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
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
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
disappointment he must resolve to labour in the Word and under crosses for the Word Paul found it so whereunto that is that he might present souls unto Christ I also labour the word signifieth to labour unto wearinesse striving 2. All the labour and striving of Ministers will not prevail to the gaining of souls without divine assistance and Christ's effectuall working with their labours striving according to his working saith he 3. When Ministers meet with any successe in their Ministery they are not to be puffed up with it or ascribe the praise to their own diligence piety or parts 1 Cor. 15. 10. but are to acknowledge thankfully God's helping hand in it So doth Paul his working which worketh in me mightily 4. The many hardships and sufferings or extraordinary pains and labour which attend the Ministeriall Calling ought not to deterre any from it who is other wayes fitted and called because there is divine help corroborating strength and answerable furniture allowed unto and will be forth-coming for those who are imployed in it so did Paul finde in his own experience his working which worketh in me mightily saith he CHAP. II. IN the first part of this Chapter the Apostle maketh way for the refutation of some errors by an insinuating Preface wherein he sheweth what a conflict he had for them v. 1. that they might be comforted united and grow in the knowledge of Christ v. 2. whose fulnesse is held forth v. 3. and that they might be guarded against seducers v. 4. And because of his affection unto them v. 5. He exhorts them therefore to adhere to the doctrine received v. 6. prescribing some helps for constancie v. 7. In the second part he refuteth some contrary errors reducing them to three heads abused Philosophie superstitious rites and Mosaicall ceremonies v. 8. which he refuteth joyntly from the fulnesse which is in Christ v. 9. and our being compleat in him v. 10. He refuteth the necessitie of Circumcision in speciall because in Christ we have the thing signified by it v. 11. and an externall seal to wit Baptisme in the place of it v. 12. Christ had renewed them without it v. 13. and abrogate the whole ceremoniall Law by his death v. 14. yea and triumphed over all their spirituall enemies v. 15. He concludes therefore against their subjecting of themselves to that yoke v. 16. because Christ the substance of those shadows was come v. 17. He argueth against the second head to wit worshipping of Angels from the ignorance and pride of those who pressed it v. 18. and their impairing the honour of Christ as Head v. 19. He argueth against the superstitious rites giving some instances of them because they were freed from the Mosaicall rites v. 20 21. and they thereby placed Religion in things perishing without any authority except humane v. 22. and taketh off some fair pretexts whereby their Patrons did defend them v. 23. Vers. 1. For I would that ye knew what great conflict I have for you and for them at Laodicea and for as many as have not seen my face in the flesh THe Apostle being to refute some errors contrary to the former doctrine maketh way for his work and yet again insinuateth upon their affections by letting them know that he was no lesse solicitous in all his actions and sufferings that they their neighbouring Church at Laodicea to whom he willeth this Epistle to be read chap. 4. v. 16. and all other Churches whom he had never seen in the face might be established in the truth than he was for those among whom he had frequently conversed Doct. 1. When a people doth once incline to error so ready are they to mistake those who would labour to reclaim or establish them Gal. 4. 16 that a Minister would use more than ordinary diligence to insinuate upon their affections and guide dexterously against mistakes and prejudices when he is to meddle with any thing of that kinde So the Apostle beside his generall preface to the whole Epistle useth here a particular one when he is to refure some errors wherewith this Church was most infested 2. Though the men of this world be little solicitous for those with whom they have not particular acquaintance Matth. 5. 45. and Christans are sometimes too apt to mis-judge those who are dear unto God according to this rule yet so many are the tyes among the Members of Christ 1 Cor. 10. â—7 that as it is the duty of every one to promove the good of others even though they had never seen them so there are some who do make conscience of this duty for the Apostle supponeth that those Colossians were apt to judge of him as minding their case little however he minded the case of others chap. 1. v. 29. and therefore he sheweth his solicitous care for them also and this that the mistake might be removed as is imported by the causall particle for which knitteth this purpose with the former for I would that ye knew 3. As faithfull Ministers will necessarily have a sighting life and many sore conflicts both in body and spirit so to make it known unto the people what sore travell they endure of this kind if it be not out of ostentation and desire of applause 2 Cor. 10. 18. is lawful and profitable for hereby people are made to bear burden with their Minister excited to minde their own salvation the more the care whereof lyeth so heavie upon their Pastors and disposed for the more ready receiving of the word from their mouth So Paul I would ye knew what great conflict I have for you 4. Ministers in speaking of their affection towards people and of their pains flowing from it and Christians also in making known their respects one to another should beware of flattering those to whom they make their respects and affections known and would guard carefully against the very suspicion thereof So Paul lest he should incur any such suspicion joyneth not onely those of Laodicea but also all other Churches as partaking equally of his Apostolick care and for them at Laodicea and as many as have not seen my face Vers. 2. That their hearts might be comforted being knit together in love and unto all riches of the full assurance of understanding to the acknowledgment of the mysterie of God and of the Father and of Christ. He giveth reasons of his great conflict for their confirmation in the Truth and why he made them know so much hereby they should reap much solid comfort their hearts should be inseperably knit together in love and attain to a large measure of rooted and experimentall knowledge of the mysterie of the Gospel Doct. 1. All men are naturally destitute of solid comfort and even the People of God when driven to extremities chiefly when the truth of the Gospel from which they did draw their consolation is questioned do finde their comfort much brangled That their hearts might be comforted saith he So for the time their
