from the same free grace of God working powerfully in us for as he worketh to will so also to do 6. This powerful work of God whereby he worketh the beginnings increase and accomplishments of grace in us is altogether free flowing from his good will and pleasure and is not merited by any thing wrought by us Rom. 11. 35. His giving of more grace is not merited by our use-making of the first grace Jam. 4. 6. nor yet the first grace by the right use of our natural parts Eph. 2. 1. for he worketh of his good will and pleasure 7. Though Christians be exhorted to the diligent performance of all commanded duties yet this impedeth not but the beginning progresse and accomplishment of every work spiritually good is wholly from God for exhortations shew what we ought but not what we are able to do hence though they are commanded ver 12. to work out their own salvation yet it is affirmed here it is God who worketh 8. To ascribe with Scripture the whole work of grace in us to God as the author is a strong engine to batter down all confidence in our own strength and to shake off carnal security and stir us up to diligence so far is it from rendering men lazie and secure for having exhorted them to work out their own salvation with fear and trembling and so to shake off security and self-confidence he giveth this as a reason It is God that worketh in you c. Vers. 14. Do all things without murmurings and disputings He repeateth his dehortation from dissention and discord setting forth divisions by their two usual and bitter fruits to wit private backbitings and publick contentions or stâ—ife Doct. 1. Private backbitings secret whisperings and venting of mutual mistakes to the prejudice one of another as they are unseemly among Christians so they are the ordinary fruits of division and discord in the Church for these are the murmurings from which he dehorteth 2. Publick fruitlesse contests hot debates bitter reflections are in like manner unseemly among Christians and another ordinary fruit of division and discord for these are the disputings here spoken of Vers. 15. That ye may be blameless and harmless the sons of God without rebuke in the midst of a crooked and perverse nation among whom we shine as lights in the world 16. Holding forth the word of life that I may rejoyce in the day of Christ that I have not run in vain neither laboured in vain He presseth obedience to the former exhortation because of the many and great advantages following hereupon namely That hereby as by one mean they should attain to live 1. so as none could justly blame them 2. so as they should do no harm unto others 3. so as to enjoy convincing evidences of their sonship and adoption 4. so as to stop the mouths of a number of godlesse Pagans by holding forth in their profession and practice the way to life revealed in the Gospel that those poor Pagans among whom they lived might fall in love with it and 5. so as Paul might have matter of joy in their salvation by his Ministry at the day of judgment Which advantages as they were to follow one upon another so all of them would be promoved much by their unity and concord and obstructed much by dissention and discord Doct. 1. Where a spirit of pride and contention together with private whisperings and publick hot debates falleth in upon a Church it will be found hard for any who is engaged in that strife to carry himself so but somwhat worthy of blame will escape him for he maketh their living blamelesse to be the fruit of doing all things without murmurings and disputings that ye may be blameless 2. It is no small difficulty also for any who is so engaged to watch over his own spirit with that circumspection and tendernesse but he will upon some occasion be doing hurt unto others either by admitting groundlesse reports and entertaining jealousies of them or speaking to their disadvantage himself or not standing for their just credit when they are reproachfully spoken of by others or by bitter reflections or some such like thing 2 Cor. 12. 20. for he maketh harmlesse living a fruit of unity that ye may be harmless 3. Division and strife together with the sinful effects which these produce in peoples spirits do often grieve the Spirit and darken these evidences of adoption and sonship which Believers being in a calm and peacable temper of spirit use to see most clearly for he maketh their being the sons of God or the evidencing of their sonship depend upon their doing all things without murmurings that ye may be the sons of God 4. There is nothing which maketh Atheists and enemies of the Gospel take more occasion to vomit out their spite and malice against it and the professors of it than the schisms and sidings murmurings and backbitings publick contests and bitter reflexions which are among Christians themselves for he maketh the stopping of the mouths of godlesse Pagans to be a fruit of unity and peace within the Church that ye may be without rebuke in the midst of a perverse nation 5. It seemeth good unto the Lord for wise reasons at sometimes to measure out the lot of his precious servants among a multitude of godlesse prophane Atheists for those Philippians did live in the midst of a perverse nation 6. It concerneth those who are so disposed of to walk the more circumspectly that no occasion may be given to wicked men to wound the Gospel through their sides for so he enjoyneth that ye may be in the midst of a perverse nation without rebuke 7. Whatever be a mans carriage otherwise for civility policy moral or natural parts yet so long as he imbraceth not the Gospel but remaineth an enemy unto it he is in Gods esteem but crooked perverse froward and nothing worth So all who lived at Philippi except the Christians are â—ere called a crocked and perverse nation though doubtlesse many of them did excell in natural and morall parts 8. Then do we stop the mouths of enemies unto truth when our conversation for piety unto God and righteousnesse unto our neighbour is such as may discover unto them their failings and point out that good way wherein they ought to walk for he shews how we may be free of their rebukes even when we shine as lights in the world 9. There is a duty lying upon Christians of thirsting after and labouring to bring about the salvation of these among whom they live though never so wicked and perverse so they were to shine as lights and by their profession and practice to hold forth the word of life in their several stations even in the midst of a crooked and perverse nation 10. Suitable practice joyned with profession putteth such a majestie and splendour upon Truth that every Christian walking orderly is the same to profane men among whom they live in order
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
in every prayer of mine for you all making request with joy The Apostl's scope being to excite those Philippians unto constancy and further progresse in faith and piety doth for this end wisely make known the good esteem which he had of them in so far that whensoever they came to his remembrance which was very frequently and especially in prayer he was constrained not only to pray but to blesse the Lord for them Doct. 1. It should be the frequent subject of a Ministers thoughts to observe how the work of God doth thrive among his Flock So was it with Paul for saying upon every remembrance of you it is certain he had many remembrances of them 2. When a faithful Minister seeth the people of his charge thriving by Gods blessing upon his labours amongst them it must needs be to him the matter of much joy and thanksgiving how sad soever his case be otherwise So the Philippians profiting maketh Paul though a prisoner glad making request with joy 3. Then is our joy for things comfortable and pleasant unto us rightly expressed when it runs out in praises and thanksgiving unto God for so doth Paul expresse his joy I thank my God 4. Then will a man the more chearfully blesse the Lord for favours bestowed upon others when he looketh upon God as reconciled to himself for hereby Paul is helped not a little to give thanks when he looketh upon God as his God I thank my God 5. As a Minister should rejoyce for spiritual favours already bestowed upon his Flock So also he should pray for what is inlacking for Paul doth both making request with joy Vers. 5. For your fellowship in the Gospel from the first day until now He giveth reasons for his joy on their behalf whereof the first is Their embracing the Gospel whereby they were brought unto fellowship with Christ and his Church and that so readily after the first preaching thereof amongst them together with their constancy therein unto that very time Doct. 1. There is a real fellowship and communion which those who embrace the Gospel have one with another 1 Joh. 1. 7. and all of them with Christ 1 Joh. 1. 3. which consisteth in those nigh relations and the exercise of mutual duties founded upon these relations under which one of them standeth toward another 1 Cor. 12. 25. and all of them towards Christ and Christ towards them Revel 3. 