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 which grace he perceived in â—â—em ver 7. which made him sincerely love them ver 8. And partly by his seeking growth in grace from God to them ver 9 10 11 In the second part of the Chapter lest his present affliction might prove a stumbling-block in their way he sheweâ—â— that the Gospel had gained much by his sufferings already to ver 19. That it should have no losse but advantage thereby in time coming to ver 25. And that he was very confident that his trouble should have an happy issue in his deliverance from imprisonment for their future benefit to ver 27. In the third part of the Chapter he exhorteth them to constancy and unity ver 27. And to courage under sufferings by several arguments unto the end of the Chap. Vers. 1. Paul and Timotheus the servants of Jesus Christ to all the Saints in Christ Jesus which are at Philippi with the Bishops and Deacons IN this verse is the Inscription declaring who was the Author of this Epistle together with the joynt asserter of the Truths contained in it and to whom it was written Doct. 1. Christian sobriety doth teach us to speak sparingly of our own credit and authority except when weighty reasons do urge thereto for although Paul doth design himself often from his office of Apostleship when he writeth to these Churches where his Apostolical authority was questioned 1 Cor. 1. 1. compared with 1 Cor. 9. 1 2. yet here he doth it not because these Philippians did not call his Apostleship in question 2. Unity and concord among Ministers in giving joynt testimony to the same Truths doth adde a weight unto what they preach in the esteem of their hearers for Paul joyneth Timothy with himself in the Inscription of the Epistle that the Truths contained in it appearing to be attested by them both might have the more weight with the Philippians Paul and Timotheus 3. Preachers of the Gospel are in a special manner the Servants of Christ as being wholly dedicate 2 Tim. 2. 4. and perpetually Luke 9. 62. astricted to his more immediate service As servants were of old to their masters so were Paul and Timotheus the servants of Jesus Christ. 4. It is abundant credit and doth commend a man sufficiently unto those who really are Christs that he is known to be a servant of Jesus Christ for Paul seeketh and expecteth to be had in due regard for this That he and Timotheus were servants of Jesus Christ. 5. The whole bulk of those visible Churches unto whom the Apostles did write is designed by the name of Saints partly because some among them and those the better though usually not the greater part were really Saints and inherently holy Rev. 3. 4. for whose cause the whole Community are called Saints partly because it is the duty of every one within the Church and the end of their calling to be holy Levit. 11. 44. and partly because all and every one within the visible Church are federally and externally holy in so far as God by entering Covenant with them hath separated them from other people as dedicated unto him for his worship and service So whole Israel is said to be sanctified Exod. 31. 13. and the child procreate of parents whereof one is a Believer is called holy to wit by this external and federal holiness 1 Cor. 7. 14. And thus Paul writing here to the visible Church calleth them Saints at Philippi 6. As to make a man internally and spiritually holy it is necessary he be in Jesus Christ united to him and drawing influence from him by faith Job 15. 5. So to make a man externally holy to be called and esteemed federally holy as every member of the visible Church is said to be holy and in Christ requireth a visible and externall union with Christ consisting in external covenanting and serious professing of Truths relating to him the effect of which union is the communication of common gifts unto every one according to his measure 1 Cor. 12. 6 c. for this cause the Apostle here calleth all the professed Christians in Philippi Saints in Christ Jesus See John 15. 2. which supposeth some to be in Christ to wit in the way presently mentioned who yet may be found fruitlesse and consequently unregenerate 7. The dignity and parts of a Minister or of any Church-Officer do not exempt him from a necessity of being taught exhorted reproved and comforted for Paul directeth this Epistle wherein he teacheth exhorteth c. as to the people so to the Church-officers to Bishops and Deacons 8. The Bishops mentioned in Scripture are nothing else but ordinary Pastors and Overseers of particular Flocks of whom many might be and were in one City such as Philippi which could not have been if they had been trusted with the actual oversight of many Congregations and of whole Provinces as is now alleaged by those who distinguish betwixt Bishops and Pastors and make them Office-bearers of a higher degree in the Church for the Epistle is directed to the Bishops at Philippi 9. As the Lord Christ hath appointed some Office-bearers in his House for the oversight of the souls of his people as Ministers and Elders here designed by the name of Bishops or Overseers see Act. 20. 