parts and abilities that are in them do not produce carnal emulation or envy Numb 11. 29. nor flattering commendations of the men themselves Job 32. 21. but furnisheth us with matter of thanksgiving unto God Thus Paul doth evidence his affection to those Colossians We give thanks to God 3. God is the Father of Jesus Christ not only as God by an eternall generation and communication of his whole essence unto him in a way unspeakable Ps. 2. v. 7. but even also as man through vertue of the personal union of the two natures in Christ and in a special way which doth far excell all other wayes whereby he is a father to other men and angels Luke 1. 32 thus God and the Father of our Lord Jesus Christ are one for the particle and is exegetick of the same thing and not copulative of things different 4. In all our performances we should eye God with a respect had to Jesus Christ seeing the Father is well pleased only in him both with our persons and duties Matth. 3. 17. for in giving thanks he eyeth God with a relation to Christ We give thanks to God and the Father of our Lord Jesus Christ. 5. Then is the fittest time to give thanks to God for favours bestowed when our hearts are somewhat elevated to God and our affections somewhat warmed in the duty of prayer and the duties of prayer and praise do mutually contribute for the help one of another thus the Apostle gave thanks alwayes praying for them that is alwayes when he prayed for them for so are the words to be ordered and not praying alwayes as if he had been constantly praying for them Vers. 4. Since we heard of your faith in Christ Jesus and of the love which ye have to all the saints He declareth the reasons of his thanksgiving to wit those spirituall graces which were eminent in them of which he instanceth two and doth illustrate them from their principall object faith in Christ and love to all the saints Doct. 1. Where there is saving grace in any there is sufficient ground of rejoycing in God for them whatever be their case otherwayes and where this is not there is little besides but matter of grief all other things without this being but a curse and snare unto them Tit. 1. 15. So Paul giveth thanks having heard of their faith and love 2. Of those spirituall favours the injoyment whereof is a ground of thanksgiving faith is among the first for thereby we are united unto and have communion with Christ Eph. 3. 17. hereby we are justified Rom. 5. 1. and our hearts purified Acts 15. 9. and all our performances accepted Heb. 11. 4. So he thanketh God for their faith in the first place 3. Though there be no scripture-Scripture-truth unto which being once made known the grace of faith giveth not a firm assent Acts 24. 14. yet Jesus Christ and those truths which speak of him are the principall object of saving and justifying faith and therefore it is called faith in Jesus Christ. 4. There is a necessary connexion betwixt the graces of faith and love the former without the latter being dead Jam. 2. 17. and the latter without the former being not reall but in appearance onely or at the best but a morall vertue and no saving-grace Matth. 5. 20. so they are here conjoyned of your faith in Jesus Christ and your love 5. Though Christians are bound to love all men even their enemies Matth. 5. 44. yet seeing God is to be loved chiefly and all others but in subordination to him Matth. 22. 38 39. it followeth that those are to have most of our love who resemble God most therefore the love of those Colossians was chiefly towards the saints 6. We are to lay out our love upon Saints as they are Saints for the reality or appearance of good in them and not for other by-respects only or mainly as of kindred friendship or favours bestowed by them Matth. 5. 46. neither are we to with-draw our affection from any such because of their infirmities their differing from us in opinion or personall injuries received from them 2 Cor. 12. 15. for so their love was to all the saints none being excepted Vers. 5. For the hope which is laid up for you in heaven whereof ye heard before in the word of the truth of the Gospel He sheweth the cause moving them to persevere in those graces to wit the hoped-for reward of glory preserved for them in Heaven and made known unto them yea and the hope whereof was wrought in them Rom. 10. 17. by the word of truth that is the Gospel Doct. 1. The believers portion is not given him in hand he hath it onely in hope for it is called their hope a thing only hoped for 2. The believers portion is laid up for him and safely kept for his use and that in a most sure place to wit in Heaven where neither moth nor rust doth corrupt nor thieves do break through and steal which is said up to wit safely as a parent would hide a treasure for the use of his childe so doth the word signifie which is laid up for you in Heaven 3. As there is little to be expected and hoped for on earth by a man who will live godlily except temptations and crosses 2 Tim. 3. 12. so he eying of this rich reward of glory laid up in Heaven is a strong incouragement to persevere in faith love and other graces and it is lawful for Christians to have an eye to this reward as a motive to duty providing 1. it be not looked at as a thing to be merited by their obedience Rom. 6. 23. Nor 2. As the onely or chief motive 2 Cor. 5. 14. thus they were incouraged not from any thing earthly but from the hope which was laid up for them in Heaven Doct. 4. That ever Heaven and glory should be injoyed by any of lost mankinde was a thing that Nature's light could never have dreamed of except God himself had made it known by his Word thus he mentioneth the hearing of this rich reward by the Word preached as the mean whereby it was made known unto them whereof ye heard in the Word 5. It is the word preached which the Lord doth ordinarily blesse as his instrument for begetting saving faith and the hope of glory in us the word not onely propounding and making known to the understanding the object of those graces which was before hid but the Lord also at or after the hearing of this Word infusing them into the heart Acts 16. 14. Thus he mentioneth the hearing of it as the mean also whereby the saving hope of this reward was wrought in them whereof ye heard before in the word 6. Though the whole Word of God be true Ps. 19. 9. as being the word of him who cannot lie Tit. 1. 2. yet the Word of the Gospel is eminently the Word of Truth as having Christ for its main subject
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
useful the continuance of his life should be to the Church of Christ and withall having probably a special revelation of the thing he expresseth at least his confidence if not his certain perswasion that not only his life for this time should be preserved but also that being set at liberty he should come and remain with them and all this that they might be further promoved in the way to Heaven especially in the grace of believing ver 25. and have more abundant matter of gloriation in Christ having received a new proof of his power and good will in delivering of Paul from death and sending him unto them ver 26. Doct. 1. The Lord in mercy often prolongeth the life of useful instruments and keepeth them from Heaven the longer that the Church may reap advantage by their labours So Paul was to abide and continue with them all 2. A faithful Minister though he be not tied to submit to the losse of Heaven and salvation yet he ought contentedly to spare the enjoyment of it for a time if so be his life may do good to the Church of God for Paul is content upon this accompt that his life be prolonged having this confidence I know I shall abide 3. God alwaies can and sometimes doth so calm the rage of persecutors that they do not execute the evil by them intended against his Servants whom he still preserveth and doth deliver from death and bonds so long as he hath work for them for saith Paul having this confidence I know c. His confidence that he should be delivered doth import that God may deliver when he pleaseth and that at least considering the present posture of affairs it was very probable that he should be delivered If it do not also import a certainty of faith grounded upon some particular revelation that it should be so for the word most frequently signifieth an assured confidence See 2 Tim. 4. ver 16 17 18. Where Paul doth seem to insinuate that after his first captivity and compearance before Nero he was set at liberty and did preach the Gospel among the Gentiles though he was afterward apprehended and put to death 4. They who have received a great measure of gifts and graces and have the opportunity of enjoying the fellowship of others should improve their time and parts in their place and station for the spiritual advantage of those with whom they converse for so doth Paul look on his continuance with them that it should be for their furtherance 5. As there is no grace wherein Christians ought not to aim at progresse and growth 2 Pet. 3. 