20. Hence he calleth their embracing of the Gospel their fellowship in the Gospel 2. That a people or person doth readily assent to the call of the Gospel and remaineth constant in the profession of and obedience unto it is matter of thanksgiving and praise unto God for this was Paul's joy for those Philippians even their fellowship in the Gospel from the first day until now 3. It is not fit that any man especially a Minister should boast much of the reality of grace in any upon a profession newly taken up until after a times trial it be seen how the person holdeth up in his profession by walking equally in the latitude of duties and constantly in variety of cases and conditions lest haply he be afterwards ashamed of his confidence Therefore Paul doth not boast much of those Philippians untill he take some proof of them from the first day until now Vers. 6. Being confident of this very thing that he which hath begun a good work in you will perform it until the day of Jesus Christ. A second reason of his joy was The confidence which he had of their perseverance in grace unto the end and of their being carried on by the same power which did begin the work of grace in them This he speaketh unto the whole Church not as if every one in it to his certain knowledge in the judgment of infallible verity had been truly gracious But because in the judgment of charity which supposeth the best where it hath any probable appearance and no evidence to think otherwaies he found it equitable to think so of all especially being perswaded that there were many such among them in whom only this and the like expressions were verified which were spoken generally unto all See 1 Cor. 6. 11. compared with Chap. 11. 21. Doct. 1. They who have received grace shall never totally lose it but undoubtedly persevere therein to the end for Paul is confident of this very thing to wit Of their perseverance 2. The certainty of the Saints perseverance is not grounded upon the stability of their resolutions Psulm 73. 2. nor yet upon the stability of gracious habits in themselves Rev. 3. 2. But upon the power of God which is engaged for their preservation against all opposition for the ground of his confidence is that God is engaged for the thing He who hath begun a good work in you will perform it 3. The work of grace is not perfected at the first but hath its own beginings progresse and accomplishment at death He that hath begun will perform it until the day of Christ. 4. The whole progresse of this work from the first step unto the last is all from God and from no power of our own free-will He who hath begun will perform 5. Albeit grace in Believers will be perfected at the time of their death Heb. 12. 23. when their soul shall be presented before Christ their Judge and carried up to be with him yet the compleat consummation of their blessed estate in soul and body is reserved till Christs second coming wherein he shall raise up their bodies in an incorruptible estate unite them to their souls and carry up the whole man with him to put on the capestone on that work of grace begun here for this cause saith he He will perform it until the day of Jesus Christ not only of their particular judgment but specially of his second coming Vers. 7. Even as it is meet for me to think this of you all because I have you in my heart in as much as both in my bonds and in the defence and confirmation of the Gospel ye all are partakers of my grace A third reason of his blessing God for them cleari 〈…〉 and confirming the former is He conceived himself bound to judge of them all as truly gracious and such as should persevere unto the end by reason of his hearty affection towards them which together with his judgement of them flowing from it was grounded upon the evident signs of grace in them the same grace for kind which he himself had in so far as they had in a special mannerowned him and in their own sphear joyned with him both in his sufferings actings for the defence and confirmation of the Gospel Doct. 1. Where sincere love is among Christians there will be a communion of prayers praises and of good hopes for from this that he had them in his heart he inferreth it was meet or just for him to do all the foresaid duties for them 2. That which
knee who have none 11. As the giving of divine honour to Christ doth no wayes impair the glory of God the. Father so whoever detracteth any thing from the honour of God the Son as those Hereticks do who deny his Godhead they in so far detract from the glory of God the Father for the bowing of the knee and confessing with the tongue that Jesus is the Lord is to the glory of God the Father Vers. 12. Wherefore my beloved as you have alwayes obeyed not as in my presence only but now much more in my absence work out your own salvation with fear and trembling The Apostle from this excellent example of Christ so sweetly enlarged and by a new argument taken from their by-past obedience when he was present with them presseth and enlargeth the former exhortation exciting them to make constant progresse in the way of salvation and that with fear and trembling whereby he dehorteth them from security pride and presumption vices opposite to these vertues of modesty and humility which from the beginning of the chapter he hath been pressing in order to union Doct. 1. Then do we take a right view of Christ's most excellent example when the beholding of him maketh us walk like him by imitating him in these vertues which were eminently in him so Paul having enlarged the example of Christ exciteth them to the imitation thereof Wherefore my beloved saith he 2. A Minister may and in some respects ought to commend the People of God committed to his charge for their willing obedience unto the Word of the Lord from his mouth yea and make known even to themselves the good esteem he hath of them so doth the Apostle here as ye have alwayes obeyed saith he 3. Whatever approbation one Christian receiveth from another or from their judicious discerning Minister it should be made use of as a spur to excite to further diligence and is not to be rested upon as if having it we had enough for so the Apostle commandeth as ye have alwaies obeyed now much more work out c. 4. The lesse we have of outward excitements to our duty and the more of discouragements to drive us from it we ought to be the more intent upon it as hereby giving evidence of our sincerity that what we do floweth not meerly from outward principles but from inward respect and love to that which is commanded so the Apostle bids them now much more obey in his absence when he was not present to excite them to go forward and many seducers were now discovered to draw them backward that hereby they might evidence the sincerity of that obedience which they gave unto him when he was with them present as not being eye-service unto Paul but from respect to the command of an omnipresent God 5. In times of schisms and heart-divisions it is too ordinary for people to be taken up with trifles neglecting those things wherein their salvation is most concerned his pressing of them to workout their own salvation importeth that through their divisions this work was much neglected 6. If people were imployed as they ought about that great work how to get their own souls saved they would be lesse in Church-renting and dividing one from another for matters of smaller importance therefore he presseth them to work out their own salvation that he may hereby divert them from their contention and strife 7. Heaven is not to be expected by the lazy and negligent or such as draw back There must be a working and a working of it out whereby is meant the imploying of all our abilities and endeavours to practise all those means that God hath appointed for the accomplishment of our salvation Luke 13. 24. and a constant continuance in the practice of them until heaven and salvation be actually bestowed Matth. 24. 13. This is to work out our salvation and so the word signifieth to carry on a thing begun to its full end 8. However Scripture doth condemn that fear in Believers which causeth diffidence doubting and despair Matth. 8. 26. yet there is a fear opposite to carnal security and to presuming on our own strength which carryeth along with it a sollicitous care about and diligence in every thing which is our duty Psal. 5. 7. together with humility and diffidence in our selves Rom. 11. 20. This is a fear and trembling which is lawful and here commanded as most necessary for carrying on the begun work of salvation unto a perfect close Work out your own salvation with fear and trembling Vers. 13. For it is God which worketh in you both to will and to do of his good pleasure He gives a reason why they ought to work with fear and trembling holding off the extreams of lazy security and carnal confidence because the beginning progresse and accomplishment of every good work is from God working freely and therefore they were not through security to neglect the motions of his Spirit in them to good nor yet be puffed up with conceit of their own strength Doct. 1. The very first motions unto and beginnings of any thing which is spiritually good are the work of Gods grace for he worketh in us not only to do but also to will and that by infusing into the soul a power to will that which is good and by actuating that power making us actually to will So he not only giveth new supernatural faculties but also the use and exercise of them 2. Though the first motions and beginnings of that which is spiritually good be wholly from God yet he doth not constrain or by force necessitate the will unto it but by his omnipotent power he moveth sweetly and worketh effectually upon the will so that he maketh it willing to will that good which is by him intended he worketh in us to will 3. The natural faculties and powers of the soul are not made uselesse by grace as if they were laid aside to do nothing the grace of God in us in the mean time doing all things The will of man is indeed renewed by grace and the will being thus renewed doth also work for he worketh in us to will we do will being wrought upon by God 4. The operation of Gods Spirit in working grace is more than naked moral swasion which consists only in propounding of the object and holding forth inducing considerations to make the will close with that object there being still an indifferency left to man's free-will to accept or refuse as liketh him best There is besides this a real influence from the Spirit of the Lord upon the will a pull of omnipotent power whereby the will is moved infallibly and certainly to close with the object for he worketh to will and so determineth the will 5. Not only are the first principles of and motions unto that which is spiritually good from the influence of Gods grace but also the flowing forth of these motions and acting according to these gracious principles doth flow