17. compared with ver 28. So he hath appointed others to take inspection of their bodily necessities that those who are indigent may be supplied by their care and the charity of the Flock who are here called Deacons See Act. 6. 1 c. Vers. 2. Grace be unto you and peace from God our Father and from the Lord Jesus Christ. He saluteth them most Christianly by wishing unto them Grace that is Gods favour as the fountain and Peace that is peace with God peace with their own conscience peace one with another and all sort of prosperity as streams flowing from that fountain and all this he seeketh from God through vertue of the merit and intercession of Jesus Christ. Doct. 1. Gods grace and favour is the root and fountain from which peace with God with our own conscience and all sanctified prosperity and peace among our selves do flow for all those are understood here by peace which Paul wisheth unto them as the fruits of Gods grace joyning Grace and Peace 2. In seeking things needful from God we would look unto him not as standing disaffected to us and at a distance from us but according to the nearest relations which we can reckon our selves to have unto him So Paul eyeth God as his and their father reconciled through Christ from God our Father 3. Whatsoever cometh from God to Believers is conveyed unto them by vertue of Christs merit whereby he hath purchased all things for them Isa. 53. 5. and of his intercestion whereby he applieth his purchase unto them Heb. 7. â—5 Whence it is that he asketh from God the Father but through Jesus Christ. Vers. 3. I thank my God upon every remembrance of you 4. Alwayes
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
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
Church there doth necessarily follow further division and renting both in judgment and affections for Paul having exhorted unto joynt practice he subjoyneth Let us minde the same thing that is Let us keep unity both of affection and judgment to wit in those things wherein we do yet agree importing this cannot be except there be a joynt practice Vers. 17. Brethren be followers together â—f me and mark them which walk so as ye have us for an example He repeateth the former exhortation that they would follow his example and encourageth them from this That he was not his alone many faithfull Servants of Christ did walk as he did whose example he propoundeth unto them as a mark to aim at Doct. 1. As the examples of holy men registred in Scripture are to be imitated by us to wit so far as they have been followers of Christ 1 Cor. 11. 1. so we are to be followers together of them every one helping up another and far from falling in rents among our selves under pretence of giving respect to men some more to one and others more to another 1 Cor. 1. 12. this the Apostle aimeth at while he saith he followers together of me 2. As there are some whose steps are to be followed and whose way in order thereunto is to be diligently eyed as the scope which the archer aimeth at for so the Greek word rendered Mark doth signifie So it is not every one we should so imitate but those only who have walked in the steps of the holy Apostles and other choice Servants of Christ Mark them saith he which walk so but how as ye have us for an example 3. However the way of God be in it self lovely and worthy to be chosen Psal. 19. 7. though few or none did walk in it Josh. 24. 15. yet that this way is made a beaten path by the multitude of those who have made it their choice is no small encouragement and motive to make us walk in it every example being as a standing witness to confirm from experience that all which Scripture speaketh of that way is real truth Heb. 12. 1. for so he draweth an encouragement from this That not only he but divers others did walk in that way Mark them that walk so Vers. 18. For many walk of whom I have told you often and now tell you even weeping that they are the enemies of the crosse of Christ 19. Whose end is destruction whose God is their belly and whose glory is in their shame who minde earthly things He giveth reasons to inforce the exhortation 1. There were many whose example was not to be followed to wit the false Apostles From following of whom that he may deter them as he had often before so he doth now in great grief as seeing the Church of Christ pestered with such false Teachers point them forth in their blackest colours First As being enemies to the crosse of Christ because they opposed the vertue of Christ's sufferings by which alone salvation is obtained Gal. 5. 2. and because they pressed the observation of the Levitical Ceremonies that gratifying the Jews thereby they might shift Christ's crosse or persecution for the Gospel Gal. 6. 12. Secondly Eternal destruction should be their reward if they persisted in that damnable doctrine without repentance Thirdly They were beastly belly-gods as being acted not from a principle of love to God or to the salvation of men but their own fleshly appetite that they might have wherewith to fill their bellies Rom. 16. 