18. So especially they would labour to grow in faith as being that grace which by it's growth is cause of growth in all other graces it is the mouth which sucketh the milk of the Promises and therefore Satan obstructeth our growth in that grace most Luk. 22. 31 32. Hence the Apostle would aim at their growing in this grace especially for your furtherance and joy of faith saith he 6. As there is a joy of sense Job 16 24. So there is a joy arising from the solid satisfaction which the heart doth receive from laying hold on Christ and the Promise Psal. 60. 6. which is here called the joy of faith 7. The several instances of Christs kything his power and good will in the delivery of his Church or of any particular member thereof from a desperate strait should be improved for strengthening of our faith and increase of holy boasting and gloriation in God for Paul sheweth the fruit of his deliverance should be the furtherance of their faith and that their rejoycing might be more abundantly in Jesus Christ for him that is because of Christs power and good will to them manifested in his delivery 8. Where there is sympathy with Christian sufferers under their crosse there will be a sharing with them also in all the choice advantages which are to be obtained by their delivery for the Philippians did partake with Paul in his bonds v. 7. and as a fruit hereof they are to reap much spiritual advantage by his delivery from them that your rejoycing may be more abundantly c. saith he 9. The more unexpected mercies are before they come the more of God will be seen in them and the more of joy in God will be because of them when they come for Paul was a gone man in humane appearance being prisoner at Rome and his delivery almost hopelesse and therefore their rejoycing was to be the more abundant in Jesus Christ by his coming to them again Vers. 27. Only let your conversation be as it becometh the Gospel of Christ that whether I come and see you or else be absent I may hear of your affairs that ye stand fast in one spirit with one mind striving together for the faith of the Gospel In the third part of the Chapter he exhorteth them That whatsoever should befall him they would minde their duty by living like the Gospel which general exhortation he brancheth forth in two Branches first That they would maintain Truth with perfect Unity among themselves in the joynt defence of it which should be great matter of joy unto him whether he should come and see it or only hear of it being absent Doct. 1. There is nothing concerneth Christians wherewith they should be taken up so much as how to beautifie the Gospel which they professe by a holy conversation suitable unto it for this is the only thing he would have them minding and that more than any thing which concerned him Only let your conversation be as it becometh the Gospel 2. As there is nothing which gladdeth a faithful Minister more than the holy life of those that are committed unto his charge So the joy and contentment of an honest Minister should be conscientiously sought after by the people for he useth this as an argument to incite them to walk as becometh the Gospel that his hearing or seeing of it would make him glad that whether I come and see you or else be absent I may hear of your affairs which words do not necessarily import his doubtfulnesse of his coming contrary to what he seemeth to speak ver 25. he onely hereby sheweth 1. that they were not so much to be taken up with that whether he came or not as with their own duty Secondly how much their living like the Gospel would refresh him so that although he should be deprived of that comfort which he was confident to injoy in their fellowship yet to hear of their Christian conversation would refresh his spirit under that want Doct. 3. This is one part of a conversation becoming the Gospel to be zealous for truth standing to and striving for the defence thereof against errour and unstability in truth which reflect as much on the Gospel as profanity of life for Paul explaineth this conversation which becometh the Gospel by a standing fast and striving for the faith of the
Gospel that is for the doctrine of faith held forth in the Gospel 4. It concerneth Gods people much to be throughly one among themselves in this conflict for truth against error therefore doth he presse them so much to be one while he saith that ye stand fast in one spirit with one minde striving together where every word expresseth a part of this unity to wit union in spirit or judgment and opinion union in minde or affection and union in design and endeavour while they strive together Vers. 28. And in nothing terrified by your adversaries which is to them an evident token of perdition but to you of salvation and that of God The second branch of living like the Gospel which also explaineth the first is a spirit of courage under sufferings from the enemies of truth which he presseth from the consideration of two things which they might read in their couragious sufferings to wit namely that their so doing portended destruction to enemies and salvation to themselves Doct. 1. As the people of God have alwayes some to be their adversaries for truth so they may attain to such a high pitch of courage that the utmost of adversaries malice and rage will not terrifie them to wit so as to drive them from their duty or to make them take any sinfull course for their own safety Nehem. 6. ver 11. Therefore are they exhorted to it as a thing attainable that they be in nothing terrified 2. Faithlesse fears and saintings of spirit because of the boasts and threats of adversaries are exceedingly unsutable for those who live under the Gospel for this is one part of that conversation which becometh the Gospel to be in nothing terrified by adversaries 3. The more of sufferings for truth the people of God are made to under-go and the more there be of Christian courage and holy contempt of enemies rage and boasts under sufferings there is the more evidence of delivery unto the Church and of ruine here and hereafter to her enemies which is to them an evident token of perdition 4. Christian courage under sufferings for Christ and his truth which alwayes pre-supposeth faith in Christ ver 29. though it be not meritorious of heaven yet it evidenceth our right unto it but to you of salvation 5. It is of Gods free grace and from his speciall disposing that crosses and sufferings for truth which in themselves look like displeasure and wrath from the Lord should contribute any thing unto the salvation of the sufferer or be a promising evidence of it this much is meant by the last words and that of God Vers. 29. For unto you it is given in the behalf of Christ not onely to believe on him but also to suffer for his sake Here is another argument exciting them unto Christian courage under sufferings for truth to wit That nothing was required of them but what was given unto them for as grace to believe in Christ so grace to suffer couragiously for Christ was a part of Christs purchase for them and for his sake to be gifted over unto them Doct. 1. To believe in Jesus Christ or to suffer christianly for him goeth beyond the reach of naturall strength It is an honourable gift and that freely given for it is given unto you to believe and suffer saith he 2. All favours especially saving graces are given unto us in behalf of Christ as being purchased for us by his merit Isa. 53. ver 5. and applyed unto us through vertue of his intercession Heb. 7. ver 25. for it is given in behalf of Christ. 3. Faith in Christ must go before Christian suffering for Christ so that to suffer for him is of greater importance and in some respects more honourable than simply to believe in him for he not only saith it is given to believe in the first place and then to suffer but there is a gradation in his speech from the lesse to the more not onely to believe but also to suffer 4. This may incourage very cowards to be stout under Christian-sufferings that grace to suffer and all things necessary to make us suffer aright are purchased unto our hand and freely given unto us in behalf of Christ for this is the force of the Argument contained in this verse for unto you it is given c. 5. Then are sufferings truly Christian and an evidence of salvation when as the sufferer is first a believer so his sufferings are for Christs sake that is for his truth as the cause for which 1. Pet. 3. ver 14. and from love to him as the motive from which they suffer 1. Cor. 13. 3. For his sake Vers. 30. Having the same conflict which ye saw in me and now hear to 〈…〉 e in me He giveth a third reason to inforce the same duty to wit That their sharpest sufferings would put them in no other condition then that wherein he himself was as partly they saw when he was at Philippi see Act. 16. ver 19. c. and partly they had heard by the relation of others since Doct. 1. Christian-courage under sufferings for truth will not be kept up without a battell and conflict what from a fainting discouraged spirit within Heb. 12. 12. what from the rage of persecutors Act. 9. 