trial 3. That they might be kept from being occasions of stumbling unto others ver 10. And 4. That they might abound in good works undertaken and gone about in the strength of Christ and tending to Gods glory as their main scope vers 11. Doct. 1. That a Christian may be throughly fitted to judge of things controverted there is more required than notional light in the brain to wit Practice according to what he already knoweth and some experimental knowledge and taste of divine Truths in his own heart for the Apostle with knowledge requireth abounding in love and sense that so they might try those things which differ See Heb. 5. 14. 2. Such knowledge as enableth a man to discern betwixt Truth and Error right and wrong is then worthy to be sought after when sincerity in choosing what is right and rejecting of what is wrong is joyned with it for he conjoyneth those two Ye may discern things that differ and be sincere 3. It should be one of our main desires whatever be our wrestlings with corruption within our selves that yet it may not break forth to the offence of others So Paul prayeth that they may be without offence 4. No shorter term ought to be assigned unto our growth and daily progress in holiness than the day of our death for then and not till then shall grace be compleated Heb 12. 23. Thus he prayeth they may abound more and more unto the day of Christ that is Either the day of every mans death so called because of the particular sentence or judgment which is passed by Christ upon every man immediatly after death Luke 12. 20. and 23. 43. or the day of Christs second coming 1 Thess. 5. 2. And this he will have the term-day of their endeavour to continue sincere and without offence because the final and open acquittance of the Elect from sin and misery shall be reserved until then Matth. 25. 33 34. 5. It is not sufficient for Christians to walk without offence by abstaining from what is grosly evil but they must also set about the doing of what is good being filled with the fruits of righteousness 6. It is not the doing of one good work or of some few which will sufficiently evidence a man to be righteous except he aim at the constant practice of everything which is good for that is to be filled with the fruits of righteousness or with good works whereby the sincerity of our righteousnesse is tried as the tree by the fruits Luke 6. 44 45. 7. That a work be truly good or a fruit of righteousnesse it is necessary that the work be done by one who is in Christ by faith and by vertue of strength drawn from Christ for these fruits required are by Jesus Christ that is by strength drawn from him which presupposeth the person to be ingrafted in him Job 15. 4. 8. It is necessary also for a good work That the doer of it have Gods glory for his main scope and not vain glory credit or any by-respect otherwise he is an empty vine bringing forth fruit unto himself Hos. 10. 1. So they are to be unto the glory and praise of God Vers. 12. But I would ye should understand Brethren that the things which hapned unto me have fallen out rather unto the furtherance of the Gospel In the second part of this Chapter lest they should have stumbled at his present suffering and feared lest thereby the Gospel should have been totally extinct he sheweth first That the Gospel had received much advantage already by all those sad things which had befallen him Doct. 1. It is the duty of Christ's Ministers as to forecast what may prove a stumbling-block in the way of the Lords People to retard them in their christian course So by all means to endeavour the removal of it Thus Paul wisely foreseeth and carefully laboureth to remove that offence and discouragement which Christians were apt to take from his sufferings But I would ye should understand c. 2. So wise and powerful is God in working that what is intended by adversaries to obscure his glory and to mar his work He maketh it tend to the further clearing of the one and promoving of the other which holdeth chiefly in the sufferings of his servants for Truth whereby the Lord hath promoved the Gospel frequently as much as by their preaching So Paul's sufferings had fallen out to the furtherance of the Gospel 3. That Truth is a gainer by our saddest sufferings is sufficient reason for contentment under them for Paul resteth satisfied and would have others satisfied also with this That all his sufferings had fallen out to the furtherance of the Gospel 4. The observing of the advantage that cometh to the Gospel by the suffering of the Saints for Christ's Truth serveth greatly to remove the scandal of the crosse for this end would the Apostle have them to understand that what had befallen him was for the furtherance of the Gospel Vers. 13. So that my bonds in Christ are manifest in all the Palace and in all other places He giveth two evidences that advantage had come to the Gospel by his sufferings First his bonds or the Gospel which was the cause of his bonds was made famous in Nero's Court and els-where whileas every one almost enquiring after the cause of his sufferings did learn somewhat of Christ and the Gospel by that mean Doct. 1. That the Gospel getteth entry in the Houses of Kings and great men is a great advantage and furtherance to it for this he reckoneth as one advantage even that the Gospel by his bonds was manifest in all the Palace 2. An occasional report and general fame of Christ and the Gospel may through the blessing of God accompanying it take some by the Heart to whom that report doth come for by the very occasional mentioning of the Gospel as the cause of Paul's sufferings some were made to enquire and learn so much of it as made them fall in love with it else he would not have thought the manifesting of his â—onds had tended to the furtherance of the Gospel Vers. 14. And many of the Brethren in the Lord waxing confident by my bonds are much more bold to speak the Word without fear A second evidence is That contrary to the expectation of enemies who concluded that Paul one of the chief Apostles being put in bonds at Rome no Minister should have the courage ever to preach again many Ministers of Jesus Christ having heard of his constancy under sufferings were encouraged to shake off fear and preach Christ more boldly than ever Doct. 1. The Gospel and glad tydings of Salvation through Jesus Christ is the most excellent word that ever sounded in a lost sinners ear Therefore it is called The Word by way of excellency as if there were no other word besides worthy of the name 2. This tendeth much to the furtherance of the Gospel when Preachers of it are men of
courage not fearing their own personal sufferings if so they may get Christ advanced and the Gospel published for this is given as an evidence of the furtherance of the Gospel even their speaking of the Word without fear 3. The observation of God's upholding others under sharp sufferings should make us couragious in avowing that Truth for which they suffer as knowing God who helped them will not be inlacking to us if we be put to suffer for the same cause for the Brethren in the Lord waxed confident by his bonds 4. As among all Christians so chiefly among Ministers there is a relation of fraternity in Christ whereby they are tied to walk as Brethren by loving one another 1 John 4. 21. admonishing one another Lev. 19. 17. standing for the just credit one of another Jam. 4. 11. and working to the hand one of another for carrying on the work of their Lord Christ 2 Cor. 6. 1. Hence they are called Brethren in the Lord. Vers. 15. Some indeed preach Christ even of envy and strife and some also of good will 16. The one preach Christ of contention not sincerely supposing to adde affliction to my bonds 17. But the other of love knowing that I am set for the defence of the Gospel Because it might have been objected That many of those fore-mentioned Preachers of whom he boasted were but naughty men and small friends to Paul He answereth first granting many indeed did preach Christ from a spirit of envy against Paul to out-strip him and of contention and strife hereby raising a sinful emulation amongst the Ministery while every one laboured who should have maniest to applaud him and from a malicious purpose and desire to procure harder usage for Paul if not his death being now in bonds supposing the more the Gospel was preached Nero would be the more incensed against him Yet herein he comforteth himself that all the Preachers were not of that stamp there being many besides them who preached Christ from love and good-will toward Christ and Paul his prisoner aiming sincerely at the good of the Gospel for the defence whereof he was now in bonds Doct. 1. They may preach Christ unto others who are but hollow-hearted men themselves for so were those who preached Christ even of envy and strife 2. Such is the power of unmortified corruption that it will make a mans most excellent gifts and the exercise of them in the choicest duties of divine worship subservient to his basest lusts for some even preached Christ out of envy and strife 3. The Lord taketh notice not only of the matter which Ministers do preach whether