18. Fourthly They gloried in their wickednesse and in the multitude of these whom they had perverted Gal. 6. 13. whereof they should rather have been ashamed and which in the end should turn unto their shame And finally all their endeavours reached no higher than things earthly riches honour pleasureâ— applause and such like while as Heaven and things heavenly however much pretended unto were little minded by them And so he leadeth them to gather that such were men not worthy to be followed Doct. 1. The Lord doth sometimes suffer Seducers to multiply in a Church thus to punish the small respect which hath been given to Truth 2 Thess. 2. 10 11. and that those who are approved may be made manifest 1 Cor. 11. 19. for many walk c. 2. The abounding of such Seducers ought not in reason to detract any thing from the respect which is due unto sincere and orthodox Preachers yea such will be the more esteemed of by all sincere lovers of truth for Paul maketh this a reason why such men as he should be imitated Be followers together of me c. v. 17. for many walk saith he that are enemies c. 3. It is the duty of Christ's faithful Ministers to give frequent warning unto the Lord's People of their hazard from spreaders of Errors and wicked Seducers pointing them out in the blackest colours that people may not be insnared by them so doth Paul here Of whom I have told you and now tell you they are enemies of the crosse of Christ. 4. What ever Ministers do of this kind ought not to flow from hatred or evil will to the persons of men a desire of venting reproaches petulancy of spirit or such like Jude 9. but from pure zeal to the Churches weal and from grief of heart to see the Church of Christ pestered by them thus was it with Paul of whom saith he I do now tell you even weeping 4. In times of tryal for Truth there will not be some wanting and those in no small reputation for piety and parts who are carried on to imbrace those Opinions in the matter of Religion which lie furthest off the dint of persecution even although these Opinions be erroneous and destructive to the doctrine of the Gospel for so and in those respects those men were enemies to the crosse of Christ. 5. Not only doth profanity and vice draw down destruction and wrath upon those who live in them Col. 3. 6. but also Errors against Truth are damnable and bring destruction if not repented of chiefly to the maliâ—ious authors and factious spreaders of them for base designs fairded over with fair pretences Rom. 16. 17 18. So saith the Apostle of those masters of Error whose end is destruction 6. That is interpretatively a mans God which is the last end of all his actions and upon which all his care his thoughts and endeavours run most whether it be a mans belly the world his credit or friends hence it is said whose God is their belly 7. There are many who pretend fair for God and the good of souls and yet will be really found to be but self-seekers making a net of a fair outside to catch worldly pleasures riches and honours and this is most frequently to be found in those who spread Errors Whose God is their belly they minde earthly things 8. The chief endeavour of those who walk in a sinful way chiefly in a course of error and the
insinuating 1 Tim. 6. 9. that there is no lesse need of divine art for carrying of our selves â—right under prosperity than there is for such a christian carriage under adversity so Paul must be instructed how to be full and how to abound as well as how to be hungry and how to suffer want 7. Man's naturall faculties are renewed but not destroyed by grace or laid asleep as if Christ himself did all things and we nothing for Paul saith here that he did the action did flow from an inward principle of a renewed will and understanding I am able to do 8 The power by which renewed souls do work is wholly Christs not only the habits of grace are from him but also the actuating of those habits doth flow from his special influence through him that strengtheneth me 9. There is a kind of omnipotency in a Believer being supported by Christ's strengthning power so that there is nothing within the compasse of his christian calling and for which there is a Covenant-promise for through-bearing there is no such thing unpossible for him to do I am able to do all things 10. This note of universality All whether applied to persons or things is not to be taken every where in its larger sense but to be astricted to the clear meaning of the place where it is and the exigency of other Scriptures so Paul saith I am able to do all things which cannot be extended to all and every thing without limitation there being many things simply impossible to be done by any creature but must be restricted to all those things which consist in the exercise of christian moderation under all dispensations or at most to all things within the compasse of his christian calling and for which there is a covenant-promise for through-bearing see 1 Cor. 6. 