1. and Gods hiding of his face without Psal. 44. ver 24. So Paul speaking of his sufferings calleth them an agonie or conflict having the same conflict 2. The Lord may for wise reasons leave his most precious servants to wrestle under a suffering case for a long time together for Paul was a sufferer at Philippi and continueth to be so when he is at Rome a long time after that what ye saw in me and now hear to be in me 3. This may adde no small incouragement under sufferings for truth that nothing befalleth us but what is common to men yea to the chiefest of Christs servants and Ministers for this is Paul's scope to incourage those Philippians because he himself was in the same case with them Having the same conflict which ye now hear to be in me CHAP. II. IN the first part of this Chapter the Apostle exhorteth them with much vehemencie to union and humility ver 1 2. And disswadeth from contention and vainglory ver 3. and self-love v. 4. First from Christs example v. 5. whose divine glory before his Incarnation is set forth v. 6. his Incarnation and state of humiliation v. 7 8. and his exaltation v. 9 10 11. Secondly from their by-past obedience v. 12 13. After which he repeateth the dehortation v. 14. inforcing it from the advantages which were to follow v. 15 16. the last whereof to wit his joy ought in reason to have much weight with them v. 17 18. In the second part he comforteth them first by a promise of sending Timotheus v. 19. whom he commendeth unto them to v. 24. Secondly by the expression of his hope that he himself should see them shortly v. 24. And thirdly
to their conviction and discovery of their sin and pointing out the lovely beauty of the way of Holinesse which the Sun and Moon is in the Firmament in order to the discovering of things hid by natural darkness for saith he ye shine as lights in the world holding forth 11. There is no life worthy to be so called being compared with the life of grace here and of glory hereafter Gal. 2. 20 there is no way of attaining this life but by Jesus Christ whom to know is life eternal Joh. 17. 3. and there is no way to know Christ but by the Gospel Rom. 1. 1 3. This is imported while the Gospel which holdeth out Christ is called by way of excellency The Word of Life 12. The office of the Ministery being faithfully gone about is so painful weighty and full of labour that it may take up any one man wholly and will prove as wasting of his natural spirits as any other imployment which can be chosen hence the Apostle expresseth his pains taken in the Ministery by running in a race and other strengthconsuming exercises for the word rendered laboured signifieth exercises of that kind that I have not run neither laboured 13. However the pains of a faithful Minister will not be lost as to himself and from the Lord Isa. 49. 4 yet they may be in vain as to the peoples profiting and in regard of any comfort which he enjoyeth from the fruits of his labours upon them this is here supponed as possible while he saith that I have not run in vain 14. The glory which shall be put upon gracious souls in the day of judgment will adde to the glory and joy of these faithful Ministers by whose labours they were gained unto God hence Paul exhorteth them to unity to live blamelesse without rebuke shining as lights that saith he I may rejoyce in the day of Christ. Vers. 17. Yes and if I be offered upon the sacrifice and service of your faith I joy and rejoyce with you all 18. For the same cause also do ye joy and rejoyce with me He sheweth the bringing about of his joy in the day of the Lord Jesus ought to have weight with them because of his earnest desire after their spirituall good which was such that if as he had been instrumentall for bringing them to Christ by faith in him so his blood should be shed for confirmation of their faith and sealing of his own ministery or service his death upon that accompt should not be grievous but joyous unto him and that because it should tend to their advantage and joy and therefore he bindeth it upon them as their duty to joy and rejoyce with him that is to do that which would tend to his comfort and joy especially that they would walk christianly study humility and live in concord and unity which ver 2. he called the fulfilling of his joy Doct. 1. The sacrifices acceptable unto God under the New Testament next to that of Christ his offering up himself upon the crosse Heb. 9. 14. are when Christians being made to judge themselves and so as it were slain by the service and ministery of the Word are chased to lay hold by faith on that sacrifice of Christ's and offer up themselves wholly to be spent and wasted in his service Rom. 12. 1. for the Apostle here speaketh with allusion to the Leviticall sacrifices making their faith or giving themselves over to God in Christ by faith the sacrifice and his ministery or service the sacrifizing knife by the means whereof they were as it were killed and offered up being made to die to their own righteousnesse and sinfull lusts and to flee unto God in Christ by faith upon the sacrifice and service of your faith 2. However persecuters in shedding the blood of Gods People for their adherence to truth and duty do aim at no further but to satisfie their own cruelty and rage Matth. 14 3. yet the Lord intendeth a more high and noble end to wit that hereby believers may be more confirmed in the faith of that truth for which they suffer for if Paul should be offered up by death he fore-seeth that it would be upon the sacrifice of their faith he speaketh as was said with allusion to the ancient way of sacrifizing where wine and oyl were poured out upon the meat-offering that the sacrifice might be intire and compleat according to what the Law did prescribe Levit. 2. 7. 15. so the shedding of his blood should tend to accomplish the spiritual sacrifice of their faith they attaining thereby a strong confirmation to it If I be offered up or poured forth upon the sacrifice c. 3. Ministers would preach nothing to God's people but what they dare seal the truth of with their blood if God call them to it so Paul is ready to have his blood poured out upon the service of their faith that is for confirmation of his own Ministery by means whereof faith was wrought in them 4. When God doth call a man to suffer and maketh use of his sufferings for confirmation of any part of gospel-Gospel-truth and for edifying the body of Christ he ought to rejoyce in his Crosse as if it were his Crown so Paul I joy and rejoyce 5. The ardent zeal and affection which we see in others toward our salvation and spiritual good should incite us to be as affectionate towards it our selves so from this that Paul was so much taken up with their spirituall advantage as to die for it he presseth them to take part with him Wherefore do ye also joy with me to wit in that wherein he did rejoyce which was in their Christian conversation unity and concord among themselves Vers. 19. But I trust in the Lord Jesus to send Timothe 〈…〉 shortly unto you that I also may be of good comfort when I know your state In the second part of the Chapter the Apostle promises if the Lord Christ should so judge fitting to send Timotheus unto them and that not only for their good and advantage to be reaped by his labours in composing their begun differences and stopping the mouths of gain-sayers but also for his own comfort as hoping at Timothe's return to hear their affairs to be in a better posture than they were for the present Doct. 1. The presence and assistance sometimes of one man eminent for piety parts and reputation will prove so steadable to the Church labouring under schisme and feared persecution that the very intimation of a purpose to send such a one will adde much spirit and courage unto those who are honest therefore Paul to keep them from fainting maketh known his purpose to send Timotheus 2. All our promises and purposes are to be undertaken with submission to the will of Christ and grounded upon his power and strength and not our own for bringing of them unto timeous performance so was Paul's purpose to send Timothie I trust in the Lord Jesus to send