it be Truth or Error but also of the manner how the ends for which and the motives from which they preach even whether they preach Christ from envy and contention or from love and good-will for here Paul taketh notice of it 4. An immoderate sinful desire after applause together with the lust of envy because of the gifts and estimation of others is a sin whereof those who preach Christ are sometime guiltie for here some preach Christ out of envy 5. The Ministers of Jesus Christ had need to resist the very first motions of the fore-mentioned evil seeing where it is once rooted in the heart it will make a man prostitute his parts and gifts yea the very preaching of Christ to the service of it So those of whom the Text speaketh having once given way to a spirit of sinful emulation against Paul they rest not until they even preach Christ out of envy 6. Where there are self-seeking men in the Ministery making a trade of their excellent preaching and other exercises of their gifts and parts mainly to get themselves much thought of and others vilipended unity cannot long continue in the Church of Christ but such spirits before they fail of their intent will rather trample upon the Churches peace for those two are conjoyned they preached Christ out of envy and strife 7. Though a man preach Truth and exalt Christ in preaching Truth yet if he do it from a spirit of envy to get others decryed and himself extolled he is but an unsincere rotten-hearted hypocrite notwithstanding of all his preaching in Gods sight for those men preached Truth else Paul ver 18. would not have rejoyced in their preaching yet seeing they preached of envy they are spoken of as unsincere and unfaithful Preachers who preached not sincerely 8. Envie and sinful emulation because of the parts and esteem of others is a cruel and unsatiable lust thirsting after the very blood of those against whom they have emulation for those men who envied Paul would gladly have added affliction to his bonds and have stirred up Nero by occasion of their preaching to have taken his life 9. Though some that preach Christ are but hollow-hearted men yet all are not so and the sincerity of those that are honest is sufficient comfort against those discouragements which might arise from those who are otherwise for though some preached Christ out of envy yet Paul comforted himself in this that others preached of good-will 10. This is prais-worthy in a Minister when he is stirred up to preach from love to Truth good will to the work and to Christ whose work it is endeavouring what in him lieth to encourage all even the meanest who have their hand at the Work for that is here commended even to preach Christ of good will and love to wit love to Christ to Truth and unto Paul 11. An honest heart will respect those much whom love to Truth hath brought to any suffering or hardship for therefore did those honest Ministers preach from good will unto Paul knowing he was set or did lie to wit in prison for the defence of the Gospel 12. The sufferings of the Saints for the Gospel are real preachings and are speaking apologieâ— and defences for the power and truth of the Gospel I am set saith Paul for an apologie of the Gospel as the word is in the original Vers. 18. What then notwithstanding every way whether in pretence or in truth Christ is preached and I therein do rejoyce He giveth a second answer unto that which might have been objected to wit Whatever they aimed at in their preaching yet Jesus Christ was made known by them and this made him glad Doct. 1. The blessing of the Word preached doth not depend upon the honestie and saving grace of the Preacher A gracelesse Minister may through Gods blessing upon his own Truth be an instrument of much good unto others for they who preached Christ in pretence only pretending love to Christ but really seeking their own applause were surely doing good unto some else Paul would never have rejoyced so much that Christ was preached by them 2. The apparent diminution of our own esteem and credit ought not to be much regarded if high esteem of Christ be upon the growing hand Paul regarded it not notwithstanding saith he that is though they seek to
now also c. Vers. 21. For to me to live is Christ and to die is gain He giveth a reason of his indifferencie whether to die or to live of which he spake ver 20. to wit if his life be prolonged unto him to live is Christ that is Christ was to be the scope of his life he having destinated it wholly to his service but if he die death should be gain and advantage to him Doct. 1. Then and in no other case is poor silly life worth the having when the extolling of Christ is the main scope at which we aim in our life For this maketh Paul indifferent to live or not to weary of life for unto me to live is Christ saith he 2. Who ever hath dedicated his life to get Christ exalted by it will find death it self to be great gain and advantage as being thereby freed from sin and misery Rev. 14. ver 13. and admitted unto the full injoying of Christ 1. Cor. 13. ver 12. unto all eternitie 1. Thess. 4. ver 17. for unto Paul to die is gain because unto him to live was Christ. Vers. 22. But if I live in the flesh this is the fruit of my labour yet what I shall choose I wot not He explaineth the first member of the preceding verse shewing if he should live any longer in tâ—is corruptible flesh this or that life should be the fruit of his labour that is the gaining of souls to God by his labour should be the scope of his life and then declareth his former indifferencie to be such that he knew not whether to choose death or life though it were given him to his option Doct. 1. The manifold infirmities accompanying this mortall fading life do not impede the labour of Gods faithfull servants from being fruitfull in order to the honour of Christ and good of the Church the wisdom of God judging it most convenient to commit this heavenly treasure to earthly vessels and to bring about the great work of saving of souls not by sinlesse holy and uncorruptible Angels but by poor weak men who carry about fading flesh as our selves 2. Cor. 4. ver 7. So if Paul had lived in the flesh his labours should have had fruit that way if I live in the flesh this is the fruit of my labour 2. Who ever knoweth ought of a life to come and of a right unto it cannot but speak contemptibly of the life which now is while he compareth the one with the other so Paul as contemning this life being compared with that calleth it a living in the flesh 3. A man may be so perswaded of a life of glory after death upon the one hand and so convinced of the great advantage which may come to the Church by the prolonging of his life upon the other hand that if to die or live were given to his wish he could not easily determine himself which of them to choose So is it with Paul what I shall choose I wot not saith he Vers. 23. For I am in a strait betwixt two having a desire to depart and to be with Christ which is far better 24. Nevertheless to abide in the flesh is more needful for you He professeth his strait shewing there were weighty reasons on both sides When he looked on death therein he saw his own particular advantage even to be still with Christ when he looked upon life therein he saw advantage to the Church and hence ariseth his strait what to choose or refuse Doct. 1. Death is not a destruction of the godly but a separating of the soul from the body a flitting from one place to another a releasing of the soul from the captivity of the body wherein it was inclosed and a setting of it at liberty for Paul maketh use of a word to expresse death rendred here to depart which signifieth to dissolve things before conjoyned to change our abode or our dwelling to set sail for another Country and to be released from prison 2. It is lawfull yea and in some respects a duty for Christians not only frequently to think upon death but also to long after it for Paul hath a desire to depart 3. Then is our longing after death commendable when it proceedeth not from desperation or wearying of the crosse which God hath laid on Ionah 4. 3 4. but from a desire to be with Christ for here those are conjoyned I desire to depart and to he with Christ. 4. The souls of men and women are not annihilated after death neither do they sleep until the Resurrection nor are they detained by the way from immediate passing into glory if they have been Believers as the souls of others do enter into everlasting condemnation for Paul knew nothing of a Purgatory after death but he expected presently to be with Christ. 5. There is no proportion betwixt the choicest contentments even those that are spiritual which can be attained here and that exceeding weight of glory which the Saints shall enjoy hereafter the latter doth so far exceed the former for to be with Christ saith Paul is far better 6. Though Christ be present with and dwell in the hearts of Believers by faith even while they are here Eph. 3. 17. yet all that presence and nearnesse is but a distance and kind of absence being compared with that measure of nearnesse to and presence with him which shall be enjoyed hereafter the former being but mediate through the glasse of Ordinances 1 Cor. 13. 12. frequently interrupted Psal. 30. 7. and no waies full 1 Cor. 13. 12. But the latter shall be immediate 1 Cor. 13. 12. constant 1 Thess. 4. 17. and so full that they who shall enjoy the meanest degree will finde no inlack Psal. 17. 15. for he saith after his departure he will be with Christ as if he had never enjoyed his presence until then 7. The Church of Christ hath much advantage by injoying of faithful Ministers and suffereth much by their removal for my abiding in the flesh is needful for you saith Paul 8. It is only the publick good of the Church and others of whom we have charge and not particular contentment which can be enjoyed here that ought to cast the ballance of our affections towards a desire of having our life prolonged for only this hath weight with Paul while he saith to abide is more needful for you Vers. 25. And having this confidence I know that I shall abide and continue with you all for your furtherance and joy of faith 26. That your rejoycing may be more abundant in Jesus Christ for me by my coming to you again Having showen ver 20 c. that his adversaries should be disappointed of what they aimed at in the first place which was to drive him unto apostasie he sheweth here they should be also disappointed of what they designed in the next place which was the inciting of Nero to take away his life for from what he hath presently said how
