising Government and Discipline in his visible Courts according to the Rules prescribed by the Gospel Matth. 18. 17 18. Therefore the Gospel in this place is called the Kingdom of God See Matth. 4. 23. Mark 4. 11. Fellow-workers unto the Kingdom of God 8. This maketh much unto a man's commendation when he hath any hand in the promoving of this Kingdom and especially when his discouragements are many and incouragements few from the example of others who should joyn with him in that work and do it not for they are commended from this that they onely of the circumcision were Paul's fellow-workers unto the kingdom of God 9. It appeareth hence how small ground there is for the Pope's pretended supremacie and head-ship over the Church the main Pillar whereof is that because Peter was Bishop at Rome therefore the Pope must be his successor now beside that they can never prove Peter to have been Head of the Church it is certain that he was not at Rome when Paul wrote this Epistle there being onely there then those three of the circumcision who were his fellow-labourers unto the Kingdom of God Neither is there any word in Scripture to prove that ever Peter was at Rome but much to the contrary 10. The most eminent servants of God in time of persecution have need of comfort incouragement and up-stirring so ready are the best to saint in the hour of temptation Dan. 11. 35. but God in mercy doth not suffer them to be destitute of some who are comfortable and incouraging unto them when their necessity calleth for it for saith he Which have been a comfort to me The word signifieth they had been for comfort counsell or incouragement unto him which supponeth that even Paul had need of those somtimes 11. As most eminent Christians are ready to acknowledge with thankfulnesse how steadable any are made unto them in their suffering case So it is matter of no small commendation to be in any measure helpfull by counsell advice incouragement or comfort unto those who are suffering for Christ and any part of his Truth for herein are those three commended that they had been a comfort unto Paul as is acknowledged by himself Vers. 12. Epaphras who is one of you a servant of Christ saluteth you alwayes labouring fervently for you in prayers that ye may stand perfect and compleat in all the will of God Here are salutations directed from Epaphras who is described from his Countrey his Office of the Ministerie and his affection to those Colossians testified by his servent and constant praying to God for them that they might be gifted with perseverance in universall sincere and hearty obedience to the will of God Doct. 1. A Minister ought not to omit any duty of civility tending to keep a good understanding betwixt him and his flock for Epaphras who was their Minister chap. 1. v. 7. saluteth them 2. The power of a call from God and his People ought to make a man venture upon apparent inconveniences which other wayes he were obliged to eschew for Epaphras their own Countreyman had imbraced a call to the Ministery among those Colossians though Christ showeth a Minister is in hazard to meet with dis-respect in his own Countrey Joh. 4. 44. who is one of you 3. As it is the duty of a Minister not onely to preach unto pray with but also to pray for his flock and that alwayes when opportunity offereth So an honest Minister who maketh conscience of this duty in earnest will finde it to be no easie task considering how indisposed he is sometimes to pray for himself Matth. 26. 40. and how many in the flock pray not for themselves Matth. 13 47. c. and so are an heavy burden unto any who would pray for them and how many they are also concerning whom God will not be be intreated Matth. 22. 14. Thus Epaphras was a wayes labouring fervently for them in prayer The word signifieth to be striving in a battell and in an agony for them 4. A Minister ought not to rest satisfied that he himself preacheth Truth plainly or that the people committed to his charge attain thereby to the knowledge of Truth but practice and obedience to the will of God so known must be added together with perseverance and constancie in their begun obedience lest by their falling away they lose themselves and disgrace the Truth for he prayeth