named Apostles who were called immediatly by God Joh. 20. 21. had infallible knowledge of the doctrine of the Gospel by immediate inspiration from the Spirit of God Joh. 16. 13. were not tyed unto any certain charge further than rules of prudence did direct Matth. 28. 19 were gifted with power to work miracles for confirmation of their doctrine Mark 3. 15. the glad tidings of grace being then but new Joh. 1. 17. And did occasionally exerce the duties of all the Office-bearers of the Church Acts 4. 35. Of which Apostles Paul was one Paul an Apostle 3. Jesus Christ the Mediatour is intrusted with the work of sending out Ministers to his Church for he is the Churches Head Eph. 5. 23. unto whom it belongeth to provide all things necessary for the body hence Paul is the Apostle of Jesus Christ as being sent by him 4. The Father's will and Christ's do fully agree in that which tendeth to the Churches good as here in sending forth an Apostle Paul is an Apostle of Jesus Christ by the will of God 5. None ought to intrude himself upon any Office much lesse upon an Office in the Church without an orderly call Paul is an Apostle of Jesus Christ by the will of God 6. It concerneth a Minister to be so clear in the matter of his Call that he may be able to avow it unto others especially when his Calling is questioned Am. 7. 14 c. when he hath to do with those that know him not as here chap. 2. v. 1 and when he meeteth with contempt and other discouragements in the discharge of his Calling Jer. 17. 15 16. So Paul upon some or all of these occasions avoweth his Calling An Apostle of Jesus Christ. 7. The most gracious able and eminent Christians should be and ordinarily are so disposed as not to despise the lesse eminent and weaker but giving them all due respect are to take their assistance in any thing wherein they may be useful especially seeing God hath not given all things unto every one and the meanest have somewhat whereby they may prove steadable to the best 1 Cor. 12. 21 22. So Paul joyneth Timothy with himself in the Inscription though Timothy was not an Apostle or Penman of Scripture because he being well known unto those Colossians his assent might adde the more weight unto that which is written and that hereby Timotheus might be yet more commended unto them as being so highly honoured by such an eminent Apostle for which cause also Paul giveth him the name of Brother they being fellow-labourers in the Gospel Timotheus our Brother From the description of those unto whom the Epistle is directed Learn 1. Though all the members of the visible Church be externally Saints and federally holy 1 Cor. 7. 14. yet there are some who besides that relative holinesse are really Saints inherently holy and indued with gracious vertues and qualifications and such God respecteth most for whose sake mainly he sendeth his word unto others 2 King 3. 14. for Paul writeth to the Saints in this latter sense mainly though not excluding the former 2. Whoever are Saints are also faithfull and Believers whoever are Believers are also Saints and so far and in the same sense that a man is a Saint he is a Believer also they who are externally Saints and federally holy do professe at least the doctrine of Faith either personally or parentally and they who are inherently holy are also inherently and savingly Believers as not only professing the doctrine but also assenting to the truth of it and imbracing it in their hearts and again all such Believers are really changed from sin to holinesse So these two are here conjoyned as being of equal extent To the Saints and faithful 3. All Saints and Believers are also Brethren because of their professing the same Religion and worshipping the same God Deut. 17. 20. because of their brotherly love and affection 2 Thess. 4. 9. because they have one Father God and one elder Brother Jesus Christ Joh. 1. 12. and because they are all ingrafted in one mystical body and quickened by one and the same Spirit Eph. 4. 4. as natural Brethren have their birth from the self-same parents so the Saints and faithful are also Brethren 4. There is no sanctity faith or fraternity of any moment unto salvation except it be founded upon Christ flowing from him and relating to him whatever is of those among Heathens and men otherwise destitute of Christ is only counterfeit not real civilizing not saving Mat. 5. 46. so they are Saints Faithful Brethren in Christ. 5. After Christ's incarnation and death free-grace hath enlarged it self much beyond its ancient bounds for whereas before the bounds of the people were according to the number of the children of Israel Deut. 32. 8. there is now a Church of Saints and faithfull brethren at Colosse From the salutation Learn 1. Gods favour and free-grace is to be sought after in the first place whether for our selves or others and all other things which tend to our happiness here or hereafter as streams flowing from that fountain thus Paul wisheth for grace first and peace next 2. Where Gods grace and favour is obtained all other things prosperous will undoubtedly follow in so far as God seeth them to conduce for our good Matth. 7. 11. as appeareth from the connexion between the good things wished for by the Apostle Grace be unto you and peace 3. Gods grace and favour together with all good things flowing from it is the peculiar allowance of those who lay claim to God as theirs according to the tenor of the Covenant of grace for Paul in seeking grace and peace owneth God as Father from God our Father 4. As God hath fulnesse of grace and of all things necessary to be conveyed unto lost sinners so there is no accesse unto him to receive of that fulnesse from him but through Jesus Christ who is Mediator betwixt God and man 1 Tim. 2. 5. for he wisheth grace from God the Father through Jesus Christ. Vers. 3. We give thanks to God and the Father of our Lord Jesus Christ praying alwaies for you That the Apostle may excite those Colossians to constancy and progresse in faith and piety and in order thereto procure their attention and benevolence he sheweth that he and Timothy did make conscience of giving thanks to God on their behalf and this they did alwaies when they prayed for them Doct. 1. So apt are people to reject Truth when there is any prejudice against the Preacher 1 King 22. 8. that whosoever would preach to any good purpose must labour so to bear in upon peoples affections that they may have ground to conceive of him as of one that loveth them this the Apostle doth here through the whole Preface unto the 12. verse 2. As it is our duty in relation to God Matth. 9. 8. so it speaketh much our hearty affection unto others when the graces of God
by wicked works yet now hath he reconciled 22. In the body of his flesh through death to present you holy and unblamable and unreprovable in his sight What he spoke of reconciliation in general he applieth to the Collossians in particular hereby to make way for the following exhortation and having shown the miserable state wherein they were by nature as being not only strangers but enemies to God and that because of sin in them He declareth the gracious change wrought in them they being put in a state of friendship with God which Christ had purchased for them by taking on a true body subject to fleshly infirmities though without sin Heb. 4. 15. and by suffering death in it and all this that they might be presented free from all sin and perfect in holinesse before God in the last day Doct. 1. That general Truths may not be without fruit being looked upon as remote from us Ministers would labour prudently to apply them to the particular state and severall cases of hearers so doth Paul here You hath he reconciled 2. As those who are at peace with God were once in as desperate an estate as others so it concerneth them who are delivered from that state and would have the sense of that mercy kept still lively and fresh and not be puffed up with their present good condition despising others to be frequently minding that woful case wherein they were when first free-grace did lay hold upon them so Paul to commend this peace-making mercy in God doth mind them they were sometimes alienated and enemies in their mind 3. The state of man by nature is most miserable as being first estranged from God having no spiritual communion with him Gen. 3. 8 9. 24. nor any right or claim to that happinesse which floweth from the the enjoyment of him Psa. 58. 3. So they were sometimes alienated to wit by Adams fall as the fountain-cause Secondly they are enemies to God as fighting against Gods revealed will Rom. 6. 19. and hating God Rom. 8. 7. though not as creator and preserver of the world yet as he is a just Judge armed with vengeance against those who do wickedly and God is an enemy to them Isa. 63. 10. who though he love his Elect even in their unregenerate state with an everlasting love Eph. 1. 4. yet so long as they are unrenewed and have not fled to Christ by faith he cannot adjudge them to eternal life or look upon them any other way than as men under an actuall obligation to lie under the curse of the Law which is eternal wrath so they are enemies Thirdly As the cause of this enmity betwixt God and man is no wrong done on Gods part Mic. 6. 3. but mans own sin and wrong done by him to God so the great part of man's misery by nature consisteth in this his sin whereby the chiefest part of him even his soul and all the faculties of it to wit his reason Eph. 4. 18. will and affections Gen. 6. 5. all of which are here signified by the mind are wholly corrupted from whence doth flow all his actuall wickednesse and so much of it that every action of his is polluted as proceeding from such a silthy fountain Enemies in your mind by wicked works Doct. 4. As there is nothing in us to bud or buy free-grace with so by-past misery though arrived at the height of enmity against God will not impede Jesus Christ to work a miracle of mercy where he intendeth to be gracious so you who were enemies yet now hath he reconciled 5. The reconciliation of the Elect unto God is not from eternity nor the time of Christs death nor at any time before the sinner doth beleeve in Jesus Christ Election indeed is from eternity Eph. 1. 