by sending their own Minister Epaphroditus unto them presently v. 25. and that upon severall weighty reasons v. 26 27 28. from which he exhorteth them to receive him with all due respect v. 29. and because he had with great pains attended him at their direction v. 30. Vers. 1. If there be therefore any consolation in Christ if any comfort of love if any fellowship of the Spirit if any bowels and mercies 2. Fulfil ye my joy that ye be like-minded having the same love being of one accord of one mind THe Apostle being to presse unity and love useth a most vehement exhortation and a kind of rhetorical adjuration That if they had ever found by the means of his Ministery or did expect to find any of those consolations which are to be had in Christ If they had ever enjoyed or expected to enjoy any comfort of mutual love and concord among themselves If they had ever found any fellowship with God by co 〈…〉 on of influence from his Spirit or if they would no◠〈◊〉 that fellowship for the time to come If they â—ad any pity or compassion upon him a prisoner for Christ He obtesteth them by all those and as they would give proof of all those so they would compleat the begun joy which he had in them by their unity and concord among themselves which he setteth forth in four diverse expressions to be distinguished thus The first that ye be like-minded signifieth in general their unity in judgment love affection and action which is sub-divided in the three particulars following The second having the same love expresseth unity of will and mutual affections The third unity of design and endeavours The fourth unity in judgment and opinion Doct. 1. The most famous and prais-worthy Churches have their own failings and infirmities So this Church though highly commended Chap. 1. yet hath had their own differences and alienation of minds renting of affections and carnal emulations flowing from their differences as appeareth from this vehement exhortation to concord and unity 2. As unity and concord is necessary in it self and at all times Hence the Apostle doth so earnestly presse them unto it So it is most necessary and comfortable especially in suffering-times Therefore the Apostle having spoken in the close of the former Chapter of those sufferings which they were to undergo for Christ and Truth inferreth as a conclusion from thence this exhortation unto unity If there be therefore c. 3. As they who have received any spiritual good from Jesus Christ by the Ministerie of the Word ought to have those in high respect whom the Lord hath made instrumental for their good and to evidence that respect unto them chiefly when they are in a suffering case So the servants of Jesus Christ ought to improve any personal respect or weight which they have with people for working of them up towards that wherein their spiritual good doth consist for Paul obtesteth them by all that good for the working whereof in them his ministery had been instrumental as also by that compassionate and tender respect which they did owe unto him being now in bonds that they would tender his joy and comfort and chiefly that they would evidence their respect unto him by seeking after unity and concord which was more for their own good then his and is here mainly pressed-after by him the fulfilling of his joy being sought-after onely as a mean to that end and as an argument to perswade the thing pressed If there be any consolation in Christ c. if any bowels and mercies fulfill ye my joy that ye be like-minded saith he 4. So necessary is unity and concord among the people of God that the enjoyment of Christ's presence and of spiritual consolation flowing from it the reaping of any spirituall advantage by the communion and love of the Saints the entertaining of fellowship with God through the operation of his Spirit in us do in a great part depend upon it our own differences carnal emulations renting of affections crosse and contrary actings do in a great measure obstruct all those by making Christ withdraw his presence 2 Cor. 13. 11. and one of us coldrife and uselesse unto another Gal. 5. 15. and by grieving the Spirit of God Eph. 4. 30. compared with 31. Hence the Apostle obtesteth them by all those that 〈◊〉 would fulfill his joy by being one among themselves and so insinuateth a necessary connexion betwixt their unity and enjoying of these things while he saith If there be therefore c. ver 1. Fulfil ye my joy in being like-minded ver 2. 5. The utmost endeavours of men and devils to sad the hearts of Christs faithfull servants cannot altogether mar their joy Fulfil ye my joy saith he which importeth he had some joy already 6. The success of the Gospel among the Churches of Christ will be matter of joy unto a publick spirited Christian even in the midst of all his particular crosses and sufferings for the fruits oâ— the Gospel among these Philippians spoken of chap. 1. gave occasion to this begun joy unto Paul amidst his personal sufferings which he doth here obtest them to fulfill Fulfill ye my joy 7. However a Church do otherwise flowrish in gifts graces and all kind of sympathy with Christian sufferers as this Church did chap. 1. v. 6 7. yet so long as they live in strife and contention among themselves they give not so much matter of joy unto a true lover of Jesus Christ by the former but they give as much matter of grief by the latter Hence he bids them fulfil his joy by being like-minded There would be alwaies a mixture of sadnesse and defect in his joy notwithstanding the many good things which they already had if this were not 8. That unity and concord among societies and especially among the Churches of Christ may be solid and lasting there would be an union of will and affections without laying them out on contrary and crosse objects an union of designs and endeavours without mutual counterminings which followeth upon the former and there would be an union in opinion and matter of judgment as the fountain of the other two this is it he presseth first generally being like-minded and then particularly in the other three expressions having the same love being of one accord of one mind Vers. 3. Let nothing be done through strife or vain-glory but in lowlinesse of mind let each esteem other better then themselves He disswadeth them from two vices destructive to unity to wit contention and vain-glory and exhorteth them to humility or lowlinesse of minde a grace whereby a man thinketh meanly of himself and highly of others Doct. 1. A contentious spirit which maketh it a man's element to differ from others and to carry on his point by out-wearying of others with jangling and strife is a notable unfriend to unity and so to be eschewed by all who would be esteemed lovers of peace Hence
establish Truth and build up the Church they did what in them lay to destroy them both and were men of wicked lives ver 19. However they pretended much zeal for the Law of Moses and good works Thirdly Concision alluding to Circumcision whereof they gave out themselves to be Patrons and defenders and designed themselves by it Gal. 2. 12. which name he taketh from them as being unworthy of it and calleth them concision as it were the destroyers and renters of the Church Doct. 1. There ought to be a spirit of wise and godly zeal in faithfull Preachers against the spreaders of Errors how great soever their reputation be among the people so Paul calleth them Dogs c. 2. That Ministers may guard the Lords People against seducers they would labour to undeceive them by taking off the vizard of piety zeal and other seeming vertues under which the spreaders of Errors do usually lurk that so they may be seen in their own colours thus they pretended to puritie to be patrons of good works and upholders of Circumcision one of God's Ordinances and the Apostle taking off the vizard calleth them prophane dogs evil workers and concision or Church-renters under pretence of pleading for a divine Ordinance 3. It is the Duty of the Lords People to know and discern those who preach Truth from those who preach Error that they may cleave to the one and flee from the other beware of dogs the word signifieth see and know them and from knowledge eschew them 4. It is not unbeseeming piety to use merry words witty and pleasant allusions yea and upon some occasions piercing jests or taunts providing alwaies there be no scurrility or basenesse Eph. 5. 4 for as often elsewhere 1 King 18. 