with thanksgiving Vers. 3. Withall praying also for us that God would open unto us a door of utterance to speak the mysterie of Christ for which I am also in bâ—nds 4. That I may make it manifest as I ought to speak He recommendeth one particular unto their prayers to wit That they would deal with God for him and other faithfull Ministers that in that time of persecution chiefly wherein he was made a prisoner for Truth they might be indued with a spirit of boldnesse and freedom in the delivery of their message the subject whereof was most precious as being a mysterie and a mysterie of Christ and so a most necessary and profitable mysterie v. 3. And that he might be gifted with plainness in preaching and with all other properties requisite in an able and faithful Preacher v. 4 Doct. 1. Christians are bound to pray for others aswell as for themselves and chiefly for their Ministers and for every one as they are lesse or more instrumental in the work of Christ so Paul who was much imployed in the work of the Gospel enjoyneth Withall praying also for us 2. Those only are sit to pray for others who are making conscience to pray for themselves for the Apostle having exhorted them v. 2. to pray indefinitly which certainly containeth principally the duty of every man's praying for himself here subjoyneth Withall and also praying for us 3. Whatever a Minister be for abilities and graces it becometh him well to seek the help of Gods people committed to his charge for his further inabling to go about the duties of his Calling and especially he is to seek the help of their prayers for even Paul seeketh this from those Colossians Withall praying also for us 4. In times of persecution chiefly a faithful Minister will be more anxious and careful for the thriving of the Gospel and work of God than for his own particular interest If it go well with the Gospel come of him what will he is well So Paul though lying in bonds urgeth upon them to pray not so much for his own liberty as the Gospels not that the prison doors might be open but that God would open to them a door of utterance 5. Holy boldnesse and freedom is much to be wished for in a Minister that so he may speak all seasonable Truths Acts 20. 27. and to all persons 1 Tim. 5. 20 21. and at all times 2 Tim. 4. 2. and may speak them as the Truths of God with courage and authority 1 King 22. 14. This holy boldnesse and freedom is meant by the door of utterance as the Apostle himself expoundeth it Eph. 6. 19 20. That God would open unto us a door of utterance 6. There are many difficulties to be overcome before a man can attain unto this holy boldnesse and those such that only God can remove them There is a difficulty to find out pertinent matter and to vent it when it is found partly through want of courage partly through the suspending sometimes of divine influence and there is a difficulty to vent it rightly that is first confidently arising either from want of experience or from an evil conscience Secondly pertinently through want of prudence Hence Paul speaking of this holy boldnesse useth the metaphor of a door and of a door shut until God do open it That God would open unto us a door of utterance 7. As Christ in his Person Natures and Offices and the Gospel which treateth of those is a mysterie So Christ and the Gospel should be the main subject of a Ministers preaching He ought so to preach the Law and presse duties as that the due relation betwixt Christ and those may be clearly held forth Christ being the end of the Law for righteousnesse Rom. 10. 4. To speak the mysterie of Christ 8. Persecution for the Gospel tendeth to the advantage of the Gospel the more it is suppressed the more it groweth Paul is in bonds and yet he preacheth Act. 26. 29. Doct. 9. Then are people chiefly to bear burden with their Ministers by praying to God for them when they are under persecution for the Gospel for Paul mentioneth his bonds as an argument exciting them to pray for which I am also in bonds 10. It is a great part of a Ministers task as to preach so to make what he preacheth plain unto the people by dimitting himself in the whole convey of his purpose for method 2 Tim. 2. 15. stile 1 Cor. 2. 4. and close application 2 Tim. 4. 2. so far as is possible unto the capacitie of the meanest That I may make it manifest saith he 11. Besides this holy boldnesse and plainnesse there are many other things which a Minister would advert to in preaching as that he preach pertinently to the conditions of all Isa. 50. 4. that he speak affectionatly and with pitty even to the most stubborn â—er 4. 19. and patiently not wearying for want of successe 2 Tim. 2. 25. and zealously with indignation against sin Isa. 58. 1. and frequently 2 Tim. 4. 2. and self-deniâ—dly 2 Cor. 4. 5. These and many other things requisiâ— are all summed up by Paul in this comprehensive expression As I ought to speak Vers. 5. Walk in wisdom toward them that are without redeeming the tâ—â—e He exhorteth them to wise and circumspect walking with relation chiefly to the Heathens among whom they did live who were without the visible Church and that in order to this they should close with every opportunity of doing well and particularly wherein they might gain any of those Inâ—idels to Christ though with much losse to themselves in things woâ—ldly Doct. 1. It is not sufficient for Christians to pray much or go about the duties of Gods immediate worship except they also set about other particular duties of an holy life So besides prayer he injoyneth walk in wisdom 2. There is great wisdom required in a Christians carriage towards those who are without to wit unconverted Heathens without the Church and by proportion those who evidence their non-regeneration by a profane life within the Church Tit. 1. 16. lest we skar them from Christ giving them occasion to speak evill of Religion 1. Tim. 5. 14. or we ourselves be infected by them 1 Cor. 5. 6. Walk in wisdome towards those who are without 3. The losse of credit riches ease or not coming up to the full extent of our christian liberty and that which is our right in things worldly is not to be stood upon rather than we lose the oportunities of doing good chiefly of gaining a godlesse man to Christ for by the losse of these things we are to redeem the time or oportunity It 's a Metaphor from Merchants who prefer the least profit that may be to their pleasures and ease closely following their businesse when the merkats are best Vers. 6. Let your speech be alway with grace seasoned with salt that ye may know how ye ought to answer every man He directeth