4. and satisfaction for sin was given to the Father's justice by Christ upon the crosse Joh. 19. 30. but justification is not until the self-condemned sinner assent to the bargain and enter himself heir unto Christ's purchase by faith for he speaks of them as now being reconciled having imbraced the Gospel when before they were enemies 6. The second person of the blessed Trinity in order to our reconciliation with God behoved to be incarnate taking on a true fleshly body not in appearance only and subject to all the common and sinlesse infirmities of flesh reconciled in the body of his flesh 7. It was necessary also in order to our reconciliation for Jesus Christ to suffer death in his body that thus Christ our surety and one of the same nature with us being seized upon we the principal debters might be absolved and set free Joh. 18. 8. yet now hath he reconciled in the body of his flesh through death 8. As reconciliation with God hath holinesse of life following on it so the sanctifying of those who are reconciled is a work undertaken by Christ which he is to carry on from one degree unto another until he compleat it at death and so present the justified person holy unblamable and unreprovable in his sight that is Perfectly sanctified as the multiplying of words to one purpose doth import which is not to be accomplished untill death no nor fully in both soul and body joyned together until the day of his second coming Vers. 23. If ye continue in the faith grounded and setled and be not moved away from the hope of the Gospel which ye have heard and which was preached to every creature which is under Heaven whereof I Paul am made a Minister In the third part of the chapter he exhorts them to persevere in the faith of the former doctrine not questioning the truth thereof nor quitting those hopes of good things to come which was begotten in them by it and that because what he had spoken of their reconciliation did depend upon their perseverance and the doctrine was the same with that which at Christ's command was taught through the world by Apostles and which he himself was called by God to preach among the Gentiles Doct. 1. Though a Minister may speak to a mixed multitude indefinitly sometimes as to regenerate persons 1 Cor. 6. 11. because the better part are so Mal. 3. 16 17. And sometimes as to unregenerate Deut. 29. 4 because the greater part ordinarily are such Matth. 22. 14. yet it is safest for him alwayes to guard what he so speaketh by propounding some marks and qualifications of those to whom the thing spoken doth belong lâ—st people stumble by conceiving their state to be either better or worse than really it is Rev. 3. 17. So Paul having spoken vers 22 indefinitly of them all as being reconciled he doth now restrict his speech only to those who had saving faith and would persevere in it If ye continue in the faith 2. All those who are reconciled to God having fled to Christ by faith shall undoubtedly persevere unto the end as being kept by the power of God through faith unto salvation 1 Pet. 1.
5. for he maketh the reality of their reconciliation depend upon their faith You hath he reconciled ver 21. if ye continue 3. Exhortations unto perseverance are to be pressed upon and the danger of Apostasie to be held forth even unto those whose perseverance is in it self most certain these being means whereby the Lord worketh perseverance in them for here is such an exhortation unto those who were really reconciled and so should undoubtedly persevere and the danger of not-obeying hinted at to be no lesse than to die in a state of enmity to God If ye continue in the faith 4. It is not sufficient once to assent to the truth of the Gospel in our understanding and to imbrace the good things offered to us by it in our will and affections but we must persevere in so doing for this is the faith of that doctrine in which he exhorteth them to continue as faith relates both to the will and understanding If ye continue in the faith 5. That Christians may continue constant in the faith of the Gospel as well by assenting to the truth of it as by imbracing the good things offered by it it is not sufficient to have some fluctuating opinion about the truth of it but they must endeavour a rooted and well grounded perswasion that it is the undoubted truth of God Eph. 4. 14. Nor is it sufficient to imbrace the good things offered slightly conditionally or with a reserve but sure hold would be taken of them as we would grip to a thing upon life and death 1 Tim. 1. 15. This firmnesse and fixednesse of faith both in the understanding and will in order to perseverance against the blasts of tentations and tryals is set down in the words grounded and setled The first is a metaphor taken from edifices whose foundations use to be laid upon sure ground the other taken from seats in which they who sit are unmovable If ye continue in the faith grounded and setled 6. As the hope of life eternal and of those other good things held forth in the Gospel is a grace which is hardly maintained there being so many blasts of several tentations to drive us from it Luke 22. 31 32. So nothing tendeth more to the strengthening of hope than fixednesse in the grace of faith and as we turn fluctuating and irresolute in the point of believing so will the grace of hope be more or lesse shaken for these two are conjoyned continuing in the faith grounded and setled and not being moved away from the hope of the Gospel 7. It is the duty of Ministers to keep up the credit and esteem of their fellow-labourers among their Flocks though they be much inferiour for parts and graces unto themselves if so they teach sincerely the same truth that the work of God may succeed the better in their hands for probably because the person and doctrine of Epaphras as being no Apostle but an ordinary Minister was the lesse esteemed of by many Paul conciliates respect to them both among those Colossians by shewing the doctrine preached by him was the same with that which was taught by the Apostles to every creature under Heaven that is to all Mankind the most noble of creatures and to some of all sorts of men not in Judea only but also among the Gentiles which ye have heard to wit by Epaphras and which was preached to every creature under Heaven 8. As none ought to take on the Calling of the Ministery but such as are called to it so much weight is not to be laid on the testimony of those who run and are not sent for Paul being to confirm the doctrine preached by Epaphras from his own authority doth mention his calling whereof I Paul am made a Minister 9. The testimony of a called Minister to the truth of a doctrine ought to have its due respect whereof I am made a Minister 10. The testimony of no particular man whatsoever ought to be further trusted nor it doth agree with that Gospel which was preached by the Apostles to every creature under Heaven for Paul to make his testimony bear weight mentioneth not only his Calling but also that he preached the same doctrine which was preached unto every creature whereof I Paul am made a Minister saith he Vers. 24. Who now rejoyce in my sufferings for you and fill up that which is behind of the afflictions of Christ in my flesh for his Bodies sake which is the Church Having confirmed the truth of his doctrine from the authority of his own Apostleship ver 23. he now confirmeth his Apostleship from his sufferings and christian courage under them removing also thereby the scandal of his sufferings in respect they were his share of those sufferings which are measured out by the providence of God to be undergone by mystical Christ the Church and that they were for the Colossians and the whole Churches good Doct. 1. Christians and Ministers of the Gospel chiefly are to be so far from shunning sufferings when God calleth them to suffer or from grudging or heartlesse discouragement under sufferings Luke 9. 26. that they ought to think it their glory to suffer any thing for Christ and Truth and so to rejoyce in sufferings And Gods Servants may attain to such a frame of spirit as this is under sufferings So did Paul who now rejoyce in my sufferings saith he 2. As people are apt to stumble and cast at the Gospel because of contempt reproach and other hardships under which those who preach the Gospel do for the most part labour Mat. 13. 55 56 57. their stumbling might be in reason prevented if they would consider that all those sufferings are occasioned in a great part by them in so far that if it were not for respect to the souls of people Ministers might do much to shift the crosse as well as others Paul removed the scandal of his sufferings thus My sufferings are for you saith he If he had not preached the Gospel to the Gentiles he might have been free of the crosse 3. The sufferings of Paul and of any other Saint are the sufferings of Christ and the filling up of his sufferings not as if Christ's personal sufferings for the redemption of sinners were imperfect and so to be supplied by the sufferings of others see Heb. 10. 14. but such is that sympathy betwixt Christ and Believers Acts 9. 4. and so strict is that union among them whereby he and they do but make up one mystical Christ 1 Cor. 12. 12. that in those respects the sufferings of the Saints are his sufferings to wit the sufferings of mystical Christ which are not perfect nor filled up until every Member of his Body endure their own allotted portion and share I fill up that which is behind of the sufferings of Christ. 4. All that Paul or any of the Elect suffereth are but small relicts being compared with that which Christ hath suffered as the drops upon the brim