12. and chap. 9. 22. by which rule that passage 1 Tim. 2. 6. is to be expounded Vers. 14. Notwithstanding ye have well done that ye did communicate with my affliction Having guarded upon the one hand against their suspecting of him to have been too much dejected through want he guardeth against another mistake as if their gratuity had been little acceptable unto him by shewing they had done well in doing what they had done and sharing with him in his sufferings for Christ. Doct. 1. There is nothing which men can do wherein they are not liable to mistakes for even while they are clearing themselves of one mistake they are in hazard thereby to run under another as Paul was here 2. The danger of being mistaken should hinder no man from going on in his duty he is to do what he can to take off mistakes and in the mean time be going on in what is right so Paul having cleared himself proceedeth in his duty commending those Philippians for their charity and thereby wipeth off another mistake which might have risen upon his guarding against the former Nevertheless ye have done well 3. Though the Children of God be supported with courage from himself to be content with and to undergo their present lot yet this must not make others neglect to help them in their strait because in so doing they do but what is their duty neither should it make themselves neglect the offer of supply from others or vilipend it when it 's received this were to tempt God by neglecting means of help because of Gods goodnesse in supporting under want of means when they could not be had Thus though Paul was enabled through Christ to be content with his hard lot yet the Philippians give him help and are therein approven and highly commended by him Nevertheless saith he ye have done well 4. It is the duty of all to prove confortable unto those who are suffering for truth by supplying of their necessities according to their power they did well in communicating with Paul's affliction 5. They who make conscience of this duty do hereby share in the afflictions of those who suffer for truth as if they were suffering the same things and for the same cause with them so the Apostle affirms because of their gratuitie they had communicated with his afflictions Vers. 15. Now ye Philippians know also that in the beginning of the Gospel when I departed from Macedonia no Church communicated with me as concerning giving and receiving but ye onely 16. For even in Thessalonica ye sent once and again unto my necessity The Apostle sheweth himself mindfull not onely of the present favour but also of their by-past liberalitie towards him ever since he began to preach the Gospel among them and this not onely when he was labouring among themselves but also when he was at Thessalonica and withall doth guard against their suspecting of him as too greedie in receiving so frequently from them by shewing he had received nothing as a reward for his work from any other Church in those parts for the truth whereof he appealeth to their own knowledge Doct. 1. There is a rule of equity to be kept betwixt Pastour and People that as he bestoweth upon them spirituall things by preaching of the Gospel so they should furnish him with things carnall by giving an honourable maintenance 1 Cor. 9. 11. and this a faithfull Minister may expect and crave not as a meer gratuity but as due debt 1 Tim. 5. 17. this is imported in the phrase here used by Paul when speaking of maintenance which was bestowed on him by those he laboured amongst in the work of the Gospel he useth the expression of giving and receiving which is used by Merchants who in their Books of Accompts do mark what they give out and what they receive in as the due price of their ware 2. Though maintenance be most due for Ministers yet such is the peevishnesse and greed of many that hardly can they be driven to quit any thing for up-holding of the Gospell though even an Apostle Paul were preaching among them this Paul did find no Church did communicate with me as concerning giving Though it may be also the Apostle did for bear to receive any thing from others were they never so willing for the reasons mentioned 1 Cor. 9. 15 16 18 19. 2 Thess. 3. 8 9. 3. A faithfull servant of Jesus Christ who is taken up with a desire after the gaining of souls will digest many unkindnesses of that sort passing them over as he best may especially so long as the Lord provideth for him otherwayes as he usually doth making some to shew the more of kindnesse that others shew but little so doth Paul meekly passe over his not receiving from those other Churches mentioning with thankfulnesse the help which he received from Philippi no Church communicated with me but ye only 4. This speaketh much to the commendation of a People when the generall neglect of duty by others doth not onely not make them neglect their duty but also exciteth them to be more forward in it for from this are the Philippians commended no
