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
comfort was shaken the truth of the Gospel being by those Masters of error questioned 2. It is only the doctrine of the Gospel which setleth a disconsolate and afflicted spirit most and to have that doctrine confirmed when erring spirits would call it in question and to know also that others dear to God sympathize with us in our strait contributeth much to our establishment and comfort so the Apostle's care and pa 〈…〉 s to have them established in the truth of the Gospel which was then questioned and the manifestation thereof to them did contribute for their comfort That their hearts might be comforted 2. Unity of heart and affections in the Church is so necessary that the want of it doth obstruct much that solid comfort which might other wayes be reaped by the Gospel for he suspendeth their comfort upon their being knit together in love as a piece of timber joyned by a Carpenter for so the word signifieth 4. Unity of heart and affections dependeth much upon union of judgments and constancy in Truth where there is discord in the understanding about main and substantial Truths there can be no through and lasting concord of the will and affections for he makes their being knit together in love one fruit of their constancy in Truth for procuring whereof his conflict was 5. Christians are not to rest contented with the knowledge of common and easie principles of Christianity Heb. 6. 1. but are to grow in the knowledge of other more difficult truths such as relate to various cases and the defence of Truth against Adversaries and growth in these doth follow upon perseverance in Truth for such a growth is meant by the riches of understanding here spoken of as another fruit of constancy in Truth 6. Neither are they to rest upon a fluctuating doubting knowledge but to endeavour a full perswasion and assurance both of the truth of the Gospel in general and of their own particular interest in the promises thereof and this also is attained by stability in the Truth for it is the full assurance of understanding here spoken of as another fruit of constancy 7. Neither are they to rest upon simple knowledge of gospel-Gospel-truths Matth. 7. 21. but are to know them with affection and love to them they are to take a proof of the truth which is in them and so from experience to know them this much is imported in the word rendered acknowledge signifying to know again and with knowledge above ordinary 8. As God is the author of the Gospel his eternal wisdome having found it out Eph. 3. 10. and as Christ was the Fathers Ambassador to preach and reveal it Matth. 12. 18. So God and the Father and Christ are the prime object of the Gospel the unity of the Godhead and distinction and order of the persons the incarnation of Christ his person natures and offices his saving benefits and love to sinners which are all in themselves dark and mysterious being plainly revealed therein hence the Gospel is called the mysterie of God and of the Father and of Christ. Vers. 3. In whom are hid all the treasures of wisdome and knowledge The words are read by some as relating to the Gospel in which is contained the knowledge of all things necessary to salvation both of those which are only to be known and believed and of those which are also to be practised but they are taken more commonly as relating to Christ in whom as in a house of store is laid up all saving knowledge to be imparted unto those who labour to know him Both senses come to one Christ being the main object of the Gospel and both tend to the same scope which is to hold forth a sufficiency in Christ and the Gospel in order to the salvation of sinners without the help of Angels or vain traditions the necessity of whose help was urged by the false Apostles Doct. 1. There is in Christ and the Gospel sufficiency of knowledge in all things necessary to salvation Christ being the very way to life Joh. 14. 6. and the Gospel that doctrine which holdeth forth this way compleatly Joh. 20. 31. Christ having also received the habits of all created knowledge as of all other graces without measure that therby he might be fitted as Mediator to bestow the grace of saving knowledge upon all the Elect in a competent measure Joh. 1. 16. In whom are all the treasures 2. The knowledge of Jesus Christ is a thing most precious and most inriching of those who have it hence is it called treasures 3. Notwithstanding of all that is revealed of Jesus Christ yet his worth is unsearchable the most able of created understandings cannot reach the depth thereof so in whom are hid all the treasures 4. This fulnesse of knowledge ascribed to Christ maketh nothing for the Ubiquitarian error as if Divine omniscience were inherent in the humane nature for though it should be granted that by these treasures were meant Divine omniscience yet he saith not in which humane nature but in whom that is in his person to wit according to the Divine Nature are hid all the treasures Vers. 4. And this I say lest any man should beguile you with entising words He gives a further reason of his so great care to establish them in the Truth or of his mentioning that fulnesse of knowledge which is in Christ and the Gospel that hereby they might be guarded against all Seducers who intended to draw them from Christ and the simplicity of the Gospel whether by false arguments or insuaring perswasions Doct. 1. As Satan doth endeavour to sow the seed of Error where-ever the Gospel is preached so Ministers should guard people as well against error in opinion as against prophanity of life the one being damnable as the other 2 Pet. 2. 1. Thus doth Paul here This I say lest any man beguile you 2. Ministers should labour to instruct their people well in the positive grounds of Christian Truths especially in the knowledge of Christ and that fulnesse of sufficiency which is in him as a most soveraign antidote against all those Errors which tend to draw the mindes of people from him And whosoever would meddle with the study of controverted truths without hazard and to any good purpose ought first to drink in the knowledg of those positive grounds for the Apostle proceedeth in this method first instructing them in those and next dehorting them from contrary errors and this I say lest any man should beguile you 3. As Satan laboureth to engage ablest wits in the way of errors so when such are engaged they spare no pains for seducing of others abusing their parts and gifts otherwise profitable for that end to wit that they may blind the understandings of people by sophistical arguments which conclude not what they seem to hold forth and lead captive their affections by deceitfull and insinuating perswasions so those Seducers against whom the Apostle doth here guard were men endued
courage not fearing their own personal sufferings if so they may get Christ advanced and the Gospel published for this is given as an evidence of the furtherance of the Gospel even their speaking of the Word without fear 3. The observation of God's upholding others under sharp sufferings should make us couragious in avowing that Truth for which they suffer as knowing God who helped them will not be inlacking to us if we be put to suffer for the same cause for the Brethren in the Lord waxed confident by his bonds 4. As among all Christians so chiefly among Ministers there is a relation of fraternity in Christ whereby they are tied to walk as Brethren by loving one another 1 John 4. 21. admonishing one another Lev. 19. 17. standing for the just credit one of another Jam. 4. 11. and working to the hand one of another for carrying on the work of their Lord Christ 2 Cor. 6. 1. Hence they are called Brethren in the Lord. Vers. 15. Some indeed preach Christ even of envy and strife and some also of good will 16. The one preach Christ of contention not sincerely supposing to adde affliction to my bonds 17. But the other of love knowing that I am set for the defence of the Gospel Because it might have been objected That many of those fore-mentioned Preachers of whom he boasted were but naughty men and small friends to Paul He answereth first granting many indeed did preach Christ from a spirit of envy against Paul to out-strip him and of contention and strife hereby raising a sinful emulation amongst the Ministery while every one laboured who should have maniest to applaud him and from a malicious purpose and desire to procure harder usage for Paul if not his death being now in bonds supposing the more the Gospel was preached Nero would be the more incensed against him Yet herein he comforteth himself that all the Preachers were not of that stamp there being many besides them who preached Christ from love and good-will toward Christ and Paul his prisoner aiming sincerely at the good of the Gospel for the defence whereof he was now in bonds Doct. 1. They may preach Christ unto others who are but hollow-hearted men themselves for so were those who preached Christ even of envy and strife 2. Such is the power of unmortified corruption that it will make a mans most excellent gifts and the exercise of them in the choicest duties of divine worship subservient to his basest lusts for some even preached Christ out of envy and strife 3. The Lord taketh notice not only of the matter which Ministers do preach whether it be Truth or Error but also of the manner how the ends for which and the motives from which they preach even whether they preach Christ from envy and contention or from love and good-will for here Paul taketh notice of it 4. An immoderate sinful desire after applause together with the lust of envy because of the gifts and estimation of others is a sin whereof those who preach Christ are sometime guiltie for here some preach Christ out of envy 5. The Ministers of Jesus Christ had need to resist the very first motions of the fore-mentioned evil seeing where it is once rooted in the heart it will make a man prostitute his parts and gifts yea the very preaching of Christ to the service of it So those of whom the Text speaketh having once given way to a spirit of sinful emulation against Paul they rest not until they even preach Christ out of envy 6. Where there are self-seeking men in the Ministery making a trade of their excellent preaching and other exercises of their gifts and parts mainly to get themselves much thought of and others vilipended unity cannot long continue in the Church of Christ but such spirits before they fail of their intent will rather trample upon the Churches peace for those two are conjoyned they preached Christ out of envy and strife 7. Though a man preach Truth and exalt Christ in preaching Truth yet if he do it from a spirit of envy to get others decryed and himself extolled he is but an unsincere rotten-hearted hypocrite notwithstanding of all his preaching in Gods sight for those men preached Truth else Paul ver 18. would not have rejoyced in their preaching yet seeing they preached of envy they are spoken of as unsincere and unfaithful Preachers who preached not sincerely 8. Envie and sinful emulation because of the parts and esteem of others is a cruel and unsatiable lust thirsting after the very blood of those against whom they have emulation for those men who envied Paul would gladly have added affliction to his bonds and have stirred up Nero by occasion of their preaching to have taken his life 9. Though some that preach Christ are but hollow-hearted men yet all are not so and the sincerity of those that are honest is sufficient comfort against those discouragements which might arise from those who are otherwise for though some preached Christ out of envy yet Paul comforted himself in this that others preached of good-will 10. This is prais-worthy in a Minister when he is stirred up to preach from love to Truth good will to the work and to Christ whose work it is endeavouring what in him lieth to encourage all even the meanest who have their hand at the Work for that is here commended even to preach Christ of good will and love to wit love to Christ to Truth and unto Paul 11. An honest heart will respect those much whom love to Truth hath brought to any suffering or hardship for therefore did those honest Ministers preach from good will unto Paul knowing he was set or did lie to wit in prison for the defence of the Gospel 12. The sufferings of the Saints for the Gospel are real preachings and are speaking apologieâ— and defences for the power and truth of the Gospel I am set saith Paul for an apologie of the Gospel as the word is in the original Vers. 18. What then notwithstanding every way whether in pretence or in truth Christ is preached and I therein do rejoyce He giveth a second answer unto that which might have been objected to wit Whatever they aimed at in their preaching yet Jesus Christ was made known by them and this made him glad Doct. 1. The blessing of the Word preached doth not depend upon the honestie and saving grace of the Preacher A gracelesse Minister may through Gods blessing upon his own Truth be an instrument of much good unto others for they who preached Christ in pretence only pretending love to Christ but really seeking their own applause were surely doing good unto some else Paul would never have rejoyced so much that Christ was preached by them 2. The apparent diminution of our own esteem and credit ought not to be much regarded if high esteem of Christ be upon the growing hand Paul regarded it not notwithstanding saith he that is though they seek to