with logick and eloquence both which they abused for seducing the people the first by using false arguments lest any man deceive you the word signifieth to deceive by not-concluding arguments The second by using subtile perswasions called here intising words Vers. 5. For though I be absent in the flesh yet am I with you in the spirit joying and beholding your order and the stedfastnesse of your faith in Christ He giveth another reason of his solicitous care for them to wit the inward affection which he carried to them hereby also he anticipateth an objection how he who lived at such a distance and was unacquaint could take upon him to prescribe unto them and showeth though he was absent from them in body yet he was present with them in spirit both by his affectionate minding of them and as it seemeth by the knowledge which he had of their affairs through extraordinary revelation see 2 Kings 5. 26. and while he commendeth the present appearance of Gods grace in them he doth indirectly exhort them to hold on and persevere Doct. 1. It is not alwayes given unto Gods children to injoy the bodily presence of those who might be profitable unto them for though I be absent in the flesh 2. But there is a spirituall presence which may and ought to be intertained in case of bodily absence which consists in mutuall minding of the case of others 2 Cor. 7. 3. in being sutably affected with their case whether it be good or bad Heb. 13. 3. in praying to God for and by all lawfull means procuring the good of others chap. 4. 12 13. and especially Ministers should never be totally absent from their flocks but as Paul being absent in the flesh ought to be thus present with them in the spirit and be sutably affected with their case as he was joying and beholding their order 3. Where the lives of Professours within a Church are orderly and pious where the order of Church-Government is in vigour and flourisheth where there is unity in a Church every one keeping his station and helping others in their station as a well-ordered Army with banners as each of those doth contribute to the rest so all of them concurring makes the Church a joyfull object to beholders for Paul did joy beholding their order to wit in holy walking 2 Thess. 3. 6. in exercise of discipline Tit. 1. 5 and in their unite on-going Cant. 6. 10. 4. Where the order of Church-Government chiefly is in vigour it contributeth much for keeping Professours steadfast in their assenting unto and avowing of the doctrine of faith Christ's Discipline is a strong hedge to defend his doctrine so beholding their order he beholdeth also the stedfastnesse of their faith Vers. 6. As ye have therefore received Christ Jesus the Lord so walk ye in him He concludeth the Preface exhorting that as they had received Christ to wit in their judgments by assenting to the truths which were delivered unto them by Epaphras concerning him chap. 1. v. 7. and in their hearts by esteeming of adhering to and believing in him chap. 1. 4. and in their practice by setting about those duties which such receipts called for from them chap. 1. 6. And as in all those they had taken Christ for their onely Lord and Law-giver not as a conjunct onely with Moses and the Angels so they would continue constant and make progresse in all those Doct. 1. Jesus Christ is the sum and substance of all saving doctrine 1 Cor. 2. 2. the marrow of all the promises 2 Cor. 1. 20. the fountain furniture and main scope of an holy life Eph. 4. 21 22. so that the receiving of him is the thing most to be aimed at in all the Ordinances as that which maketh our knowledge compleat our faith saving our obedience acceptable for here the Apostle's pointing at their practice in all those giveth this as the compend of all as ye have received Christ. 2. It is not sufficient that Christ be once received in our understanding affection and practice but there must be constancie and progresse made in receiving of him for the word walk importeth thus much so walk 3. The example of progenitours and our own former practice layeth on a strong tye to continue constant in our profession and practice if it be a profession of truth and practice of duty for the Apostle argueth from their own former practice as ye have received so walk 4. No custome though never so ancient no example of progenitours or former practice of our own ought to make us continue in any practice which is sinfull or doctrine which is false and erroneous for he exhorts them to continue in this doctrine not simply from the receiving of it but because they had received Christ the Lord in it and so it was true and orthodox doctrine 4. As the life of a Christian ought to be in a perpetuall motion from sin to holinesse from the World to Heaven so Christ is the way through which he must move for he commands walk in him he must be in him by faith and so reconciled Rom. 8. 1. the truth of Christ must be the rule of his walking Eph. 4. 21 22. and he must walk by vertue of influence which cometh from him Phil. 4. 13. Vers. 7. Rooted and built up in him and stablished in the faith as ye have been taught abounding therein with thanksgiving He prescribeth some means for attaining to constancie and progresse First stability of faith in adhering firmly to Christ and that truth wherein they were taught Secondly abounding in this grace Thirdly thanksgiving for the same The first doctrine which ariseth from the scope is already marked chap. 1. v. 23. Doct. 4. to wit Doct. 2. The gripe which faith doth lay upon Christ is like unto that which the tree hath in the ground and so is most sure for though the top of the tree doth shake yet the root remaineth firm and its firmnesse is from the solidity of the ground through which the roots are spred its fruitfulnesse also is by vertue of sap conveyed from the ground by the roots so the stability of Believers floweth from Christ Jo. 10. 28 29. and sap and influence is conveyed from him by faith for making them fruitfull Jo. 15. 5. Thus the firmnesse of their faith is set forth by a Metaphor taken from trees deeply rooted rooted in him 3. The bond of faith whereby Believers are knit to Christ is like that whereby the edifice is fastned to the foundation the foundation upholdeth the house so doth Christ the Believer Matth. 16. 18. The rest of the building is made conform to the foundation so the copy of a Believers life is taken from Christ Matth. 11. 29. the stones of the building by taking band with the foundation are fastned one to another so faith taketh band upon Christ and in him with others who are Christ's 1 Job 1. 7. for faith is set forth with relation to
Christ by a second Metaphor taken from edifices strongly founded built up in him 4. There is an innovating humour in people flowing from itching ears 2 Tim. 4. 3. whereby they weary of old truths and hanker after new-fangled errors arising from little conscience made to practise according to those truths Joh. 7. 17. This the Apostle guardeth against by exhorting them so often to continue in the doctrine already received as ye have been taught saith he 5. As there should be stability so there would be growth in faith even to abounding therein Faith groweth in bredth by extending our knowledge and assent to moe divine truths Heb. 6. 1. it groweth in hight when one degree of faith is made a step unto a further as faith of dependance unto assurance 2 Pet. 1. 10. it groweth in length when its acts are not interrupted but constant Job 13. 