27. So the Spirit of God here maketh use of such while alluding to Circumcision he calleth them Concision giving them a name like in sound but much different in the usual signification and as much to their disadvantage Vers. 3. For we are the Circumcision which worship God in the spirit and rejoyce in Christ Jesus and have no confidence in the flesh He giveth a reason why he did not daign them with the name of Circumcision because not they but he and true Believers had right to that title they only having the thing signified by circumcision whereof he maketh three parts first Worshipping God with the inward and spiritual affections of a renewed heart Secondly Confiding in Christ alone for salvation as being the substance of all these shadows Thirdly A denying of confidence in any of these fleshly priviledges or in any thing but Christ. Doct. 1. Though fair pretences to piety and purity of Worship be alwaies on the side of those who erre from Truth Matth. 7. 15. yet the reality of that piety unto which they pretend is frequently to be found in those who oppose them most so was it here We are the Circumcision that is we have the reality of that Ordinance and they only a pretence unto and shadow of it 2. Circumcision and the rest of those Levitical Ordinances may be said in some sense yet to continue in so far as the thing signified by them doth remain for therefore Paul calleth true Believers the Circumcision because they had the thing signified by it We are the Circumcision who serve God in the spirit 3. Circumcision was instituted for this end that by the outward cutting off the flesh the People of God might be carried on first To cut off the sinful fleshly affections of their heart that so with renewed spirits they might serve God And secondly To lay hold on the blood of the promised Messias for pardon of sin and salvation for Paul mentioneth those two as the thing signified by Circumcision We worship God in the spirit and rejoyce in Jesus Christ. 4. Though it was sufficient for Paul to oppose the inward Worship of the heart to the practice of Circumcision once an Ordinance but now abolished yet it followeth not that outward Ordinances while standing in force may upon that accompt be wholly neglected Gen. 17. 14. for if the outward rite of Circumcision had been yet in force his pretending to the thing signified would not have justified his omission of it 5. External performance of commanded Worship without inward exercise of the spirit in faith love hope and mortification of fleshly lusts by the power of Gods Spirit is scarce worthy of the name of Worship to God neither will it be owned by him as such for it is this exercise of the spirit unto which Paul giveth the name of true Worship We are the circumcision which serve God in the spirit 6. We should so go about commanded Duties in spirit and truth as not to rest upon or glory in them but in Christ alone and his righteousnesse as the only meritorious cause of our salvation So though they worshipped God in the spirit yet we rejoyce in Christ Jesus saith he 7. Confidence in Christ for salvation and upon any other thing besides him such as are outward priviledges external performances are so inconsistent with and opposite to one another that if the one be the other cannot be so Paul opposeth them here We rejoyce in Christ Jesus and have no confidence in the flesh Vers. 4. Though I might also have confidence in the flesh If any other man thinketh that he hath whereof he may trust in the flesh I more The Apostle in the second part of the chapter being to demonstrate the vanity of relying upon any thing besides Christ in the point of justification from his own practice sheweth 1. That he had as much to boast of upon the accompt of outward priviledges as any of his adversaries yea or any other whatsomever if he had found it safe to venture his salvation on such a bottom and this he declareth first in general in this verse Doct. 1. The Lord in his deep wisdom raiseth up such as are most fit to oppose seducers who come not short of them in any thing whereof they glory most that even wherein they glory they may be found but as others see 2 Cor. 11. 12. Thus against those who boasted so much in their outward priviledges as to oppose them unto Christ's righteousnesse in the matter of justification he raiseth up Paul to batter down both their pride and error who had as much matter of boasting that way as they or any other Though I might have also confidence in the flesh 2. Then may a man commend himself by making notour what he hath of graces parts or priviledges equally with or above others when his doing so tendeth to beat down the vain glory of those who boast more of what they are than is meet for Paul here declareth at length his outward priviledges wherein he would yeeld to none which he could not have done without ostentation except it had been to shew the vanity and pride of his adversaries 3. The glory and praise of safetâ— from Gods wrath
because as appears of their being joyntly imployed in the work of the Ministery as Oxen drawing under one yoke to set him upon the reconciling of those two who were at distance and I intreat thee also true yoke-fellow 7. As Church-divisions though easily fallen into Act. 15. 37 c. are not easily cured so it is the duty of all who have power and parts to imploy them all for the curing of them and this especially when the scandalous rent is among such who have been reputed gracious and have proved steadable to the work of God in their several stations hence he exhorteth to help those women to union because they had laboured with him in the Gospel 8. As the Gospel when it first cometh in power to a place meeteth with no small opposition so it is the duty not only of Ministers but also of private Christians and that of both sexes keeping still their own stations 1 Cor. 14. 34. to contribute their uttermost for making of the Gospel successefull so did they at Philippi who laboured with me in the Gospel with Clement also and with other my fellow-labourers the word rendered Laboured signifieth to strive as wrestlers who make use of all their strength What their labour was is not expressed but certainly it was such as became them in their stations 9. The Lord knoweth who are his with as great certainty as a man knoweth those of his family whose names he hath written in a book so much is imported by this phrase whose names are written in the book of life not that God hath or standeth in need of any such book for the help of his memory the speech is only metaphorical bearing this much That God hath fore-ordained them to life and so knoweth certainly they shall be saved as if their names were all inrolled Sec 2 Tim. 2. 19. 10. Though none can passe a certain and infallible judgment upon others whether they belong to the election of grace or not Rom. 14. 4. yet there may and ought to be a judgment of charity passed upon all and every one of such as elected and chosen whom we see constant in the doctrine of Faith studying to be holy themselves and contributing their utmost for promoving the work of God among others for Paul from the judgment of charity pronounceth of such whose names are written in the book of life Vers. 4. Rejoyce in the Lord alway and again I say Rejoyce He exhorteth most earnestly that they would not suffer themselves to be drawn off from that necessary duty of rejoycing in the Lord pressed chap. 3. v. 1. But that under all conditions and at all times they would make conscience of it Doct. 1. It is not only the Lords allowance but also his command unto his people which they are to obey under hazard of disobedience to rejoyce in the Lord that is from the consideration of the excellency of Christ in himself Cant. 5. 10 c. and his usefulness unto them Psal. 118. 1. together with their interest in him Cant. 2. 16. and the observation of his providence and care towards them 1 Sam. 17. 37. to keep their own hearts not only free from anxiety and discouragement but feeding also upon the sense and sweetnesse which floweth from all those considerations for this is the duty of rejoycing in the Lord which he here presseth 2. This is a duty constantly to be made conscience of under all cases and conditions whether prosperous or adverse there being alwayes grounds of rejoycing to the believer though not in the world nor in himself yet in the Lord and in what the word holdeth forth of him Joh. 16. 33. if he by his own untender walking or misbelieving discouragement do not mar his accesse to the right use-making of those grounds Psal. 42. 11. Rejoyce alwayes saith he 3. It is not easie to work up the heart to the conscientious practice of this duty especially at all times hence he doubleth the exhortation thereby pointing out how averse we are from this duty Rejoyce alwayes and again I say rejoyce Vers. 5. Let your moderation be known unto all men The Lord is at hand He further exhorteth them in all their affairs to the exercise of moderation whereby they should rather remit somwhat of what was their right according to the rule of strict justice then do any reall hurt unto others and that because of Gods presence to wit by his providence presently and by his second comming to judge the world before it be long Doct. 1. It is the duty of Christians not alwayes to exact the rigour of what in strict Law they may claim unto whether in seeking reparation of injuries Col. 3. 13. and repayment of debts Ex. 22. 25 26. or in use-making of recreations and any of their allowed liberties Gal. 5. 13. but are to remit somwhat of their right as the necessity of their neighbour Ex. 22. 25 26. or his edification calleth for it Rom. 14. 21. for this is the moderation here exhorted unto let your moderation be known 2. However Christians are not to hunt after applause or vain-glory by setting forth the good things which are in them to the publick view Mat. 6. 1. 6. 18. yet they are not under pretence of eschewing that evil or the suspicion of it to cover all they do from the view of others but are bound to make their good works manifest that others therein may see their duty and have matter of blessing God on their behalf See Matth. 