over-shadow me yet Christ is preached and I rejoyce 3. The man whose heart is inflamed with love to Christ's honour and the salvation of lost sinners so as not to value his own particular hazard being put in the ballance with those may expect to find much joy and comfort under his saddest sufferings for Paul being thus disposed rejoyceth though in bonds I therein do rejoyce Vers. 18. yea and will rejoyce 19. For I know that this shall turn to my salvation through your prayer and the supply of the Spirit of Jesus Christ. That he may yet further prevent their stumbling at his sufferings he sheweth That as the Gospel had gained much thereby already it should gain yet more and that his joy in that respect should not be taken from him and that because he knew partly from Scripture and partly also as it appeareth from special revelation that this to wit all the machinations of his adversaries against him should be so ordered of God as that by the renewed supply of furniture from the Spirit of Christ obtained by their prayers his salvation should be advanced by them where by salvation we understand not only his eternal well-being but his constancy also in avowing Truth and the preservation of his temporal life for the time as he cleareth afterwards the contrary of both which was aimed at by his envious brethren their design being as it seemeth either to drive him through his own fear unto apostasie from Christ or otherwise to incite Nero to put him to death Doct. 1. A suffering Christian especially a Preacher may attain not only to present sweetnesse and joy under a bitter crosse but also to a sweet strong perswasion of the continuance of that joy in the time to come for Paul not only rejoyceth in the mean time but also confidently resolveth I will rejoyce 2. The joy of a Christian under a crosse is grounded not only upon good presently enjoyed and felt but also upon that which by faith is apprehended as yet to come so Paul rejoyceth and promiseth to rejoyce because he knew by faith that this should turn to his salvation 3. So powerfull and wise is God in working that out of the eater he can bring meat by ordering our sad afflictions so that our salvation both temporal and eternal shall be advanced thereby thus was it with Paul I know that this shall turn to my salvation 4. That Christians are kept constant under sad sufferings and made to advance in the way towards salvation thereby proceedeth neither from the nature of the crosse nor yet meerly from the power of inherent grace but chiefly from the actual influence and renewed supply of furniture from the Spirit of Christ for that this did turn to his salvation was through the supply of the Spirit of Jesus Christ. 5. Prayer conscientiously gone about is an excellent mean for drawing from God through Christ the choicest of his mercies not only to our selves but also to others for whom we pray So through the prayer of those Philippians supply from Christ was to be communicated to Paul 6. They who pray best and most spiritually are not most taken up with the conceit of their own prayers for Paul imputeth his receipts more to their prayers than to his own though none will question but he prayed as much and as well as any of them through your prayers saith he Vers. 20. According to my earnest expectation and my hope that in nothing I shall he ashamed but that with all boldnesse as alwayes so now also Christ shall be magnified in my body whether it be by life or by death Paul's envious adversaries aimed at two things either to drive him to apostacie or to incite Nero to take his life and in the preceding Verse it is showen that Paul knew they should be disappointed in both these Now he explaineth his knowledg and perswasion of their disappointment in the first and sheweth the ground of that perswasion His perswasion had two parts the Negative part is No terrour of flesh should ever make him deny the truth as a man ashamed of it The Positive is That he should continue in the stout avowing of truth and magnifying of Christ whether he died or lived The grounds of this his perswasion were hope in Gods Word his earnest expectation flowing from his hope and by-past experience Doct. 1. To turn our back upon truth for eschewing of suffering saith as much as that we are ashamed of Christ and his truth and there fore they who do so may expect that Christ will be ashamed of them See Luke 9. ver 26. hence in place of saying he will not deny truth in any thing he saith in nothing I will be ashamed 2. Christians in the case of tryall especially would be very strict and precise so as not to recede from the least point of truth or dutie Thus the Apostle resolveth I will be ashamed in nothing 3. The first step towards defection is a declining of and relenting in the professing and bold avowing of truth when God calleth us to it and to avow truth boldly as occasion offereth is a soveraigne mean to keep us from being ashamed of it For Paul opposeth those two his being ashamed of truth and his bold avowing of it the latter as preventive of the former in nothing I will be ashamed but that with all boldnesse 4. The avowing of truth boldly under persecution tendeth much to the magnifying of Christ his truth for which we suffer and his strength which beareth us up under sufferings being thereby much commended Hence he calleth his boldnesse for truth under his bodily sufferings a magnifying of Christ so now also Christ shall be magnified in my body 5. A Christian is not to hesitate much in the matter of his death or life if so he may get Christ magnified by either of them for Paul standeth not much if so Christ be magnified whether it be by death or life 6. The hope of a Christian having a word of promise for its ground Psal. 130. ver 5. shall never be disappointed for Paul concludeth all this should turn to his salvation and that he should be carried through under sufferings because there being a generall word of Promise for it Rom. 8. ver 28. he hoped in that word according to my hope saith he 7. Then is our hope of the right stamp and truly Christian when being founded upon the Word it exciteth the heart earnestly and by all lawfull means to puâ—sue after the thing hoped for so the Apostl's hope is joyned with earnest expectation the word signifieth the expectation of a thing with head and neck stretched out as pressing to be at it 8. The frequent experience of Gods being nigh unto us and honouring of himself by us in former tryals is a ground for hope to rest upon that he will not leave us in the present strait so Paul gathereth present confidence from former experience that as alwayes so
Gospel that is for the doctrine of faith held forth in the Gospel 4. It concerneth Gods people much to be throughly one among themselves in this conflict for truth against error therefore doth he presse them so much to be one while he saith that ye stand fast in one spirit with one minde striving together where every word expresseth a part of this unity to wit union in spirit or judgment and opinion union in minde or affection and union in design and endeavour while they strive together Vers. 28. And in nothing terrified by your adversaries which is to them an evident token of perdition but to you of salvation and that of God The second branch of living like the Gospel which also explaineth the first is a spirit of courage under sufferings from the enemies of truth which he presseth from the consideration of two things which they might read in their couragious sufferings to wit namely that their so doing portended destruction to enemies and salvation to themselves Doct. 1. As the people of God have alwayes some to be their adversaries for truth so they may attain to such a high pitch of courage that the utmost of adversaries malice and rage will not terrifie them to wit so as to drive them from their duty or to make them take any sinfull course for their own safety Nehem. 6. ver 11. Therefore are they exhorted to it as a thing attainable that they be in nothing terrified 2. Faithlesse fears and saintings of spirit because of the boasts and threats of adversaries are exceedingly unsutable for those who live under the Gospel for this is one part of that conversation which becometh the Gospel to be in nothing terrified by adversaries 3. The more of sufferings for truth the people of God are made to under-go and the more there be of Christian courage and holy contempt of enemies rage and boasts under sufferings there is the more evidence of delivery unto the Church and of ruine here and hereafter to her enemies which is to them an evident token of perdition 4. Christian courage under sufferings for Christ and his truth which alwayes pre-supposeth faith in Christ ver 29. though it be not meritorious of heaven yet it evidenceth our right unto it but to you of salvation 5. It is of Gods free grace and from his speciall disposing that crosses and sufferings for truth which in themselves look like displeasure and wrath from the Lord should contribute any thing unto the salvation of the sufferer or be a promising evidence of it this much is meant by the last words and that of God Vers. 29. For unto you it is given in the behalf of Christ not onely to believe on him but also to suffer for his sake Here is another argument exciting them unto Christian courage under sufferings for truth to wit That nothing was required of them but what was given unto them for as grace to believe in Christ so grace to suffer couragiously for Christ was a part of Christs purchase for them and for his sake to be gifted over unto them Doct. 1. To believe in Jesus Christ or to suffer christianly for him goeth beyond the reach of naturall strength It is an honourable gift and that freely given for it is given unto you to believe and suffer saith he 2. All favours especially saving graces are given unto us in behalf of Christ as being purchased for us by his merit Isa. 53. ver 5. and applyed unto us through vertue of his intercession Heb. 7. ver 25. for it is given in behalf of Christ. 3. Faith in Christ must go before Christian suffering for Christ so that to suffer for him is of greater importance and in some respects more honourable than simply to believe in him for he not only saith it is given to believe in the first place and then to suffer but there is a gradation in his speech from the lesse to the more not onely to believe but also to suffer 4. This may incourage very cowards to be stout under Christian-sufferings that grace to suffer and all things necessary to make us suffer aright are purchased unto our hand and freely given unto us in behalf of Christ for this is the force of the Argument contained in this verse for unto you it is given c. 5. Then are sufferings truly Christian and an evidence of salvation when as the sufferer is first a believer so his sufferings are for Christs sake that is for his truth as the cause for which 1. Pet. 3. ver 14. and from love to him as the motive from which they suffer 1. Cor. 13. 3. For his sake Vers. 30. Having the same conflict which ye saw in me and now hear to 〈…〉 e in me He giveth a third reason to inforce the same duty to wit That their sharpest sufferings would put them in no other condition then that wherein he himself was as partly they saw when he was at Philippi see Act. 16. ver 19. c. and partly they had heard by the relation of others since Doct. 1. Christian-courage under sufferings for truth will not be kept up without a battell and conflict what from a fainting discouraged spirit within Heb. 12. 12. what from the rage of persecutors Act. 9. 1. and Gods hiding of his face without Psal. 44. ver 24. So Paul speaking of his sufferings calleth them an agonie or conflict having the same conflict 2. The Lord may for wise reasons leave his most precious servants to wrestle under a suffering case for a long time together for Paul was a sufferer at Philippi and continueth to be so when he is at Rome a long time after that what ye saw in me and now hear to be in me 3. This may adde no small incouragement under sufferings for truth that nothing befalleth us but what is common to men yea to the chiefest of Christs servants and Ministers for this is Paul's scope to incourage those Philippians because he himself was in the same case with them Having the same conflict which ye now hear to be in me CHAP. II. IN the first part of this Chapter the Apostle exhorteth them with much vehemencie to union and humility ver 1 2. And disswadeth from contention and vainglory ver 3. and self-love v. 4. First from Christs example v. 5. whose divine glory before his Incarnation is set forth v. 6. his Incarnation and state of humiliation v. 7 8. and his exaltation v. 9 10 11. Secondly from their by-past obedience v. 12 13. After which he repeateth the dehortation v. 14. inforcing it from the advantages which were to follow v. 15 16. the last whereof to wit his joy ought in reason to have much weight with them v. 17 18. In the second part he comforteth them first by a promise of sending Timotheus v. 19. whom he commendeth unto them to v. 24. Secondly by the expression of his hope that he himself should see them shortly v. 24. And thirdly