15. and it groweth in depth when it groweth more rooted and solid whereof before chap. 1. v. 23. And as this growth even to abounding in faith is necessary to make a man constant in the faith so it is prescribed for this end abounding therein 6. Thanksgiving for what we have received of faith already is an effectuall mean to make us constant grow and abound therein which holdeth also in all other graces abounding 〈◊〉 with thanksgiving Vers. 8. Beware lest any man spoil you through philosophy and vain deceit after the tradition of men after the rudiments of the world and not after Christ. Having ended the Preface he stateth the controversie reducing those Impostors whereof he would have them to beware lest they should be made a prey of by them unto three heads First Abused philosophy whereby under pretence of reason which was indeed but deceiving several things and particularly as it appeareth from ver 18. the worshipping of Angels was pressed upon them contrary unto the Word all which doctrine he rejecteth as vain and deceiving Secondly Superstitious and foolish rites obtruded as parts of divine worship having no other warrant but custom antiquity and the authority of men Thirdly Levitical rites and Mosaical ceremonies which were earthly and carnal rudiments or beginnings fitted for the infancie of the Church under the old Testament all which he rejecteth upon this general reason they were not according to the doctrine of Christ and did draw away Christians from him Doct. 1. Christians are Christ's flock and the doctrine of the Gospel a sheep-fold wherein so long as they remain they are safe and when they depart from it they fall in the hands of seducing Hereticks who make a prey of their souls thirsting after and rejoycing as much in the drawing of people away from Truth as Robbers Thieves do when they carry away the spoil of another mans goods lest any man spoil you It is a metaphor taken from notorious thieves who carry away the straying cattel 2. Though Philosophy as it speaketh the knowledge of truth found out by Natures light and an accurate way for finding out the same be not to be rejected it being in all the parts of it a very usefull help for attaining to the more exact knowledge of religious truths revealed in Scripture and this same Apostle frequently making use of it in his accurate method insinuating proems accurat and syllogistick argumentations and that often from common philosophick principles Act. 17. 28. yet if Philosophy be taken for the errors of Philosophers and if those be obtruded for truths or if it presume to reject all religious truths such as the greatest mysteries of christian Religion which are not conclusions grounded upon and flowing from Natures light or generally when it is not kept as subservient to Scripture but presumeth to lord it over them Philosophy so taken and in those cases is a very dangerous deceiver in the things of God and so would be eschewed for the Apostle doth not simply condemn Philosophy but the abuse of it even that which is deceiving and vain through Philosophy and vain deceit 3. The traditions of men whereby external rites without the authority of the written Word are obtruded as worship to God upon the Church having no other warrant but antiquity custom and humane authority is the most vain and uselesse doctrine which ever was taught and no wayes to be submitted unto so this vain deceit is after the traditions of men 4. The Mosaical Rites and Legal Ceremonies as they were prescribed by God unto the ancient Church to be the first A. B. C and easie Rudiments of Religion fitted for the then infant-state of the Church so the binding power of them all Christ the substance being come and suffered doth cease yea the practising of them now the light of the Gospel having clearly shined forth is sinfull and to be eschewed as speaking really and by vertue of their first institution that Christ is not yet come in the flesh Gal. 5. 2. for by these Rudiments or Elements of the world of which he would have them to beware is meant those Legal Ceremonies see Gal. 4. v. 3 9. After the Rudiments of the world 5. The way of Christ and of men's own natural wisdom will not weld together so as to make up a perfect mixture if it be their way he will not own it for his for those false Teachers did not quit Christ wholly but would have joyned other things with him and yet the Spirit of God calleth their way a deserting of him And not after Christ saith he Vers. 9. For in him dwelleth all the fulnesse of the God-head bodily He refuteth all those Impostors first joyntly because Christ alone is most perfect and by consequence his doctrine also as having God fully in his Essence and Attributes inseperably residing in his Person and this bodily or personally the Divine Nature having assumed the humane unto the unity of his Person for the word Body is often taken for the Person as 2 Cor. 5. 10. so that it were folly and impiety to seek salvation in any thing but in Christ and in the doctrine taught by him Doct. 1. There is nothing more effectual for making us adhere to Christ and Truth than the consideration of that worth and fulnesse which is in him for the Apostle holdeth out the fulnesse of the Godhead in Christ that they may not be drawn away from him for in him dwelleth c. 2. The more a man doth exercise himself in speaking or thinking of Christ his heart and mouth will be the more enlarged upon that subject for this being the third time which the Apostle hath spoken of this fulnesse first chap. 1. v. 19. next chap. 2. v. 3. and now here we find his speech riseth still higher 2. We learn hence several things of the Person and Natures of Christ as first that he is true man for the Godhead dwelleth in his humane Nature as in his Temple Secondly he is also true God and so the same God with the Father for the fulness of the Godhead
the work of Christ he was near unto death he had no evill conscience therefore in bringing sicknesse upon himself 3. However God loveth mercy better than sacrifice and willeth no man foolishly and rashly to be prodigall of his own life and health no not under pretence of doing service unto him 1 Tim. 5. 23. Yet there are some cases wherein he calleth men to the performance of some duties and which they should be willing to go about although they should evidently perceive most certain hazard of life and health to ensue thereby such are the duties of owning those who suffer for Christ contributing to the supply of their outward necessities when they cannot be supplied otherwayes the faithfull discharging of any publick imployment wherein we are intrusted those were the duties for performance whereof Epaphroditus regarded not his life wherein he is here commended for the work of Christ he regarded not his life to supply your lack of service 4. As it sometimes falleth out that through distance of place or other insuperable difficulties the children of God cannot manifest that cordiall affection by their own presence and personall attendance which they carry unto those who suffer for truth so they ought to supply that in-lack so far as is possible by others who representing them may go about these duties of humanity and charity in their name Thus there was no want of affection in these Philippians toward Paul onely there was a lack of service they not being able though otherwayes willing to attend him because of distance of place and they direct their Pastour to supply this lack of their service towards himâ— CHAP. III. IN the first part of this Chapter having premitted an exhortation to rejoyce in the Lord Christ v. 1. he exhorteth them to beware of false teachers who gloried in circumcision v. 2. shewing that not they but he and other true believers had right to that title v. 3. In the second part being to oppose his own practice to their dangerous opinions in the matter of Justification he sheweth he had as much to boast of as they v 4. which he instanceth in eight privileges v. 5 6. In none whereof he did now place any confidence v. 7. nor yet upon any thing imaginary without Christ confirming this his resolution practice by shewing the advantages to be hereby gained namely 1. access to Christ v. 8. Secondly his being judged not according to his own righteosnesse but Christ's v. 9. Thirdly experimentall knowledge of the worth and power which is in Christ v. 10. And fourthly his attaining to the glorious resurrection of the just v. 11. And obviateth a mistake shewing he had not yet attained unto perfection in the knowledge of and conformity with Christ but that it was his aim v. 12. which he inlargeth and cleareth by a similitude taken from runners v. 13 and 14. In the third part he exhorteth them to follow his example leaving place for God to give a more full manifestation of any thing which was doubtsome v. 15. providing they did walk peaceably and tenderly v 16. and so having repeated the exhortation v. 17. he inforceth it because 1. there were many whose example was not to be followed to wit the false Apostles whom he setteth forth in their blackest colours v 18 19 Secondly his own example was worth the following v. 20. and he with such as he was to be rewarded gloriously v. 21. Vers. 1. Finally my Brethren rejoyce in the Lord. To write the same things to you to me indeed is not grievous but for you it is safe THat he may guard those Philippians against the Errors of the false Teachers in the doctrine of justification he premits an exhortation to rejoyce in the Lord Christ as the author purchaser and worker out of their salvation and all their other happinesse excusing himself for his often inculcating of the following admonition because it was not wearisome unto him nor yet unprofitable for them Doct. 1. Unity in judgment and affection would be so pressed upon us by others and endeavoured by our selves as not to prejudge the purity of doctrine for having pressed unity chap. 2. he presseth purity of doctrine as much in this 2. According as people are tainted with or tempted unto Error so should Ministers be more or lesse in the publick refutation of it Thus the Apostle writing to the Galatians entereth a just dispute with the false Apostles urging reasons and answering objections because many in that Church were already seduced by them Gal. 3. 