who were well known unto them to be such Neither doth the words following in Christ Jesus militate against this sense for even those who are externally and federally Saints are in Christ by an external and visible union consisting in the serious profession of those Truths which relate to him the effect of which union is the communication of common gifts of the Spirit to every one according to their measure see Job 15. 2. Everie branch in me which beareth no fruit which supposeth some to be in Christ in the way mentioned who yet are fruitlesse branches and so unregenerate 3. Christian charity will so far cover the infirmities and failings of others as not to disown them as Brethren nor yet neglect those christian duties which we owe unto them or are obliged to do for them as Brethren for although ch 2. v. 20 21 he complains of all who were with him except Timotheus only that no man was like-minded and all did seek their own things yet neverthelesse he doth in their name salute the Philippians calling them Brethren the Brethren which are with me greet you 4. So powerful is the Gospel being accompanied with Gods blessing Rom. 1. 16. that it will set upon and enter the Houses of greatest Persecutors and carry some of their chiefest Minions captive from their very elbow some even of bloody Nero's house are converted by the Gospel those of Cesars houshold 5. Such is the courage and valour of spirit with which the Lord doth endue sincere professors of the Gospel that they will dare to hold up a Banner for Truth even under the nose and within the gates of most blood-thirsty raging Persecutors for some of Nero's House upon all hazard perform those duties which their christian calling tied them unto chiefly they that are of Cesar's houshold do greet you Vers. 23. The grace of our Lord Jesus Christ be with you all Amen Thirdly He concludeth with his usual farewel-wish to which he affixeth his Amen Doct. 1. Gods grace is the sum of all which a man needeth to wish either for himself or others for his grace is first Gods favour as the fountain of all which is good Eph. 2. 8 9. And secondly the streams of grace inherent and increase in it flowing from that fountain 2 Pet. 3. 18. And what want iâ— there where those are So Paul summeth up all his desires in this one The grace of our Lord Jesus Christ be with you 2. Gods grace and favour which reconciled souls do injoy together with the whole bulk of graces inherent which flow from it are all purchased unto us by Christs merit and applied by his intercession and therefore is justly called the grace of our Lord Jesus Christ. 3. Our prayers and wishes unto God should proceed from such deliberation of mind Matth. 20. 22. such earâ—estnesse of heart and affection Jam. 5. 16. and such confidence of an answer according to the tenour of the promise Jam. 1. 6. that we may understandingly and incerely affix our Amen unto them So doth the Apostle Grace be with you all Amen A BRIEF EXPOSITION Of the Epistle of PAUL the Apostle to the COLOSSIANS The ARGUMENT EPaphras having founded a Church at Colosse chap. 1. v. 7. a city of Phrygia in the lesser Asia neer to Laodicea and Hierapolis chap. 4. v. 13. and perceiving the truth of the Gospel preached by him to be impugned partly by some converted from Judaisme who urged the Ceremonies of the Law as necessary to salvation chap. 2. v. 8 partly by some converted from Gentilisme who from principles of abused Philosophie did urge the worshipping of Angels and other superstitious rites grounded only upon humane tradition chap. 2. v 8. 18. He informeth Paul now prisoner at Rome chap. 4. v. 3. of the case of this Church whereupon Paul writeth this Epistle unto them His scope wherein is often prefacing to v. 12. chap. 1. to confirm that doctrine which was preached unto them by Epaphras to the end of ch 1. and to guard them against all the fore-named errours contrary to that doctrine chap. 2. and to incite them to the study and practice of holiness both in the generall and speciall duties of Christianity chap. 3. and to v. 7. of chap. 4. After which he insisteth upon some particular affairs such as recommendations salutations and some directions to the end of chap. 4. CHAP. I. IN the first part of this Chapter after the inscription v. 1 2. he insinuateth himself upon their affections and maketh way for his main purpose First by shewing he did give thanks to God for them v. 3. being moved thereto by the report of their spirituall graces v. 4 5. Secondly by commending them for their fruitfulnesse v. 6. and their Pastour Epaphras unto them v. 7 8. Thirdly by shewing he prayed also to God for them 1. for increase of knowledge v. 9. 