parts and abilities that are in them do not produce carnal emulation or envy Numb 11. 29. nor flattering commendations of the men themselves Job 32. 21. but furnisheth us with matter of thanksgiving unto God Thus Paul doth evidence his affection to those Colossians We give thanks to God 3. God is the Father of Jesus Christ not only as God by an eternall generation and communication of his whole essence unto him in a way unspeakable Ps. 2. v. 7. but even also as man through vertue of the personal union of the two natures in Christ and in a special way which doth far excell all other wayes whereby he is a father to other men and angels Luke 1. 32 thus God and the Father of our Lord Jesus Christ are one for the particle and is exegetick of the same thing and not copulative of things different 4. In all our performances we should eye God with a respect had to Jesus Christ seeing the Father is well pleased only in him both with our persons and duties Matth. 3. 17. for in giving thanks he eyeth God with a relation to Christ We give thanks to God and the Father of our Lord Jesus Christ. 5. Then is the fittest time to give thanks to God for favours bestowed when our hearts are somewhat elevated to God and our affections somewhat warmed in the duty of prayer and the duties of prayer and praise do mutually contribute for the help one of another thus the Apostle gave thanks alwayes praying for them that is alwayes when he prayed for them for so are the words to be ordered and not praying alwayes as if he had been constantly praying for them Vers. 4. Since we heard of your faith in Christ Jesus and of the love which ye have to all the saints He declareth the reasons of his thanksgiving to wit those spirituall graces which were eminent in them of which he instanceth two and doth illustrate them from their principall object faith in Christ and love to all the saints Doct. 1. Where there is saving grace in any there is sufficient ground of rejoycing in God for them whatever be their case otherwayes and where this is not there is little besides but matter of grief all other things without this being but a curse and snare unto them Tit. 1. 15. So Paul giveth thanks having heard of their faith and love 2. Of those spirituall favours the injoyment whereof is a ground of thanksgiving faith is among the first for thereby we are united unto and have communion with Christ Eph. 3. 17. hereby we are justified Rom. 5. 1. and our hearts purified Acts 15. 9. and all our performances accepted Heb. 11. 4. So he thanketh God for their faith in the first place 3. Though there be no Scripture-truth unto which being once made known the grace of faith giveth not a firm assent Acts 24. 14. yet Jesus Christ and those truths which speak of him are the principall object of saving and justifying faith and therefore it is called faith in Jesus Christ. 4. There is a necessary connexion betwixt the graces of faith and love the former without the latter being dead Jam. 2. 17. and the latter without the former being not reall but in appearance onely or at the best but a morall vertue and no saving-grace Matth. 5. 20. so they are here conjoyned of your faith in Jesus Christ and your love 5. Though Christians are bound to love all men even their enemies Matth. 5. 44. yet seeing God is to be loved chiefly and all others but in subordination to him Matth. 22. 38 39. it followeth that those are to have most of our love who resemble God most therefore the love of those Colossians was chiefly towards the saints 6. We are to lay out our love upon Saints as they are Saints for the reality or appearance of good in them and not for other by-respects only or mainly as of kindred friendship or favours bestowed by them Matth. 5. 46. neither are we to with-draw our affection from any such because of their infirmities their differing from us in opinion or personall injuries received from them 2 Cor. 12. 15. for so their love was to all the saints none being excepted Vers. 5. For the hope which is laid up for you in heaven whereof ye heard before in the word of the truth of the Gospel He sheweth the cause moving them to persevere in those graces to wit the hoped-for reward of glory preserved for them in Heaven and made known unto them yea and the hope whereof was wrought in them Rom. 10. 17. by the word of truth that is the Gospel Doct. 1. The believers portion is not given him in hand he hath it onely in hope for it is called their hope a thing only hoped for 2. The believers portion is laid up for him and safely kept for his use and that in a most sure place to wit in Heaven where neither moth nor rust doth corrupt nor thieves do break through and steal which is said up to wit safely as a parent would hide a treasure for the use of his childe so doth the word signifie which is laid up for you in Heaven 3. As there is little to be expected and hoped for on earth by a man who will live godlily except temptations and crosses 2 Tim. 3. 12. so he eying of this rich reward of glory laid up in Heaven is a strong incouragement to persevere in faith love and other graces and it is lawful for Christians to have an eye to this reward as a motive to duty providing 1. it be not looked at as a thing to be merited by their obedience Rom. 6. 23. Nor 2. As the onely or chief motive 2 Cor. 5. 14. thus they were incouraged not from any thing earthly but from the hope which was laid up for them in Heaven Doct. 4. That ever Heaven and glory should be injoyed by any of lost mankinde was a thing that Nature's light could never have dreamed of except God himself had made it known by his Word thus he mentioneth the hearing of this rich reward by the Word preached as the mean whereby it was made known unto them whereof ye heard in the Word 5. It is the word preached which the Lord doth ordinarily blesse as his instrument for begetting saving faith and the hope of glory in us the word not onely propounding and making known to the understanding the object of those graces which was before hid but the Lord also at or after the hearing of this Word infusing them into the heart Acts 16. 14. Thus he mentioneth the hearing of it as the mean also whereby the saving hope of this reward was wrought in them whereof ye heard before in the word 6. Though the whole Word of God be true Ps. 19. 9. as being the word of him who cannot lie Tit. 1. 2. yet the Word of the Gospel is eminently the Word of Truth as having Christ for its main subject
who is the way the truth and life Joh. 14. 6. and being confirmed by the Testatours blood Joh. 18. 37. for saith he in the word of truth that is of the Gospel 7. It is this Word of the Gospel the preaching whereof doth make known unto us and worketh in us that blessed hope the Word of the Law as distinct from the Gospel doth onely damne 2 Cor. 3. 6 7. but the Word of Grace revealed in the Gospel bringeth salvation Tit. 2. 11. So the Apostle speaking of that glorious reward he addeth whereof ye have heard in the word of truth that is of the Gospel Vers. 6. Which is come unto you as it is in all the world and bringeth forth fruit as it doth also in you since the day ye heard of it and knew the grace of God in truth Having mentioned the Gospel he commendeth it and the Colossians joyntly with it 1. The Gospel preached to them by Epaphras was the same which was preached by the Apostles through the world 2. It had brought forth fruits of an holy life in those who heard it especially among them 3. Those fruits were timeous and constant Every one of which particulars may be looked upon as an additionall cause of his thanksgiving to God for them Doct. 1. God bringeth the Gospel unto a people before they send for it he is found of them who sought him not Isa. 65. 1. which is come unto you saith he 2. This is matter of praise to God when the light of the Gospel breaketh up where before it was not and is accompanied with early and constant fruits of humility faith love and other graces among those to whom it is preached for those are reasons why he thanked God for them which is come unto you and bringeth forth fruit c. 3. Christ can most swiftly drive the chariot of his Gospel when he pleaseth as appears from this that within a few years after his death it was in all the world that is in all the Airts and principall parts of it and in opposition to that astricted dispensation under the Old Testament 4. This may serve abundantly to commend a doctrine preached so that hearers may safely venture on it as the truth of God that First It is the same which the Apostles did preach through the world which may be known by their writings 1 Joh. 1. 3. although it differ much from that which is taught in the Romish Church or any other particular Church on earth Secondly That it bringeth forth fruits of an holy life as the Gospel hath alwayes some of those fruits among some of them who heard it and no other doctrine whether humane Philosophie morall precepts or the Law it self as distinct from the Gospel can throughly and inwardly sanctifie those who have the knowledge of it Heb. 10. 1. Thirdly That the fruits brought forth by it are early and constant not as the morning dew which passeth away for the Apostle from these three commendeth that doctrine which Epaphras had taught them as it is in all the world and bringeth forth fruit since the day c. Doct. 5. That the doctrine preached may be fruitfull among a people it is required First That not onely they hear it but also believe it for by knowing is meant believing see upon Phis. 3. 8. since the day ye heard and knew Secondly That use be made of and hold laid chiefly upon the free grace of God through Christ this is pointed at while he giveth unto the Gospel the name of grace in relation to bringing forth of fruits and knew the grace of God Thirdly That as the Gospel would be sincerely taught by Preachers without any mixture of errour so it would be heard believed and the grace which is offred by it imployed by people sincerely not hypocritically by pretending only to do when really they do not for the word in truth may relate both to Epaphras his sincerity in preaching and to their reality in practising what was professed by them and knew the grace of God in truth saith he Vers. 7. As ye also learned of Epaphras our dear fellow-servant who is for you a faithful Minister of Christ 8. Who also declared unto us your love in the Spirit Having commended the doctrine he commendeth the Preacher Epaphras in opposition to the false Teachers who it is like did labour to weaken his authority because he was not an Apostle He is commended First From his relation to Paul as being dear unto him and a fellow-servant with him Secondly From his office as being a Minister enlarged from his fidelity in it and relation to them ver 7. Thirdly From his respect unto them evidenced by the good report which he had brought to Paul of them Doct. 1. Whoever loveth the successe of the Gospel would by all means labour to beget and entertain a good understanding betwixt a faithfull Minister and his flock for to this end doth Paul commend Epaphras as his dear fellow-servant c. 2. Ministers especially should be so far from bearing down the deserved estimation of others envying of their zeal in the Lords work lest it may detract somewhat from them Phil. 1. 15. that the more zealous a man be for God the more diligent and faithful in the work of gaining souls he ought and will if they themselves be honest have a greater share of their affections so because Epaphras was faithful he is dear unto Paul our dear fellow-servant who is a faithful Minister 3. Whatever odds there be among Ministers in their gifts and parts they ought all to draw together in one yoke for advancing of the Lords work seeing there is work for all Matth. 9. 37. and the meanest may be helpfull 1 Cor. 12. 21. So Paul looketh on Epaphras as his fellow-servant though he was much above him for estimation and parts 4. As the dignity of the Ministerial-Calling is such that it challengeth reverence and respect from all unto those who are intrusted with it 1 Tim. 5. 17. So a Minister who would be respected either by God or man ought to be faithful eying his Masters glory in the first place and not his own 1 Pet. 4. 11. and promoving to his uttermost the spiritual good of those who are committed unto his charge by omitting nothing which may conduce for that end doing nothing which may hinder it preferring their profiting to his own profit pleasure and ease 1 Cor. 10. 33. yea and upon all hazard preferring their profit to their sinful humours Gal. 1. 10. and where this is it commendeth a Minister much so Epaphras is commended in that he was a faithful Minister 5. As people would respect all the Servants of Jesus Christ Phil. 2. 29. so chiefly those who are their own Ministers and actually trusted with the charge of their souls for he will have them respecting Epaphras because he was their own Minister who is for you a faithful Minister 6. To speak unto the deserved commendation