5. 16. Let your moderation be known c. 3. The fore-mentioned advantages by making our good works manifest are most effectually produced not so much by speaking of the good which we do as when the work speaketh for it self unto those who do behold it and chiefly unto such as find benefit by it thus they were to make their moderation known unto all men to wit by giving reall proof of it 4. Although these duties flowing from intimate society and near relations be due onely to such who stand under those relations unto us 1 Tim. 5. 8. yet none whether good or bad are to be excluded from their just interest in those duties which are grounded upon common equity such as are duties of charity justice mercy and condescendence unto humane infirmity of which sort is this moderation here spoken of let your moderation be known to all men 5. God is still present by his providence for the help of those that fear him Psal. 145. 18. and is hasting unto his second coming when he shall judge the world in righteousnesse Rev. 22. 20. The Lord is at hand 6. The consideration and faith of Gods nearnesse as said is may incourage Christians much to the exercise of moderation in all their affairs as knowing whatever present prejudice they may sustain by their christian condescendencie in remitting somewhat of their own right rather than to hurt or scandalize others it will be abundantly made up by the providence of
Finally brethren whatsoever things are true whatsoever things are honest whatsoever things are just whatsoever things are pure whatsoever things are lovely whatsoever things are of good report if there be any vertue and if there be any praise think on these things Because those Christians at Philippi lived among Heathens in whom there were some things worthy of imitation as many other things were not therefore the Apostle exhorteth them to severall things relating chiefly to the adorning of Religion and making of it lovely unto those Heathens and particularly that they would diligently consider and from consideration imitate every thing among them which was true honest just pure and of good report providing only that those things of good report were not vices but reall vertues and so truly worthy of praise Doct. 1. It is the duty of Christians especially of those who live among haters of Religion and such as seek all occasions to speak evill of it to set themselves to search find out and as it were to cast their accompt by what means and carriage they may adorn Religion most and make it lovely unto others and accordingly to carry themselves in all things so while he is exhorting those Philippians to adorn Religion by their carriage he injoyneth them to think on those things the word signifieth to search out a thing diligently by comparing one with another as Accompters use to do 2. Christians are not to be so scrupulous as to reject things true and in themselves good though professed and practised by men who are otherwayes extreamly bad so he exhorteth them to think upon and imitate every thing which was true and honest even among the the Heathens 3. It is the duty of Christians to discern truth from errour rejecting the latter and adhering to to the former Ephes. 4. 14 15. to speak nothing but truth in their ordinary communication Eph. 4. 25 and to perform what they promise Psal. 15. 4. for they are to think upon whatever things are true 4. It is the duty of Christians so to walk as by the whole strain of their carriage they may gain respect to their persons and profession from others all their conversation savouring of nothing but gravity as being far from scurrility lightnesse and vanity in their apparell words deeds and all their behaviour 1 Tim. 2. 9 10. for those are things honest or grave as it is in the Originall which he exhorteth them to consider 5. Christians ought to consider and accordingly to perform what things are just that is whatever we are bound to do unto others whether to God or man Matth. 22. 21. whether by the Law of Nature 1 Tim. 5. 8. or of Nations Ruth 3. 13. by reason of our place or station Neb. 6. 11. whether the things we owe be determined by paction as such a sum of money or so much grain Col. 4. 1. or onely to be determined according to the rules of prudence equity or charity Col. 4. 1. whether it be fear or honour Rom. 13. 7. goodwill Rom. 13. 8. or somewhat further so as none be defrauded of that which is his own for those are the things just which he willeth them to think upon 6. Christians who would adorn the Gospel must study purity and chastity in all the parts of their conversation being far from any thing in their words or actions which may savour of obscenity or any bitter root of uncleannesse within Eph. 4. 29. for those are the things pure or chast which he exhorteth them to think upon 7. However Christians are not to venture on things sinful for humouring of those among whom they converse 2 Pet. 2. 7 8. yet they are bound in so far as with a good conscience they can to commend their persons and profession even to wicked men by their lovely affable and condescending carriage Tit. 3. 2 3. for those are the things lovely which he willeth them to minde 8. Though Christians are not to hunt after the applause of men Gal. 1. 10. yet lest the Gospel be evil spoken of through them and they in capacity to serve God in their stations by doing good unto others they are to walk so as they may be deservedly spoken well of eschewing every thing which tendeth to make their names stink and unsavory unto others 1 Pet. 2. 2. hence he commandeth them to minde things that are of good report 9. A Christian may not presently close with every thing which is well reported of or may gain applause unto himself among those with whom he liveth Luke 16. 15. But except the thing in it self be the exercise of some vertue and truly worthy of praise he is to reject it and abhor it although it be never so much cried up by others for he exhorteth them to mind those things which are of good report but with this caution if there be any vertue or praise in them Vers. 9. Those things which ye have both learned and received and heard and seen in me do and the God of peace shall be with you He presseth the former exhortation 1. from his own example he had both preached and practised those things as they themselves were witnesses 2. From the fruit following hereby they should injoy more constant communion with God and more of that inward peace whereof God is author Doct. 1. It is the duty of Ministers who would prove faithful to be much in pressing upon their hearers the substantial duties of Religion not insisting so much upon notional cases or any other thing relating lesse to peoples practice Tit. 3. 9. Of the former sort were those spoken of ver 8. which to inculcate by preaching was one great part of the Apostles task as appeareth from the many expressions here used Those things which ye have both learned received and heard 2. It is the duty of Ministers not only to presse duties by preaching but to practise what they so presse by a holy life whereby people may see that in them which they hear from them see 1 Tim. 4. 12. So did Paul Ye have both learned and seen in me 3. A people are the more bound and should be the more stirred up to go about commanded duties that they are under a Minister whose doctrine is lively and his life exemplary for Paul maketh his practice an argument to excite them to their duty Those things which ye have both learned and seen in me 4. A Christian keeping himself in the exercise of good works and practice of commanded duties may expect much of Gods gracious presence and of that tranquility and peace of minde whereof God is the author under the strongest tossings of turbulent times for he inforceth this exhortation Those things do from this promise the God of peace shall he with you Vers. 10. But I rejoyced in the Lord greatly that now at the last your care of me hath flourished again wherein ye were also careful but ye lacked opportunity In the second part of the chapter
Church did communicate with me but ye only and ye sent once and again they did not look so much unto that which others did as what they themselves were bound to do 5. As the Lord may suffer his choicest servants to be driven to worldly straits through want of things necessary so usually he makes providence to tryst with their necessity and answereth it by those who are least obliged when others who are more bound doth take no notice of it or they cannot conveniently make use of their help so even in Thessalonica ye sent once and again to my necessity when the Thessalonians to whom he was preaching neglected him or he could not receive from them the Philippians sent him supply Vers. 17. Not because I desire a gift but I desire fruit that may abound to your accompt He doth yet guard against their suspecting him of greed shewing that his praising of their liberality and charging of others with ingratitude was not that thereby he might incite them to give him more but that they might be incouraged to grow more and more as in all grace so in this of liberality whether towards him or others the advantage thereof should accresse to themselves more than to any other Doct. 1. One action in it self good and lawfull may be reckoned unto the worker either as sin or duty according to the end which he proposeth to himself in it so Paul's commending of their liberality was in it self good but if his end proposed had been onely or mainly that thereby he might excite them to give him more his action had been base and sinfull and therefore he purgeth himself of it not that I desire a