2. for growth in holinesse v. 10. and 3. for courage under sufferings v. 11. In the second part he giveth a brief sum of saving doctrine wherein he declareth how God doth fit the Elect for Heaven v. 12. by calling them effectually v. 13. and pardoning their sin v. 14. Next he describeth Jesus Christ the Redeemer of the Elect from his internall relation to God as being his Image v. 15. his externall relation unto all things created as being before them v. 15. their Creator last end v. 16. and their upholder v. 17. and from his relation to the Church as being her Head c. v. 18. and from his furniture to the Office of Mediatour v. 19. especially to reconcile man with God v. 20. which generall doctrine of reconciliation he applyeth unto the Colossians v. 21 22. In the third part he exhorteth them to continue in this doctrine confirming the same First from the authority of his Office v. 23. which together with the doctrine preached by him was confirmed by his sufferings v. 24. and from his call to the Office v. 25. Secondly from the worth of the doctrine in it self v. 26 27 and thirdly because it was the same doctrine which he himself preached v. 28. with great pains and much divine assistance v. 29. Vers. 1. Paul an Apostle of Jesus Christ by the will of God and Timotheus our brother 2. To the saints and faithfull bretheren in Christ which are at Colosse grace be unto you and peace from God our Father and the Lord Jesus Christ. IN these two verses is the inscription of the Epistle containing first a description of those who sent it from their names and adjuncts v. 1. Secondly of those to whom it was directed from the place of their habitation and three excellent Epithets Thirdly the Apostle's usuall salutation v. 2. From the persons who sent the Epistle Learn 1. How free and powerfull must divine grace be which of a persecuting Saul Acts 8. v. 3. did make an Apostle Paul 2. In the first beginning of the Christian Church there were a certain kinde of Office-bearers
5. for he maketh the reality of their reconciliation depend upon their faith You hath he reconciled ver 21. if ye continue 3. Exhortations unto perseverance are to be pressed upon and the danger of Apostasie to be held forth even unto those whose perseverance is in it self most certain these being means whereby the Lord worketh perseverance in them for here is such an exhortation unto those who were really reconciled and so should undoubtedly persevere and the danger of not-obeying hinted at to be no lesse than to die in a state of enmity to God If ye continue in the faith 4. It is not sufficient once to assent to the truth of the Gospel in our understanding and to imbrace the good things offered to us by it in our will and affections but we must persevere in so doing for this is the faith of that doctrine in which he exhorteth them to continue as faith relates both to the will and understanding If ye continue in the faith 5. That Christians may continue constant in the faith of the Gospel as well by assenting to the truth of it as by imbracing the good things offered by it it is not sufficient to have some fluctuating opinion about the truth of it but they must endeavour a rooted and well grounded perswasion that it is the undoubted truth of God Eph. 4. 14. Nor is it sufficient to imbrace the good things offered slightly conditionally or with a reserve but sure hold would be taken of them as we would grip to a thing upon life and death 1 Tim. 1. 15. This firmnesse and fixednesse of faith both in the understanding and will in order to perseverance against the blasts of tentations and tryals is set down in the words grounded and setled The first is a metaphor taken from edifices whose foundations use to be laid upon sure ground the other taken from seats in which they who sit are unmovable If ye continue in the faith grounded and setled 6. As the hope of life eternal and of those other good things held forth in the Gospel is a grace which is hardly maintained there being so many blasts of several tentations to drive us from it Luke 22. 31 32. So nothing tendeth more to the strengthening of hope than fixednesse in the grace of faith and as we turn fluctuating and irresolute in the point of believing so will the grace of hope be more or lesse shaken for these two are conjoyned continuing in the faith grounded and setled and not being moved away from the hope of the Gospel 7. It is the duty of Ministers to keep up the credit and esteem of their fellow-labourers among their Flocks though they be much inferiour for parts and graces unto themselves if so they teach sincerely the same truth that the work of God may succeed the better in their hands for probably because the person and doctrine of Epaphras as being no Apostle but an ordinary Minister was the lesse esteemed of by many Paul conciliates respect to them both among those Colossians by shewing the doctrine preached by him was the same with that which was taught by the Apostles to every creature under Heaven that is to all Mankind the most noble of creatures and to some of all sorts of men not in Judea only but also among the Gentiles which ye have heard to wit by Epaphras and which was preached to every creature under Heaven 8. As none ought to take on the Calling of the Ministery but such as are called