Doct. 1. Distance of place should not cool those affections of love and good-will which ought to be among Christians for those salutations were outward expressions of their inward love and they do salute though at a distance 2. As little mercy is to be expected from persecuters So the crosse of Christ and suffering for Truth is a thing not to be ashamed of for Paul as it were glorieth in the style of Prisoner though he was used as a captive slave Aristarchus my fellow-prisoner the word signifieth a captive of war 3. As reall friendship doth not expire with prosperity So the sharpest sufferings of God's people have some sweet ingredient in them for Paul hath a fellow with him while he is prisoner even Aristarchus who was his companion in travels Acts 19. 2. and 20. v. 4. and now doth not quit him in his sufferings Aristarchus my fellow-prisoner 4. Such love and respect should be had to those who are faithfull Instruments in the Church of God that even those who have relation to them ought to be the more respected chiefly if they walk in their steps So Mark is commended from this that he was sisters son to Barnabas who was separated for the work of God Acts 13. 3. 5. Notwithstanding a man hath fallen to the grief and scandall of others yet after evidences given of his amendment he ought to be received and conversed with as formerly So Mark otherwayes called John did desert Paul and Barnabas Acts 13. 13. whereupon arose that hot contention betwixt those two Apostles Acts 15. 37. But now having given proof of his remorse for what he did he is recommended by Paul to those Colossians Touching whom ye have received commandments if he come unto you receive him 6. As folk should not follow the multitude of the kinde from whom they are descended in an evill course So this tendeth much to a man's commendation when he breaks off his evill kinde and is not carryed away with them for those three were of the Jews a people for the most part enemies to the Gospel Rom. 11. 28. who are of the circumcision which is mentioned for their commendation that though they were Jews yet they had become Christians and companions of Paul under his affliction 7. There is no way which leadeth to the Kingdom of Glory but that which is held forth in the Gospel Acts 4. 12. And Christ doth rule in the world by the Gospel subduing thereby the hearts of men to live by his Laws Psal. 110. 3. written in the Gospel Rom. 2. 16. and exercising Government and Discipline in his visible Courts according to the Rules prescribed by the Gospel Matth. 18. 17 18. Therefore the Gospel in this place is called the Kingdom of God See Matth. 4. 23. Mark 4. 11. Fellow-workers unto the Kingdom of God 8. This maketh much unto a man's commendation when he hath any hand in the promoving of this Kingdom and especially when his discouragements are many and incouragements few from the example of others who should joyn with him in that work and do it not for they are commended from this that they onely of the circumcision were Paul's fellow-workers unto the kingdom of God 9. It appeareth hence how small ground there is for the Pope's pretended supremacie and head-ship over the Church the main Pillar whereof is that because Peter was Bishop at Rome therefore the Pope must be his successor now beside that they can never prove Peter to have been Head of the Church it is certain that he was not at Rome when Paul wrote this Epistle there being onely there then those three of the circumcision who were his fellow-labourers unto the Kingdom of God Neither is there any word in Scripture to prove that ever Peter was at Rome but much to the contrary 10. The most eminent servants of God in time of persecution have need of comfort incouragement and up-stirring so ready are the best to saint in the hour of temptation Dan. 11. 35. but God in mercy doth not suffer them to be destitute of some who are comfortable and incouraging unto them when their necessity calleth for it for saith he Which have been a comfort to me The word signifieth they had been for comfort counsell or incouragement unto him which supponeth that even Paul had need of those somtimes 11. As most eminent Christians are ready to acknowledge with thankfulnesse how steadable any are made unto them in their suffering case So it is matter of no small commendation to be in any measure helpfull by counsell advice incouragement or comfort unto those who are suffering for Christ and any part of his Truth for herein are those three commended that they had been a comfort unto Paul as is acknowledged by himself Vers. 12. Epaphras who is one of you a servant of Christ saluteth you alwayes labouring fervently for you in prayers that ye may stand perfect and compleat in all the will of God Here are salutations directed from Epaphras who is described from his Countrey his Office of the Ministerie and his affection to those Colossians testified by his servent and constant praying to God for them that they might be gifted with perseverance in universall sincere and hearty obedience to the will of God Doct. 1. A Minister ought not to omit any duty of civility tending to keep a good understanding betwixt him and his flock for Epaphras who was their Minister chap. 1. v. 7. saluteth them 2. The power of a call from God and his People ought to make a man venture upon apparent inconveniences which other wayes he were obliged to eschew for Epaphras their own Countreyman had imbraced a call to the Ministery among those Colossians though Christ showeth a Minister is in hazard to meet with dis-respect in his own Countrey Joh. 4. 44. who is one of you 3. As it is the duty of a Minister not onely to preach unto pray with but also to pray for his flock and that alwayes when opportunity offereth So an honest Minister who maketh conscience of this duty in earnest will finde it to be no easie task considering how indisposed he is sometimes to pray for himself Matth. 26. 40. and how many in the flock pray not for themselves Matth. 13 47. c. and so are an heavy burden unto any who would pray for them and how many they are also concerning whom God will not be be intreated Matth. 22. 14. Thus Epaphras was a wayes labouring fervently for them in prayer The word signifieth to be striving in a battell and in an agony for them 4. A Minister ought not to rest satisfied that he himself preacheth Truth plainly or that the people committed to his charge attain thereby to the knowledge of Truth but practice and obedience to the will of God so known must be added together with perseverance and constancie in their begun obedience lest by their falling away they lose themselves and disgrace the Truth for he prayeth
A BRIEF EXPOSITION OF The EPISTLES of PAUL TO THE PHILIPPIANS AND COLOSSIANS By JAMES FERGUSSON Minister at Kilwinning 1 Tim. 3. 16. And without controversie great is the mysterie of godlinesse God was manifest in the flesh justified in the Spirit seen of Angels preached unto the Gentiles believed on in the world received up into glory John 17. 3. And this is life eternal that they might know Thee the only true God and Jesus Christ whom Thou hast sent EDINBURGH Printed by Christopher Higgins in Harts-Close over against the Trone-Church 1656. TO THE READER CHRISTIAN READER WE do offer unto thy view in the following Exposition an Essay of a Reverend Brother the Author of this Piece toward the opening up of two parcels of the holy Scriptures in such a way as both the sense and use thereof may be given so briefly as may be And albeit he did after such entreaty scarcely permit these first fruits to appear in publick Yet we are not afraid being well aequainted with him to recommend it to thy favour able acceptance And are confident that thou wilt finde in it that measure of solidity and sweetnesse joyned with perspicuity and briefnesse as may help thee to converse more profitably with God speaking in his Word to his Church and excite thee to blesse God for him and the pains he hath taken for thy good We hope also that by thy acceptance hereof he shall be encouraged to give further proof of the Gift and Grace of God in him by opening more of that precious Treasure Yea and that others also may be thereby invited to put their hand to so necessary and usefull a work upon the whole or at least the most difficult and most profound Scriptures That so the Lords People whose callings and necessary affairs do force them to make most use of this brief way of writing in their ordinary reading and meditation on the Scriptures may have an easie help ready at hand to furnish them with matter of meditation and direction for their uptaking and applying of the Scriptures according as their duty and present case may require And this We say without prejudice to those whose ability to buy and leasure to read shall suffer them to make use of other larger Commentaries of holy and learned men But howsoever This way of brief Exposition of Scripture among other means We humbly conceive may prove a profitable help to propagate the knowledge of the Gospel and to vindicate the truth of the Religion professed in this Island when men even of an ordinary capacity shall see that We professe in Our CONFESSION OF FAITH nothing but what immediately riseth from the text of Scripture and what is very often confirmed and inculcate therein As the Lords stirring up of his Servants to lay out their talents in this and the like way for the good of his People is unto us a token for good in these times of so great distemper So the improving and making use of these means would yet further â—onfirm all the lovers of Sion that notwithstanding all that We have met with yet there is hope Our provoked Lord will dwell among us and continue the course of his mercy toward this Island We say provoked Lord because as it is obvious to the observation of all the Godly on the one hand with what tendernesse and loving kindnesse the Lord doth follow his process and pleading of his controversie with his Church in these Islands for our slighting of Christ and of the offer of so rich grace in Him and how He seasoneth our sad afflictions by continuing of the Gospel preached and by stirring up His faithful Servants specially in ENGLAND by their godly and learned Writings to sâ—rengthen all who are on the way toward Him and to reclaim others from their wandrings So it 's too too manifest on the other hand how openly He is provoked by the great abuse of these mercies and that the more we are corrected we revolt daily more and more for by how much more light doth break forth men love darknesse and follow it so much the more Whence it is that Atheism Irreligion and Profanity do every where abound and that the Lord justly recompencing men's wantonness of wit love of their lusts more than of God and their not receiving the love of the truth hath let loose so many errors and delusions and giveâ—up so many to be misled thereby All which as 〈…〉 ey ought not to be lightly look'd upon but as grievous sins and sad punishments of sin So they ought to stir up all those who would approve themselves to be his hidden ones to mourn in secret and to stand in the gap lest these evils come to a greater height and ripen us for yet sadder plagues if we do not entertain more heartily and improve the light while we have it more diligently And for our encouragement we may be confident that the Lord who knows how to be good to such as seek Him in the worst of times whatever may befall the Lords People for a season shall make Truth still at last to triumph And that the Labours of His Servants shall not be lost nor their expectation perish for ever We shall detain thee Christian Reader no longer in the entry but requesting Him from whom every good and perfect gift cometh that He would fit and incline many moe to put hand to this Work and would bless this little Piece and the like means to thy eternal welfare We remain in Him From Edinburgh June 15. 1656. Thine to serve thee in the Gospel DAVID DICKSON GEORGE HUTCHESON A BRIEF EXPOSITION Of the Epistle of PAUL to the PHILIPPIANS The ARGUMENT PAUL having planted a Church at Philippi a City in Maccdonia Act. 16. 12. And now understanding by their Minister Epaphrodittis that they remained constant in the Doctrine of the Gospel although under some hazard of seduction by false Teachers he writeth this Epistle unto them the scope whereof is To excite them unto constancy and further progress in faith and piety having removed the scandal which might arise from his present sufferings Chap. 1. And particularly to the study of humility and unity Chap. 2. And to beware of false teachers Chap. 3. After which he exhorteth them to the practice of some Christian vertues commending them for their benevolence And so concludeth the Epistle with some salutations and his Apostolical benediction Chap. 4. CHAP. I. THis Chapter hath three parts In the first whereof after the Inscription ver 1 2. he exciteth and encourageth them to constancy and progresse in faith and piety partly by shewing the good esteem which he had of them manifested by his praying to God and blessing him for them ver 3 4. and that because of their constant good carriage â—nce their first embracing of the Gospel ver 5. and â—â—cause of his perswasion of their perseverance grounded on Gods saving work of grace begun in them vâ—â— 6. the evident signs