1. But here because the Philippians were only tempted unto and not much overtaken with Error he doth not so much dispute as admonish and exhort 3. To rejoyce in Christ that is to keep our hearts affected towards him and the doctrine which speaketh of him to be constantly and with delight making our recourse unto him and imploying him as the author procurer and worker out of all our happinesse here and hereafter is a choice guard against any Error which is contrary unto those Truths relating to him for the Apostle being to guard against Errors in the doctrine of justification premitteth this as a foundation to the whole work rejoyce in the Lord. 4. It is not sufficient to know what Jesus Christ is what he hath done for us or what use may and should be made of him except that the knowledge which we have of him do produce suitable affections in the heart towards him for having made Christ known chap. 2 v. 6 c. he inferreth from thence with a finally that their hearts should rejoyce in him the word saith as much as there remaining one thing yet necessary 5. The often repeating and frequent inculcating of such points of Truth as are most for edification of the hearers ought neither to be burdensome to a Minister nor yet wearied of by the people so to inculcate often the following admonition was not grievous unto Paul neither were they to weary of it because unto them it was safe 6. Temptations unto Error for the most part are covered over with such pious pretences Col. 2. 23. and lovely baits Gal. 6. 12. that there is need of many guards and frequent warnings to keep them off so the Apostle thinketh it necessary to reiterat again and again both by preaching while he was present and now by Letter while he is absent this following exhortation To beware of false-Teachers But for you it is safe Vers. 2. Beware of dogs beware of evil workers beware of the concision He exhorteth them particularly to beware of false-teachers who did labour to conjoyn in the matter of justification the righteousnesse of works with that righteousnesse which is of Christ by faith whom he calleth first Dogs because of their barking against the sincere Doctrine of the Gospel and their railing against the orthodox Preachers thereof and this all to get wherewith to satisfie their unsatiable greed Secondly Evil workers because under pretence of working well to
establish Truth and build up the Church they did what in them lay to destroy them both and were men of wicked lives ver 19. However they pretended much zeal for the Law of Moses and good works Thirdly Concision alluding to Circumcision whereof they gave out themselves to be Patrons and defenders and designed themselves by it Gal. 2. 12. which name he taketh from them as being unworthy of it and calleth them concision as it were the destroyers and renters of the Church Doct. 1. There ought to be a spirit of wise and godly zeal in faithfull Preachers against the spreaders of Errors how great soever their reputation be among the people so Paul calleth them Dogs c. 2. That Ministers may guard the Lords People against seducers they would labour to undeceive them by taking off the vizard of piety zeal and other seeming vertues under which the spreaders of Errors do usually lurk that so they may be seen in their own colours thus they pretended to puritie to be patrons of good works and upholders of Circumcision one of God's Ordinances and the Apostle taking off the vizard calleth them prophane dogs evil workers and concision or Church-renters under pretence of pleading for a divine Ordinance 3. It is the Duty of the Lords People to know and discern those who preach Truth from those who preach Error that they may cleave to the one and flee from the other beware of dogs the word signifieth see and know them and from knowledge eschew them 4. It is not unbeseeming piety to use merry words witty and pleasant allusions yea and upon some occasions piercing jests or taunts providing alwaies there be no scurrility or basenesse Eph. 5. 4 for as often elsewhere 1 King 18. 27. So the Spirit of God here maketh use of such while alluding to Circumcision he calleth them Concision giving them a name like in sound but much different in the usual signification and as much to their disadvantage Vers. 3. For we are the Circumcision which worship God in the spirit and rejoyce in Christ Jesus and have no confidence in the flesh He giveth a reason why he did not daign them with the name of Circumcision because not they but he and true Believers had right to that title they only having the thing signified by circumcision whereof he maketh three parts first Worshipping God with the inward and spiritual affections of a renewed heart Secondly Confiding in Christ alone for salvation as being the substance of all these shadows Thirdly A denying of confidence in any of these fleshly priviledges or in any thing but Christ. Doct. 1. Though fair pretences to piety and purity of Worship be alwaies on the side of those who erre from Truth Matth. 7. 15. yet the reality of that piety unto which they pretend is frequently to be found in those who oppose them most so was it here We are the Circumcision that is we have the reality of that Ordinance and they only a pretence unto and shadow of it 2. Circumcision and the rest of those Levitical Ordinances may be said in some sense yet to continue in so far as the thing signified by them doth remain for therefore Paul calleth true Believers the Circumcision because they had the thing signified by it We are the Circumcision who serve God in the spirit 3. Circumcision was instituted for this end that by the outward cutting off the flesh the People of God might be carried on first To cut off the sinful fleshly affections of their heart that so with renewed spirits they might serve God And secondly To lay hold on the blood of the promised Messias for pardon of sin and salvation for Paul mentioneth those two as the thing signified by Circumcision We worship God in the spirit and rejoyce in Jesus Christ. 4. Though it was sufficient for Paul to oppose the inward Worship of the heart to the practice of Circumcision once an Ordinance but now abolished yet it followeth not that outward Ordinances while standing in force may upon that accompt be wholly neglected Gen. 17. 14. for if the outward rite of Circumcision had been yet in force his pretending to the thing signified would not have justified his omission of it 5. External performance of commanded Worship without inward exercise of the spirit in faith love hope and mortification of fleshly lusts by the power of Gods Spirit is scarce worthy of the name of Worship to God neither will it be owned by him as such for it is this exercise of the spirit unto which Paul giveth the name of true Worship We are the circumcision which serve God in the spirit 6. We should so go about commanded Duties in spirit and truth as not to rest upon or glory in them but in Christ alone and his righteousnesse as the only meritorious cause of our salvation So though they worshipped God in the spirit yet we rejoyce in Christ Jesus saith he 7. Confidence in Christ for salvation and upon any other thing besides him such as are outward priviledges external performances are so inconsistent with and opposite to one another that if the one be the other cannot be so Paul opposeth them here We rejoyce in Christ Jesus and have no confidence in the flesh Vers. 4. Though I might also have confidence in the flesh If any other man thinketh that he hath whereof he may trust in the flesh I more The Apostle in the second part of the chapter being to demonstrate the vanity of relying upon any thing besides Christ in the point of justification from his own practice sheweth 1. That he had as much to boast of upon the accompt of outward priviledges as any of his adversaries yea or any other whatsomever if he had found it safe to venture his salvation on such a bottom and this he declareth first in general in this verse Doct. 1. The Lord in his deep wisdom raiseth up such as are most fit to oppose seducers who come not short of them in any thing whereof they glory most that even wherein they glory they may be found but as others see 2 Cor. 11. 12. Thus against those who boasted so much in their outward priviledges as to oppose them unto Christ's righteousnesse in the matter of justification he raiseth up Paul to batter down both their pride and error who had as much matter of boasting that way as they or any other Though I might have also confidence in the flesh 2. Then may a man commend himself by making notour what he hath of graces parts or priviledges equally with or above others when his doing so tendeth to beat down the vain glory of those who boast more of what they are than is meet for Paul here declareth at length his outward priviledges wherein he would yeeld to none which he could not have done without ostentation except it had been to shew the vanity and pride of his adversaries 3. The glory and praise of safetâ— from Gods wrath