to it so much weight is not to be laid on the testimony of those who run and are not sent for Paul being to confirm the doctrine preached by Epaphras from his own authority doth mention his calling whereof I Paul am made a Minister 9. The testimony of a called Minister to the truth of a doctrine ought to have its due respect whereof I am made a Minister 10. The testimony of no particular man whatsoever ought to be further trusted nor it doth agree with that Gospel which was preached by the Apostles to every creature under Heaven for Paul to make his testimony bear weight mentioneth not only his Calling but also that he preached the same doctrine which was preached unto every creature whereof I Paul am made a Minister saith he Vers. 24. Who now rejoyce in my sufferings for you and fill up that which is behind of the afflictions of Christ in my flesh for his Bodies sake which is the Church Having confirmed the truth of his doctrine from the authority of his own Apostleship ver 23. he now confirmeth his Apostleship from his sufferings and christian courage under them removing also thereby the scandal of his sufferings in respect they were his share of those sufferings which are measured out by the providence of God to be undergone by mystical Christ the Church and that they were for the Colossians and the whole Churches good Doct. 1. Christians and Ministers of the Gospel chiefly are to be so far from shunning sufferings when God calleth them to suffer or from grudging or heartlesse discouragement under sufferings Luke 9. 26. that they ought to think it their glory to suffer any thing for Christ and Truth and so to rejoyce in sufferings And Gods Servants may attain to such a frame of spirit as this is under sufferings So did Paul who now rejoyce in my sufferings saith he 2. As people are apt to stumble and cast at the Gospel because of contempt reproach and other hardships under which those who preach the Gospel do for the most part labour Mat. 13. 55 56 57. their stumbling might be in reason prevented if they would consider that all those sufferings are occasioned in a great part by them in so far that if it were not for respect to the souls of people Ministers might do much to shift the crosse as well as others Paul removed the scandal of his sufferings thus My sufferings are for you saith he If he had not preached the Gospel to the Gentiles he might have been free of the crosse 3. The sufferings of Paul and of any other Saint are the sufferings of Christ and the filling up of his sufferings not as if Christ's personal sufferings for the redemption of sinners were imperfect and so to be supplied by the sufferings of others see Heb. 10. 14. but such is that sympathy betwixt Christ and Believers Acts 9. 4. and so strict is that union among them whereby he and they do but make up one mystical Christ 1 Cor. 12. 12. that in those respects the sufferings of the Saints are his sufferings to wit the sufferings of mystical Christ which are not perfect nor filled up until every Member of his Body endure their own allotted portion and share I fill up that which is behind of the sufferings of Christ. 4. All that Paul or any of the Elect suffereth are but small relicts being compared with that which Christ hath suffered as the drops upon the brim
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
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
Churches good but rather imploying their parts and abusing their esteem for graces to their own mutual prejudice So such is the nature and power of this grace of Charity that it knitteth together all these scattered Members and makes their graces and gifts subservient to the good one of another and chiefly to the good of the whole so that the Church is hereby made a compleat intire body which was lame without it In this sense Charity is called the bond of perfection Vers. 15. And let the peace of God rule in your hearts to the which also ye are called in one body and be ye thankfull He exhorts first unto a peaceable frame of spirit towards others such as God approveth of so that when any strife should arise among them it might be over-ruled and as it were judicially composed by this peaceable temper and this because they were called by God to entertain peace and were all Members of one Body And secondly he exhorteth unto mutuall thankfulnesse for favours received for as all the former duties relate to men as their immediate object so it would seem this of thankfulnesse must relate to man also Doct. 1. The vertue of peace importing a sweet quieting of a man 's own turbulent affections such as pride envy malice c. Isai. 11. 13. and a peaceable inclination towards the procuring and preserving of concord with others Heb. 12. 14. is most necessary for Christians and let the peace of God rule 2. It is not every peaceable frame of spirit which is to be sought after but that whereof God is the Author and approver which for attaining unto or preserving of concord will dispense with the losse not of truth and holinesse Heb. 12. 