knitteth the hearts of Christians in the straitest tie of mutual love is not so much carnal respects and natural relations 2 Cor. 5. 16. as the real evidences of Gods grace in the person loved for Paul had them in his heart because they were partakers of his grace 3. Albeit no precept or practice in the whole Scripture doth evince That visible Churches are to be constitute of those only who ought to be accounted truly gracious by discerning Christians Matth. 13. 28 29 30. Yet this impedeth not but the Gospel hath been so far blessed in some places as that the whole members of some particular Churches by their godly and sober conversation have given positive evidences of true grace in them even to very discerning Christians and that the Gospel may have the same effects in some particular Churches is yet possible So Paul thinks it meet to judge of them all at Philippi as truly gracious to wit all who were of age It is meet for me to think this of you all 4. The judgment which one Christian passeth upon the inward gracious estate of another is not alwaies according to the verity and truth of the thing but it is grounded upon and flowing from charity which hopeth the best in things which are uncertain 1 Cor. 13. 7. and so may be deceived Thus Paul doth not affirm possitively that they were all gracious only it was meet for him to judge so of them and that because of his charity and affection towards them which did and justly might preponderat with his judgment in the present case because I have you in my heart saith he 5. There must be some positive though not infallible evidences of the inward work of grace in a person before we can warrantably pass a judgment even from charity upon him as truly gracious for Paul groundeth his charity upon such evidences in somuch as both in my bonds c. 6. It is the part of each professor to avow support speak for joyn with and by all lawful means defend those who are suffering for the truth of the Gospel or employed any other way for the defence or confirmation thereof for they were partakers with him both in the defence and confirmation of the Gospel 7. When a person living otherwise without offence is zealous for the Truth of God owning those who do suffer for it contributing his uttermost to uphold it even when the powers of the world would bring it down and doth not draw back for fear of any hazard it is ground sufficient for Charity to judge of that person as truly gracious for Paul thinketh it meet to judge so of those Philippians because they owned him both in his bonds and confirmation of the Gospel Vers. 8. For God is my record how greatly I long after you all in the bowels of Jesus Christ. He confirmeth what he spoke ver 7. of his sincere love towards them by taking God to witnesse how much he was affected towards them with a truly Christian love Doct. 1. The most secret inclinations and motions of our inward affections are plain and naked before God otherwaies Paul would not have appealed unto him as witnesse of the sincerity of his love and affection saying God is my record 2. The taking of an Oath or appealing to God the searcher of hearts as a witnesse to the truth of what we affirm is not unlawful but in some cases a duty for God is my record saith Paul 3. Though the taking of an oath be lawful in some cases yet not for every trivial businesse but for grave and weighty causes for here Paul doth it for a weighty cause even to procure and facilitate this peoples attention to the Gospel and to secure the successe of his pains among them as appeareth from the scope in order to which he perswadeth them of his hearty affection for saith he God is my record how greatly I long c. 4. The mutual love of Christians should not be camal for selfish and worldly reasons and ends only but spiritual A love like unto Christs for fervency and sincerity a love whereof Christ is the author and having Christs honour and the spiritual good of those who are loved for its main ground motive and end for that is to love in the bowels of Christ. 5. Christian love among Christians doth evidence it self much in Christian fellowship as occasion offereth for in place of saying how he loved them he saith how be longed for them as desiring to evidence his love that way if he had opportunity Vers. 9. And this I pray that your love may abound yet more and more in knowledge and in all judgment He exciteth them yet more unto further progresse by seeking those things from God to them wherein he would have them to advance and grow as namely Love to God and their neighbour together with knowledge and the spiritual sense or tastings of Gods goodnesse and love for the word rendred judgment doth also signifie spiritual sense and experimental knowledge Doct. 1. There can be no such measure of grace attained but further progresse ought to be endeavoured for he prayeth that those Philippians whose graces he hath presently commended may abound more and more 2. Love unto God and our neighbour especially unto those who are Gods is so necessary 1 Cor. 13. 1. so comprehensive Matth. 22. 37 39. and meeteth with so many things to extinguish it Matth. 24. 12. that we are not easily to be satisfied with a small measure of that grace for he prayeth that their love may abound 3. Such love and zeal are commendable and to be sought after as have a proportional measure of knowledge going along with them for he prayeth here that their love may abound in or with knowledge 4 There is a spiritual sense and experimental knowledge whereby we find what Scripture speaketh of Gods goodnesse verified in our selves for so much is understood here by all judgment or sense 5. This sense and experimental knowledge would be sought after as the most effectual mean to beget entertain and encrease the love of God in those who are his for he prayeth that their love may abound in or with sense Vers. 10. That ye may approve things that are excellent that ye may be sincere and without offence till the day of Christ 11. Being filled with the fruits of righteousness which are by Jesus Christ unto the glory and praise of God Here four ends are subjoyned for attaining whereof he would have them abounding in the three fore-mentioned graces 1. That they might be endued with a spirit of discerning betwixt Truth and Error right and wrong for so the former part of ver 10. is to be read that ye may try things that differ of which trial the approving of things that are excellent as the word is rendered in our Bibles is the commendable effect 2. That they might be sincere without any mixture of sinful byasse in their choice of things after
trial 3. That they might be kept from being occasions of stumbling unto others ver 10. And 4. That they might abound in good works undertaken and gone about in the strength of Christ and tending to Gods glory as their main scope vers 11. Doct. 1. That a Christian may be throughly fitted to judge of things controverted there is more required than notional light in the brain to wit Practice according to what he already knoweth and some experimental knowledge and taste of divine Truths in his own heart for the Apostle with knowledge requireth abounding in love and sense that so they might try those things which differ See Heb. 5. 14. 2. Such knowledge as enableth a man to discern betwixt Truth and Error right and wrong is then worthy to be sought after when sincerity in choosing what is right and rejecting of what is wrong is joyned with it for he conjoyneth those two Ye may discern things that differ and be sincere 3. It should be one of our main desires whatever be our wrestlings with corruption within our selves that yet it may not break forth to the offence of others So Paul prayeth that they may be without offence 4. No shorter term ought to be assigned unto our growth and daily progress in holiness than the day of our death for then and not till then shall grace be compleated Heb 12. 23. Thus he prayeth they may abound more and more unto the day of Christ that is Either the day of every mans death so called because of the particular sentence or judgment which is passed by Christ upon every man immediatly after death Luke 12. 20. and 23. 43. or the day of Christs second coming 1 Thess. 5. 2. And this he will have the term-day of their endeavour to continue sincere and without offence because the final and open acquittance of the Elect from sin and misery shall be reserved until then Matth. 25. 33 34. 5. It is not sufficient for Christians to walk without offence by abstaining from what is grosly evil but they must also set about the doing of what is good being filled with the fruits of righteousness 6. It is not the doing of one good work or of some few which will sufficiently evidence a man to be righteous except he aim at the constant practice of everything which is good for that is to be filled with the fruits of righteousness or with good works whereby the sincerity of our righteousnesse is tried as the tree by the fruits Luke 6. 44 45. 7. That a work be truly good or a fruit of righteousnesse it is necessary that the work be done by one who is in Christ by faith and by vertue of strength drawn from Christ for these fruits required are by Jesus Christ that is by strength drawn from him which presupposeth the person to be ingrafted in him Job 15. 4. 8. It is necessary also for a good work That the doer of it have Gods glory for his main scope and not vain glory credit or any by-respect otherwise he is an empty vine bringing forth fruit unto himself Hos. 10. 1. So they are to be unto the glory and praise of God Vers. 12. But I would ye should understand Brethren that the things which hapned unto me have fallen out rather unto the furtherance of the Gospel In the second part of this Chapter lest they should have stumbled at his present suffering and feared lest thereby the Gospel should have been totally extinct he sheweth first That the Gospel had received much advantage already by all those sad things which had befallen him Doct. 1. It is the duty of Christ's Ministers as to forecast what may prove a stumbling-block in the way of the Lords People to retard them in their christian course So by all means to endeavour the removal of it Thus Paul wisely foreseeth and carefully laboureth to remove that offence and discouragement which Christians were apt to take from his sufferings But I would ye should understand c. 2. So wise and powerful is God in working that what is intended by adversaries to obscure his glory and to mar his work He maketh it tend to the further clearing of the one and promoving of the other which holdeth chiefly in the sufferings of his servants for Truth whereby the Lord hath promoved the Gospel frequently as much as by their preaching So Paul's sufferings had fallen out to the furtherance of the Gospel 3. That Truth is a gainer by our saddest sufferings is sufficient reason for contentment under them for Paul resteth satisfied and would have others satisfied also with this That all his sufferings had fallen out to the furtherance of the Gospel 4. The observing of the advantage that cometh to the Gospel by the suffering of the Saints for Christ's Truth serveth greatly to remove the scandal of the crosse for this end would the Apostle have them to understand that what had befallen him was for the furtherance of the Gospel Vers. 13. So that my bonds in Christ are manifest in all the Palace and in all other places He giveth two evidences that advantage had come to the Gospel by his sufferings First his bonds or the Gospel which was the cause of his bonds was made famous in Nero's Court and els-where whileas every one almost enquiring after the cause of his sufferings did learn somewhat of Christ and the Gospel by that mean Doct. 1. That the Gospel getteth entry in the Houses of Kings and great men is a great advantage and furtherance to it for this he reckoneth as one advantage even that the Gospel by his bonds was manifest in all the Palace 2. An occasional report and general fame of Christ and the Gospel may through the blessing of God accompanying it take some by the Heart to whom that report doth come for by the very occasional mentioning of the Gospel as the cause of Paul's sufferings some were made to enquire and learn so much of it as made them fall in love with it else he would not have thought the manifesting of his â—onds had tended to the furtherance of the Gospel Vers. 14. And many of the Brethren in the Lord waxing confident by my bonds are much more bold to speak the Word without fear A second evidence is That contrary to the expectation of enemies who concluded that Paul one of the chief Apostles being put in bonds at Rome no Minister should have the courage ever to preach again many Ministers of Jesus Christ having heard of his constancy under sufferings were encouraged to shake off fear and preach Christ more boldly than ever Doct. 1. The Gospel and glad tydings of Salvation through Jesus Christ is the most excellent word that ever sounded in a lost sinners ear Therefore it is called The Word by way of excellency as if there were no other word besides worthy of the name 2. This tendeth much to the furtherance of the Gospel when Preachers of it are men of
by sending their own Minister Epaphroditus unto them presently v. 25. and that upon severall weighty reasons v. 26 27 28. from which he exhorteth them to receive him with all due respect v. 29. and because he had with great pains attended him at their direction v. 30. Vers. 1. If there be therefore any consolation in Christ if any comfort of love if any fellowship of the Spirit if any bowels and mercies 2. Fulfil ye my joy that ye be like-minded having the same love being of one accord of one mind THe Apostle being to presse unity and love useth a most vehement exhortation and a kind of rhetorical adjuration That if they had ever found by the means of his Ministery or did expect to find any of those consolations which are to be had in Christ If they had ever enjoyed or expected to enjoy any comfort of mutual love and concord among themselves If they had ever found any fellowship with God by co 〈…〉 on of influence from his Spirit or if they would no◠〈◊〉 that fellowship for the time to come If they â—ad any pity or compassion upon him a prisoner for Christ He obtesteth them by all those and as they would give proof of all those so they would compleat the begun joy which he had in them by their unity and concord among themselves which he setteth forth in four diverse expressions to be distinguished thus The first that ye be like-minded signifieth in general their unity in judgment love affection and action which is sub-divided in the three particulars following The second having the same love expresseth unity of will and mutual affections The third unity of design and endeavours The fourth unity in judgment and opinion Doct. 1. The most famous and prais-worthy Churches have their own failings and infirmities So this Church though highly commended Chap. 1. yet hath had their own differences and alienation of minds renting of affections and carnal emulations flowing from their differences as appeareth from this vehement exhortation to concord and unity 2. As unity and concord is necessary in it self and at all times Hence the Apostle doth so earnestly presse them unto it So it is most necessary and comfortable especially in suffering-times Therefore the Apostle having spoken in the close of the former Chapter of those sufferings which they were to undergo for Christ and Truth inferreth as a conclusion from thence this exhortation unto unity If there be therefore c. 3. As they who have received any spiritual good from Jesus Christ by the Ministerie of the Word ought to have those in high respect whom the Lord hath made instrumental for their good and to evidence that respect unto them chiefly when they are in a suffering case So the servants of Jesus Christ ought to improve any personal respect or weight which they have with people for working of them up towards that wherein their spiritual good doth consist for Paul obtesteth them by all that good for the working whereof in them his ministery had been instrumental as also by that compassionate and tender respect which they did owe unto him being now in bonds that they would tender his joy and comfort and chiefly that they would evidence their respect unto him by seeking after unity and concord which was more for their own good then his and is here mainly pressed-after by him the fulfilling of his joy being sought-after onely as a mean to that end and as an argument to perswade the thing pressed If there be any consolation in Christ c. if any bowels and mercies fulfill ye my joy that ye be like-minded saith he 4. So necessary is unity and concord among the people of God that the enjoyment of Christ's presence and of spiritual consolation flowing from it the reaping of any spirituall advantage by the communion and love of the Saints the entertaining of fellowship with God through the operation of his Spirit in us do in a great part depend upon it our own differences carnal emulations renting of affections crosse and contrary actings do in a great measure obstruct all those by making Christ withdraw his presence 2 Cor. 13. 11. and one of us coldrife and uselesse unto another Gal. 5. 15. and by grieving the Spirit of God Eph. 4. 30. compared with 31. Hence the Apostle obtesteth them by all those that 〈◊〉 would fulfill his joy by being one among themselves and so insinuateth a necessary connexion betwixt their unity and enjoying of these things while he saith If there be therefore c. ver 1. Fulfil ye my joy in being like-minded ver 2. 5. The utmost endeavours of men and devils to sad the hearts of Christs faithfull servants cannot altogether mar their joy Fulfil ye my joy saith he which importeth he had some joy already 6. The success of the Gospel among the Churches of Christ will be matter of joy unto a publick spirited Christian even in the midst of all his particular crosses and sufferings for the fruits oâ— the Gospel among these Philippians spoken of chap. 1. gave occasion to this begun joy unto Paul amidst his personal sufferings which he doth here obtest them to fulfill Fulfill ye my joy 7. However a Church do otherwise flowrish in gifts graces and all kind of sympathy with Christian sufferers as this Church did chap. 1. v. 6 7. yet so long as they live in strife and contention among themselves they give not so much matter of joy unto a true lover of Jesus Christ by the former but they give as much matter of grief by the latter Hence he bids them fulfil his joy by being like-minded There would be alwaies a mixture of sadnesse and defect in his joy notwithstanding the many good things which they already had if this were not 8. That unity and concord among societies and especially among the Churches of Christ may be solid and lasting there would be an union of will and affections without laying them out on contrary and crosse objects an union of designs and endeavours without mutual counterminings which followeth upon the former and there would be an union in opinion and matter of judgment as the fountain of the other two this is it he presseth first generally being like-minded and then particularly in the other three expressions having the same love being of one accord of one mind Vers. 3. Let nothing be done through strife or vain-glory but in lowlinesse of mind let each esteem other better then themselves He disswadeth them from two vices destructive to unity to wit contention and vain-glory and exhorteth them to humility or lowlinesse of minde a grace whereby a man thinketh meanly of himself and highly of others Doct. 1. A contentious spirit which maketh it a man's element to differ from others and to carry on his point by out-wearying of others with jangling and strife is a notable unfriend to unity and so to be eschewed by all who would be esteemed lovers of peace Hence
the work of Christ he was near unto death he had no evill conscience therefore in bringing sicknesse upon himself 3. However God loveth mercy better than sacrifice and willeth no man foolishly and rashly to be prodigall of his own life and health no not under pretence of doing service unto him 1 Tim. 5. 23. Yet there are some cases wherein he calleth men to the performance of some duties and which they should be willing to go about although they should evidently perceive most certain hazard of life and health to ensue thereby such are the duties of owning those who suffer for Christ contributing to the supply of their outward necessities when they cannot be supplied otherwayes the faithfull discharging of any publick imployment wherein we are intrusted those were the duties for performance whereof Epaphroditus regarded not his life wherein he is here commended for the work of Christ he regarded not his life to supply your lack of service 4. As it sometimes falleth out that through distance of place or other insuperable difficulties the children of God cannot manifest that cordiall affection by their own presence and personall attendance which they carry unto those who suffer for truth so they ought to supply that in-lack so far as is possible by others who representing them may go about these duties of humanity and charity in their name Thus there was no want of affection in these Philippians toward Paul onely there was a lack of service they not being able though otherwayes willing to attend him because of distance of place and they direct their Pastour to supply this lack of their service towards himâ— CHAP. III. IN the first part of this Chapter having premitted an exhortation to rejoyce in the Lord Christ v. 1. he exhorteth them to beware of false teachers who gloried in circumcision v. 2. shewing that not they but he and other true believers had right to that title v. 3. In the second part being to oppose his own practice to their dangerous opinions in the matter of Justification he sheweth he had as much to boast of as they v 4. which he instanceth in eight privileges v. 5 6. In none whereof he did now place any confidence v. 7. nor yet upon any thing imaginary without Christ confirming this his resolution practice by shewing the advantages to be hereby gained namely 1. access to Christ v. 8. Secondly his being judged not according to his own righteosnesse but Christ's v. 9. Thirdly experimentall knowledge of the worth and power which is in Christ v. 10. And fourthly his attaining to the glorious resurrection of the just v. 11. And obviateth a mistake shewing he had not yet attained unto perfection in the knowledge of and conformity with Christ but that it was his aim v. 12. which he inlargeth and cleareth by a similitude taken from runners v. 13 and 14. In the third part he exhorteth them to follow his example leaving place for God to give a more full manifestation of any thing which was doubtsome v. 15. providing they did walk peaceably and tenderly v 16. and so having repeated the exhortation v. 17. he inforceth it because 1. there were many whose example was not to be followed to wit the false Apostles whom he setteth forth in their blackest colours v 18 19 Secondly his own example was worth the following v. 20. and he with such as he was to be rewarded gloriously v. 21. Vers. 1. Finally my Brethren rejoyce in the Lord. To write the same things to you to me indeed is not grievous but for you it is safe THat he may guard those Philippians against the Errors of the false Teachers in the doctrine of justification he premits an exhortation to rejoyce in the Lord Christ as the author purchaser and worker out of their salvation and all their other happinesse excusing himself for his often inculcating of the following admonition because it was not wearisome unto him nor yet unprofitable for them Doct. 1. Unity in judgment and affection would be so pressed upon us by others and endeavoured by our selves as not to prejudge the purity of doctrine for having pressed unity chap. 2. he presseth purity of doctrine as much in this 2. According as people are tainted with or tempted unto Error so should Ministers be more or lesse in the publick refutation of it Thus the Apostle writing to the Galatians entereth a just dispute with the false Apostles urging reasons and answering objections because many in that Church were already seduced by them Gal. 3. 1. But here because the Philippians were only tempted unto and not much overtaken with Error he doth not so much dispute as admonish and exhort 3. To rejoyce in Christ that is to keep our hearts affected towards him and the doctrine which speaketh of him to be constantly and with delight making our recourse unto him and imploying him as the author procurer and worker out of all our happinesse here and hereafter is a choice guard against any Error which is contrary unto those Truths relating to him for the Apostle being to guard against Errors in the doctrine of justification premitteth this as a foundation to the whole work rejoyce in the Lord. 4. It is not sufficient to know what Jesus Christ is what he hath done for us or what use may and should be made of him except that the knowledge which we have of him do produce suitable affections in the heart towards him for having made Christ known chap. 2 v. 6 c. he inferreth from thence with a finally that their hearts should rejoyce in him the word saith as much as there remaining one thing yet necessary 5. The often repeating and frequent inculcating of such points of Truth as are most for edification of the hearers ought neither to be burdensome to a Minister nor yet wearied of by the people so to inculcate often the following admonition was not grievous unto Paul neither were they to weary of it because unto them it was safe 6. Temptations unto Error for the most part are covered over with such pious pretences Col. 2. 23. and lovely baits Gal. 6. 12. that there is need of many guards and frequent warnings to keep them off so the Apostle thinketh it necessary to reiterat again and again both by preaching while he was present and now by Letter while he is absent this following exhortation To beware of false-Teachers But for you it is safe Vers. 2. Beware of dogs beware of evil workers beware of the concision He exhorteth them particularly to beware of false-teachers who did labour to conjoyn in the matter of justification the righteousnesse of works with that righteousnesse which is of Christ by faith whom he calleth first Dogs because of their barking against the sincere Doctrine of the Gospel and their railing against the orthodox Preachers thereof and this all to get wherewith to satisfie their unsatiable greed Secondly Evil workers because under pretence of working well to