14. but onely of what is our own especially with the restraining and curbing of our sinfull and turbulent humors 2 Cor. 12. 20. So it is the peace of God to wit whereof he is Author and approver which should rule 4. Our esteem of peace ought to be such that when any contention doth arise our love to peace may presently compâ—sce it if it be possible or at least order all our actions which we are put to for our own necessary defence untill it be composed Gen. 13. 8 9. lâ—t the peace of God rule in your hearts It is a Metaphor taken from Judges in playes or strifes unto whose decreet all were bound to stand 5. Christians are called in a singular manner to put on this peaceable temper for Christ doth frequently injoyn it Joh. 13. 34. nothing marreth their work more than the want of it whether the thriving of grace in their own heart or the successe of the Gospel towards others 1 Cor. 3. 3. they are called to be members of an excellent society and so ought to be peaceable in it 1 Thess. 5. 13. To which also ye are called 6. The invisible Church of real Believers is one mystical body knit by faith to Christ their head Eph. 3. 17. and by the bond of love among themselves Joh. 13. 35. and the visible Church is one politick body 1 Cor. 12. 27. conjoyned with Christ the head and amongst themselves by the external profession of the same Truths which union is sealed by their partaking of the same Sacraments 1 Cor. 10. 17. In one body 7. The consideration of this that Christians are one body is a strong argument to excite unto peace In one body 8. Gratitude and thankfulnesse for favours received from others so as in our affections to prize the receit to acknowledge it unto the bestower and to recompense it according to our power and as the necessity of the benefactor or common decency doth require this is a vertue necessary for Christians as for other causes so that peace may be kept peace being broken as frequently for injuries received so sometimes for favours not recompensed 1 Sam. 25. 7 13. Therefore unto the exhortation to peace he subjoyneth and be ye thankeful Vers. 16. Let the word of Christ dwell in you richly in all wisdom teaching and admonishing one another in psalmâ— and hymns and spiritual songs singing with grace in your hearts to the Lord. The Apostle having spoken of many vertues and it being almost impossible to speak of all he exciteth them to the diligent study of Scripture as the rule of all vertues shewing also what use they should make of Scripture First for themselves that they might be made compleatly wise by it Secondly for others that they might teach and admonish them by it Thirdly in relation to God they might take matter for spiritual praise unto him from it Doct. 1. Ministers should excite people to the diligent study of Scripture and people ought to be diligent in the study of it so as they may become familiar with it and it may sink down through the ear and brain to the heart and reside in it being fixed there by frequent reading hearing meditating upon Psal. 1. 2. and conferring about it Ps. 119. 46. whereby also they may attain to a copious measure of the knowledge of it for saith he Let the word of Christ that is chiefly the Gospel Heb. 2. 3. not excluding other Scriptures for the Prophets were inspired by the Spirit of Christ 1 Pet. 3. 19 and did also write of Christ Joh 5. 39. So that whole Scripture is the word of Christ and let it dwell in you it 's a metaphor which speaketh inward receiving of it and familiar conversing with it and let it dwell richly or copiously in you 2. There is that in Scripture which is sufficient to make a man compleatly wise unto salvation as containing all things necessary to be believed or practised 2 Tim. 3. 15. for this is the first fruit to be reaped by the study of Scripture it affordeth all wisdome In all wisdom 3. It is not only the duty of Ministers but also of private Christians keeping themselves within their station and not usurping upon the Ministerial Calling Rom. 10. 15. privately to teach and instruct as also to admonish and reprove one another and the knowledge and wisdom which they draw from Scripture is to be imployed for this end next after the advancing of their own salvation and not for vain ostentation profane jesting or idle jangling 1 Tim. 1. 4. 6. In all wisdom teaching and admonishing 4. The duties of teaching and admonishing among private Christians ought to be mutual there being none so compleat for knowledge so streight in his practice but he standeth in need to have those duties performed sometimes to him by others admonishing one another 5. Singing to God with the voice is a profitable Ordinance of Gods Worship under the Gospel as not only holding forth that which the Word read doth but also staying the heart upon the sweet and lively meditation of the matter which we sing and is most natively directed to the glorifying of God as its proper and immediate scope singing c 6. The Psalms of David and other