the end of the race yet it is not merited by their running and persevering for as it dependeth upon their effectuall calling which hath not its rise from man's low endeavours but from above even from God's high grace so it is conveyed unto them through the merits of Jesus Christ thus it is the prize of the high calling of God in Jesus Christ. Vers. 15. Let us therefore as many as be perfect be thus minded and if in any thing ye be otherwise minded God shall reveal even this unto you 16. Neverthelesse whereiâ— we have already attained let us walk by the same rule let us minde the same thing In the third part of the Chapter he exhorteth even those of them who either had made or seemed unto themselves to have made furthest progresse to follow his example and be of the same mind with him in the particulars before-mentioned and because some of them being seduced by the false Apostles were of a contrary mind in some things he giveth them ground of hope that God who had brought them to the knowledge of the Gospel would reclaim them from this their errour and discover unto them the danger of it v. 15. but withall he exhorteth them unto unity and orderly walking according to the Canon and rule of Scripture in those things wherein they were yet harmonious keeping mutuall love and holding off further rents than were already made Doct. 1. Though none can attain unto absolute perfection in holinesse yet as there are several degrees in grace so there is diversitle of growth among Christians some are but weak infirm and babes in Christ 1 Cor. 3. 1 2. others are come to greater ripenesse indued with a larger measure of grace and confirmed by much experience who being compared with the former are here called perfect Let us as many as be perfect 2. The greatest perfection attainable in this life is to renounce all considence in our selves to rely wholly upon Christ and from the sense of our own imperfection in grace to be constantly aspiring to a greater measure for this he prescribeth unto the choicest Christians to be exercised in Let us as many as are perfect be thus minded 3. The approven exercises of holy men mentioned in Scripture are a clear glass wherein we are to see our duty strong incouraging motives to make us go about it examples being of more force than bare and naked precepts So Paul draweth an argument from his own practice Let us therefore c. that is being sensible of small progresse and of a great way yet before us let us presse forward for so was lie minded as he sheweth in the preceding verse and so would he have them minded in this verse 4. There are usually some within the visible Church who being be-misted with errour do not come up to give through assent unto all divine truths Paul supponeth so much if in any thing ye be otherwise minded 5. We are to deal more tenderly with some of those who are be misted with errour than with others as 1. We are to keep charity towards them and expresse our charity of them that God who hath begun to inlighten them in other things would discover unto them those truths whereof they are yet ignorant such is the Apostle's charity here God shall reveal even this unto you even this as he had revealed other things already Secondly they are to be waited on patiently without proceeding to the severe exercise of Discipline untill some competent time at least be given wherein through Gods blessing upon their own endeavours and the labours of others with them they may attain to the knowledge of those truths whereof they are ignorant or otherwayes be made unexcusable This is supponed to have been Paul's mind toward those to whom he speaketh the Lord will reveal even this unto you Doct. 6. Every one who erreth from truth is not to be used with this tendernesse as 1. not seducers but those who are seduced for the Apostle hath spoken v. 3. and doth speak afterward otherwayes of seducers Secondly it is onely those who are seduced not in fundamentall truths which are absolutely necessary but in others which are not so necessary for the Apostle supponeth those whom he would have thus used to have attained unto the knowledge of fundamentall truths according to the Canon of Scripture Neverthelesse in what we have attained c. So that their errour did ly only in some circumstantial truths relating to those greater ones as he seemeth also to import while he saith if in any thing any be otherwise minded besides that it appeareth from the body of the Epistle the false Apostles had prevailed with few or none in this Church to draw them on to their grossest errours Thirdly as their errour is onely in inferiour truths so they must not be so devoted unto their own opinions as from a desire to propagate them to rent the Church and make schismes in it but are to walk in a joynt and orderly practice with others in those things wherein they do agree not creating strife and division whether in affection or practice about those things wherein they differ for this may be taken as a condition of the forbearance to be given and of God's revealing further unto them Noverthelesse or only if we walk by the same rule and mind the same thing So there is no ground here for a boundlesse toleration of all hereticks sect-masters seducers of others nor yet to all those who are seduced except their carriage do evidence them to be studious both of truth and peace Doct. 7. As it is onely God who can reveal truth unto those who are over-taken with errour by his blessing upon ordinary means made use of for that purpose so there are promising grounds of hope that he will do so unto some to wit those unto whom he hath discovered many soul-saving truths already and who are labouring by their orderly walking according unto those truths to edifie both themselves and others Pauls hope is that God will reveal even this unto them not by any immediate revelation or any other way without the Word but by his blessing upon the Word preached and their own endeavours Isa. 8. 20. And that because he had revealed much unto them already imported in the words even this or also this and withall subjoyneth the condition whereunto we have attained let us walk to wit unitly and orderly as souldiers keeping rank without disturbing one another 7. The Church of Christ ought not upon every difference of judgement to be rent in Schismes and Factions setting up a Church against a Church or using crosse endeavours for under-minding and down-bearing of one another but unity and orderly practice according to an uncontroverted rule so far as is possible is to be kept notwithstanding of different judgments for this the Apostle exhorteth unto Let us walk by the same rule 8. Upon divided practice because of different opinions in a
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
of those that are absent without detracting any thing from their just worth is praise-worthy and evidenceth a man's faithfulnesse much towards those of whom he so speaketh as the contrary doth argue a man to be unfaithfull Jer. 9. 4. for this was an evidence of his being faithfull for them he also declared unto us your love faith he 7. Then is love praise-worthy when it is in the spirit or spiritual that is wrought by the Spirit of God Gal. 5. 22. when it is in a spiritual or renewed heart 1 Pet. 1. 22 23. and drawn out by spiritual considerations and motives chiefly such as the work of grace already in the person loved Gal. 6. 10. or some hope at least that this work may yet be where it is not 1 Cor. 13. 7. and not by carnal natural or civil motives only Matth. 5. 46. for which reasons their love is said to be in the Spirit Vers. 9. For this cause we also since the day we heard it do not cease to pray for you and to desire that ye might be filled with the knowledge of his will in all wisdom and spiritual understanding Having shewen how he had thanked God for them he mentioneth now his praying for them and this as a further mean to procure their good-will In this verse is first the cause moving him to pray to wit that he heard by Epaphras of their love Secondly the manner of his prayer it was timeous constant and servent Thirdly the first of those things which he prayed for to wit increase and fulnesse of the knowledge of Gods revealed will which knowledge he divideth in two First wisedome whereby we know celestiall mysteries revealed in Scripture Secondly understanding whereby as it is distinguished from wisedome we know our duty and the right way of reducing all our knowledge to practice Doct. 1. As the graces of God's Spirit in any are matter of thanksgiving to God so they are incitements also unto prayer for those who have them for the graces of the best are but imperfect 1 Cor. 13. 9. subject to decay Rev. 2. 4. and may be abused 2 Cor. 12. 7. Hence Paul takes occasion from their graces for which he had blessed God verse 4. c. to pray to God for them for this cause we pray 2. As our praying to God for others doth evidence much our affection to them so the expressions of our sympathie that way would be timeously begun and constantly continued in Thus Paul to testifie his affection towards this Church sheweth he prayed for them and that timeously Since the day we heard it and constantly we cease not which is not to be understood as if he had done no other thing but that he had a rooted desire after their good which was alwayes expressed by him in prayer when opportunity did offer 3. The knowledge of God's will revealed in Scripture is to be studied above the knowledge of any other thing besides as being more sublime 1 Cor. 2. 6 7. and so more pleasant yea and more profitable verse 27. nor any other for whileas he prayeth that they may be filled with the knowledge of Gods will he speaketh of his revealed will Deut. 29. 29. 4. They who know most of God's will revealed in Scripture come far short of what they should know there is a fulnesse of knowledge which is attained by none 1 Cor. 13. 12. but should be aimed at by all for notwithstanding the Apostle had heard of their knowing the grace of God verse 6. yet he prayeth here that they may be filled with the knowledge of his will 5. Our desires after spirituall good would be inlarged and in a manner insatiable great things would be sought from God for he is a great King Ps. 95. 3. whom it becometh to give largely so he seeketh that they may be filled 6. As wisedome or kowledge of divine mysteries and of the things of faith is requisite so also is understanding or knowledge of our duty and of the right way to go about it with due respect had to time Ps. 1. 3 place Ecc. 5. 1 company Ps. 39. 1 and other circumstances Luke 8. 18. upon the right ordering whereof the goodnesse of an action dependeth much Ps. 50. 23. In all wisedome and understanding 7. The knowledge wisedome and understanding mainly to be sought after is spirituall that is of things spirituall 1 Cor. 2. 2. attained unto by spirituall means as prayer hearing reading and meditation Psal. 119. 18. Prov. 1. 8. and produced in us by the Spirit of God upon the use of those means 1 Cor. 2. 10. for he saith in all spiritual wisedome c. 8. There is no part of this spirituall knowledge and wisedome the attaining whereof is not to be endeavored by us some truths are indeed more necessary to be known than others Heb. 6. 1. yet we are not to slight the knowledge of any revealed truth Acts 20. 27. In all spiritual wisedome and understanding Vers. 10. That ye might walk worthy of the Lord unto all pleasing being fruitful in every good work and increasing in the knowledge of God He prayeth secondly for increase of holinesse to them or for such a conversation as is worthy of the Lord which he brancheth forth in three First their aiming in all things to please him as the scope of all their actions Secondly fruitfulnesse in good works And thirdly growth in the saving knowledge of God Doct. 1. Spirituall knowledge wisedome and understanding is to be sought after not to be puffed up with Coloss. 2. 18. or to rest upon it Luke 12. 47. but that we may order our practice according to it for the end why the Apostle did pray for knowledge to these Colossians is that ye may walk worthy of the Lord. 2. It is not every sort of walking which is required as the fruit of knowledge but a walking worthy of the Lord which doth not import a dignity or worth in our walking to recompence the Lord but onely a beseemingnesse and not repugnancie to that state whereunto we are called by him as the same word is well rendered Phil. 1. 27. which may consist with many failings and sins of infirmity where there is self-judging for them Rom. 7. 14. 3. That we may thus walk worthy of the Lord it is required first that there be an habituall purpose at least in every action and an actuall purpose in actions more solemne and weighty to please him by our obedience to him for so the Apostle explaineth walking worthy to wit unto all well-pleasing Secondly there must be fruitfulnesse following upon his pains towards us and this must be in works which are good as being commanded or warranted by God for the matter Isa. 29. 13. and gone about in the right manner chap. 3. v. 17. and no good work is to be omitted unto which we have a calling from God Luke 12. 14 Being fruitful in every good work Thirdly as fruitfulnesse in good works maketh much
it is not bodily the Gospel doth not meddle with a mans outward estate as it findes him whether Master or Servant so it leaves him 1 Cor. 7. 21 for some of those Colossians were Servants before conversion and they remain so after conversion Servants c. 2. The dominion which Masters have over Servants is onely in things temporall and of the flesh it is not over the conscience in which respect there is onely one Lord and Master Matth. 23. 8. and Law-giver James 4. 1â— for they are called masters according to the flesh to denote the extent of their mastership 3. As the sum of those duties which servants owe to their masters is obedience which supponeth respect and reverence So this obedience is of large extent to wit to all things not forbidden of God even their rigid commands are not to be contemned 1 Pet. 2. 18. obey in all things your masters 4. When servants seem respective to their masters person and carefull of what concerneth him himself being present or when they know the thing which they do will come otherwayes to his knowledge but at other times are unfaithfull or carelesse this is a sin much to be condemned as evidencing they seek no more but humane approbation so as if they can get the eyes of men sylored they regard not the anger of God for this is eye-service here condemned and he calleth those who are guilty of it men-pleasers Not with eye-service as men-pleasers 5. Servants ought to serve their Master and to minde his businesse in singlenesse of heart that is whether their master be present or absent whether their actions come to his knowledge or not they may be alwayes most seriously affected towards the thriving of his affairs In singlenesse of heart 6. It is onely the impression of the awe and fear of God upon the heart which will make a servant minde his masters businesse thus Service in singlenesse of heart is not to be expected from wicked servants lestitute of the fear of God but in singlenesse of heart fearing God Vers. 23. And whatsoever ye do do it heartilâ—y as to th Lord and not unto men He qualifieth the obedience required that it be hearty and willing without grudging because therein they ought to eye God more than man for the negative particle doth not deny simply but comparatively so that as to the Lord and not to men is to the Lord â—ore than to men as Mark 9. 37. Doct. 1. Servants should do their service willingly carefully readily and pleasantly for then do they it from the heart otherwayes it 's neither acceptable to God nor men for though man do not see the heart yet heart-unwillingnesse doth kyth in a backward and unpleasant carriage Whatsoever ye do do it heartily 2. Servants should so go about their duty to men as therein to look unto God more than man by doing it because God commandeth it and in the way wherein he doth command it and in making conscience of their duty to man out of conscience to God even when masters fail in theirs 1 Pet. 2. 18 19. And except servants eye God thus they have but small incouragement otherwayes to do their duty heartily for he commandeth them to do as unto the Lord and not unto men in order to make them do heartily Vers. 24. Knowing that of the Lord ye shall receive the reward of the inheritance for ye serve the Lord Christ. That he may excite servants to their duty he useth some arguments the first taken from that free retribution of the heavenly Inheritance which Christ shall give unto those who serve him in their calling and to believing servants among the rest Doct. 1. There is no calling so mean or base which is lawfull and piously gone about wherein a rich reward is not to be expected from God even Servants shall receive the reward 2. So poor is the reward which servants have to expect from their Masters and what is promised is often so slightly payed that for their incouragement they would cast their eye frequently upon the reward of this heavenly Inheritance for the Apostle holdeth it out to be eyed by them while he saith of the Lord ye shall receive the reward of the inheritance 3. In Heaven there is no distinction of servants and sons all are children and heirs who are there even servants shal receive the inheritance of sons 4. Whatever reward is promised to any work of ours it proceedeth not from the worth which is in the work but from God's free grace who freely promiseth for it 's the reward of an inheritance the word signifieth an inheritance obtained by lot wherein least of man is seen 5. Promises have no influence to excite unto duty except the truth of them be known and believed divine Truths are looked upon by many as fansies hence there is so much preaching of them and so little wrought by them Knowing that of the Lord. 6. As Christ will have none to serve him for nothing so the meanest service that is being done with the right qualifications is service done to Christ for so speaketh he here of servants ye serve the Lord Christ and hereby assureth them of the reward Vers. 25. But he that doth wrong shall receive for the wrong which he hath done and there is no respect of persons Here is a second argument taken from Gods judgment to come whether upon Masters or Servants who do wrong confirmed from this that God is no accepter of persons Doct. 1. Hope of reward is not sufficient to draw men to their duty except they be also driven to it by the fear of punishment for so much is grounded upon those words as they speak to Servants to whom the promise was but presently proponed but he that doth wrong shall receive 2. So just is God that he will not passe by those wrongs which are least thought of by men such are the mutuall injuries of Masters and Servants for he whether Master or Servant that doth wrong shall receive for the wrong 3. The Lord keepeth a proportion betwixt sins and stroaks so that the more wrong a man doth the sorer shall his punishment be Heb. 10. 29. for he shall receive his wrong that is a just retribution according to his wrong 4. It is usuall for people to conceit of somewhat in themselves for respect to which they will not be so dealt with by God as others though they be alike guilty some do thus conceit of their riches some of their poverty some of their parts sâ—e doct 1. upon v. 11 For his vindicating God from having any such respect to persons imports that it is usuall for men to have contrary thoughts of him 5. There is no such respect of persons with God he will spare none for outward respects as being free of all those base passions which make men wrest judgement for respect to persons he feareth not the great he is not preposterously compassionate towards the poor he
them how to order their speech and ordinary conference so as it may alwayes carry along with it delectable edification unto the hearers being seasoned with the salt of holy and divine wisedome whereby they should acquire ability and prudence to answer pertinently in any thing whereof they should be ques 〈…〉 d chiefly about the grounds of Christiantie 〈◊〉 〈◊〉 We are not leâ—t to run at randon in our ordi 〈…〉 courses so as to speak idly Matth. 12. 36. much 〈◊〉 profanely Ep 〈…〉 〈◊〉 9. but are at all times and with all persons to have an eye to the good of those with whom we speak so as both to delight and edifie them by our speech for this is to speak with grace see Ephes. 4. 19. Let your speech be alway with grace 2. That our speech may be with grace and so both delight and edifie the hearers The salt not of bitter and satyrick jesting Eph. 5. 4. but of divine wisedome is required that noysome putrifying and profane discourse may be eschewed and what we speak may be so ordered upon an exact survey of time place and company as it may prove most savorie and acceptable unto the hearers for this is the use of salt to extract putrifying humors from meats and make them delicious to the taste fit for digestion and good for nourishment seasoned with salt 4. As Christians should endeavor that measure of knowledge whereby they may be inabled to give a reason of their faith unto those who ask them So it is not sufficient to answer materially to that wherein we are questioned except we answer in the right manner also that is confidently understandingly reverently and gravely not jestingly for he saith not that ye may know with but how to answer 5. The habituating of our selves to edifying discourse in our ordinary strain is a profitable mean for growth in knowledge and the through understanding of those things which we know for the fruit to be reaped by speaking alway with grace is that ye may know how ye ought to answer every man Vers. 7. All my state shall Tychicus declare unto you who is a beloved brother and a faithfull minister and fellow-servant in the Lord 8. Whom I have sent unto you for the same purpose that he might know your estate and comfort your hearts 9. With Onesimus a faithfull and beloved brother who is one of you They shall make known unto you all things which are done here In the second part of the Chapter the Apostle having commended Tychicus from the esteem which he had of him and from his ministerial calling showeth he had sent him to them to give them certain information concerning his own case and to return unto him certain information concerning theirs and that he might prove comfortable unto them by his presence preaching and otherwayes v. 7 8. And joyneth Onesimus with him in the Commission whom he also commendeth as a faithfull Christian beloved of Paul and as it would seem their own countrey-man v. 9. Doct. 1. It concerneth a Minister much to be of a good report among and well-esteemed of by People that so the Word may be the more readily received from him for this cause Paul being to send Tychicus to comfort their hearts commends him much unto them as a Christian whom he himself loved deaâ—ly who is a beloved brother as a Minister who was faithfull for his Master a faithfull Minister as one whom Paâ—â— had associated to himself sometimes as a colleague in the work of the Ministery Acts 20. 4. And fellow-s 〈…〉 t in the Lord. 2. It is good to be rightly informed of the state of those who are sufferers for Christ that we may accordingly sympathize with them Heb. 13. 3. be preparing for the like sufferings Joh. 15. 20. and incouraged by their constancie Phil. 1. 14. for Paul sendeth Tychicus to inform them of his case 3. The carriage of those who suffer for Truth ought to be such as they need not be ashamed who should know of it Paul sendeth Tychicus to declare all his state unto them 4. Publick and common reports especially of things at a distance are not much to be trusted A man may easily wrong both himself and others by being too credulous of such Hence Paul sendeth Tychicus to inform them certainly of his case All my state shall Tychicus declare unto you and whom I have sent unto you for the same purpose 5. It concerneth a Minister prudently to inquire and seek to know the state of those who are committed unto his charge that he may be theâ—â—by directed how to speak to their state for he sendeth Tychicus to know their estate 6. The carriage of people ought to be such as they need not be ashamed that those who are over â—â—em in the Lord come to the knowledge of it for he sendeth Tychicus that he may know their estate 7. A Christian sufferer for Truth ought not to be so much taken up with his own particular concernment as not to be affected with the tryals and sufferings of others though possibly they be much lighter than his own So Paul though now in bonds sendeth Tychicus to strengthen and comfort those Colossians under their present tryall from the false teachers and comfort your hearts 8. As true grace will bring a man to esteem and credit chiefly with those who themselves are gracious and sometimes with others also for it cutteth off those vices which make men contemptible and adorneth with the contrary vertues So where true grace is it will make a man reckon interest in all those who have grace and testifie his affection unto them whatever hath been their carriage formerly and notwithstanding of any present disparity which may be among them otherwayes for here Onesimus whom many take to be the same who is mentioned in the Epistle to Phtlemon and so was once a fugitive servant is now being converted intrusted with an honorable Commission and is owned by this eminent Apostle as his beloved brother with Onesimus a faithfull and beloved brother 9. Though grace in a person be the main thing which should commend him to us yet other naturall and civill relations ought to have their own deserved weight Grace doth not dissolve such bonds but rather strengtheneth them So Paul commendeth Onesimus unto them from this that he was one of them Vers. 10. Aristarchus my fellow-prisoner saluteth you and Marcus sisters sonne to Barnabas touching whom ye received commandments if he come unto you receive him 11. And Iâ—sus which is called Justus who are of the circumcision These onely are my fellow-workers unto the kingdom of God which have been a comfort unto me Here are salutations sent to the Church at Colosse by three of those who were in Paul's company and they are described first severally from their respective names and other adjuncts next joyntly from their Nation they were Jews from their pains in promoving the Gospel and from their usefulnesse to Paul himself