gift but his intent being mainly to promove their salvation by stirring them up to their duty his action is commendable and therefore he owneth this as the thing intended by him but I desire fruit that may abound to your account 2. As Ministers ought in prudence to speak to the just commendation of any good which they observe in people v. 14. So a pious heart will not be thereby puffed up or rendered secure as if he had done enough but rather excited to make further progresse I desire fruit that may abound 3. The more a man doth abound in good works and especially in the works of charity towards such as are in misery the greater shall be his reward in Heaven though not of merit yet of grace Rom. 6. v. 23. for their fruit of charity should abound to their account It is a Metaphore taken also from the Books of Merchants our good deeds are marked as in a Compt-book by God and he will give out accordingly Vers. 18. But I have all and abound I am full having received of Epaphroditus the things which were sent from you an odour of a sweet smell a sacrifice acceptable well pleasing to God That he may remove all suspicions of that kind and praise their liberality yet further he sheweth that their gratuity carried by Epaphroditus was received of him and did aboundantly satisfie as being sufficient yea more than sufficient for the present strait and that hereby they had done as acceptable service unto God as those who under the Law did offer up a sacrifice perfumed with sweetest incense Doct. 1. Though a man be never so trust-worthy in himself and never so much trusted by those who do imploy him yet he ought in wisedome to guard against any sinistrous suspicion which may be taken up against his honestie and faithfulnesse so Epaphroditus though their Minister and doubtlesse in great reputation among them as a man who would have been loath to convert any of their publick charity to his own private use yet returneth not untill Paul give it under his hand that he had received the whole sum from him I have all or I have received all as it is in the Originall he knew not but times and peoples esteem of him might change and he might be brought to an accompt or at least some might vent their own suspicions of him privatly to under-myne him 2. Where there is frugality to manage and the grace of contentation with what the Lord is pleased to bestow a little portion of things worldly will be thought sufficient so though a covetous man and prodigall spend-thrift doth never think he hath enough yet Paul doth think it I abound and am full having received the things which ye sent 3. However there are no expiatory sacrifices for sin to be offered up by Christians Christ having offered up himself once for all Heb. 9. 28. and though the outward rite of sacrifizing in any kind be now abolished all those rudiments ceasing with the non-age of the Church which was under the Old Testament Act. 15. 10. yet the substance of the Eucharistick sacrifice used among the Jews or the thing which was pointed out by that sacrifice doth yet remain as a morall dutie never to be laid aside to wit an evidencing of our thankfulnesse to God for favours received which is done in part by giving a part of what he hath bestowed for the help of others who are in a strait for Paul in this sense calleth their charity an odour of a sweet smell a sacrifice 4. Seeing our charity and beneficence unto those who are in straits is a part of our christian sacrifice Then first it must be willingly bestowed and not through constraint 2 Cor. 9. 7. Secondly It must be offered unto God in obedience to a command and to evidence our thankfulnesse unto him and not to the creature not to the Idol of our credit and estimation or for other selfish ends Matth. 6. 2. Thirdly It must be offered on the right altar to wit Christ see Heb. 13. 10 that through his worth the offering may be accepted by God for all those were requisite unto orderly and acceptable sacrificing see Lev. 22. 19. Exod. 22. 20. and 20. 24. Doct. 5. Though there be no such measure of obedience attainable here with which the Lord will be so well pleased as to judge the performer to be perfect or adjudge him to eternal life for the worth that is in it Rom. 3. 20. Christ's obedience and sacrifice only being acceptable and thus well-pleasing unto him Rom. 5. 19. yet he may be so pleased with his obedience as to judge him sincere in what he doth and to look on his performance as his own gracious work in him and that is when the thing performed is in it self good Psal. 89. 30 31 32. done by a man in Christ Joh. 15. 4. by strength drawn from Christ Joh. 15. 5. and for the right end Gods glory and not worldly applause Matth. 6. 5. In this respect he calleth their beneficence An odour of a sweet smell acceptable and well-pleasing unto God Vers. 19. But my God shall supply all your need according to his riches in glory by Christ Jesus For their further encouragement he promiseth unto them from Scripture-grounds see Psal. 41. 1.
that God should recompence them for what they had given and that abundantly even in this life according to their necessity not for any worth or dignity in their work but of his own free-grace through Christ. Doct. 1. Scripture promises made of old are still in force and in all after-times appliable unto any indued with those qualifications which they had unto whom those promises were first made so Paul applieth that promise Psal. 41. made unto those who were charitable in David's time unto those Philippians but my God shall supply all your need 2. That general promises may be the more safely and with the greater comfort applied to our own or the particular case of others we would search into such grounds as may be most promising for faith to rest upon in expectation of the thing promised so the Apostle to help their faith to close with this promise layeth down two grounds 1. Gods sufficiency in these words according to his riches he hath whereupon to do it 2. His engagement upon his credit and honour in those words my God as if he had said He is the God whose Ambassador I am and so cannot in honour but recompence you for what ye have given to me in my strait Doct. 3. Those who enjoy most of the world cannot promise unto themselves but they may be driven to straits for he supposeth even they might be redacted to straits while he saith my God shall supply all your need 4. The more beneficial any have been unto the poor servants of Christ in the time of their abundance they may expect the more that God will be forth-coming unto them by his providence in the day of want my God shall supply all your need 5. The Lord in dealing with his people doth not look so much at their worth and deserving as what is fitting for his own glory and most beseeming for such a glorious God to do so he shall supply your need in glory that is liberality as the magnificence of such a glorious King doth call for 6. Whatever recompence the Lord is pleased to give unto the good works or alms-deeds of his Children whether here or hereafter it proceedeth not from the merit or dignity of the work but from the merits of Jesus Christ in whom they are as members in the head Christ hath purchased all and good works are only the rule according to which his purchase is distributed so he shall supply all your need by or in Jesus Christ. Vers. 20. Now unto God and our Father be glory for ever and ever Amen The Apostle in the third part of the chapter concluding the Epistle first in contemplation of all the former mercies ascribeth lasting praise and glory to God as God and as the Father of Believers through vertue of that gracious Covenant made between him and them in Christ. Doct. 1. Though we can wish no real worth and excellency to be superadded unto that which God hath for he wanteth nothing Neh. 9. 5. Yet it is the duty of Christians to be much in wishing that those excellencies which are in God may be more and more shining forth Isa. 64. 2. and that the hearts of men and Angels may highly esteem of him because of them Psal. 107. 8. for this is the glory which the Apostle wisheth unto God and by his practice teacheth others to do the like Now unto God be glory 2. That Christians may be much and real in this wish they would seriously consider that worth excellency and goodnesse of God manifested to themselves in his works particularly in his works of creation and general providence in relation to which he is here called GOD but most especially in the works of Redemption and Salvation purchased for and actually bestowed upon lost sinners in relation to which he is here called Our Father that so our own hearts being once affected and filled even to overflowing we may with greater fervency and sincerity break out with this wish That the same excellency and more of it may be manifested unto and constantly acknowledged both by our selves and others So the Apostle having considered his many favours spoken of through the whole Epistle and looking on him as God and our Father breaketh out in this wish Now unto God and our Father be glory 3. The servent desire of real Saints to have the excellency worth and goodnesse of God manifested and accordingly acknowledged are in a manner boundlesse as being circumscribed by no time or place there is no lesse than boundless everlasting glory comprehended in their wish glory for ever and ever wherby is usually expressed eternity and endlesse duration see Psal. 10. 16. Rev. 22. 5. Vers. 21. Salute every Saint in Christ Jesus the Brethren which are with me greet you 22. All the Saints salute you chiefly they that are of Cesar's houshold Secondly In the conclusion there are mutual salutations and commendations some were to be saluted by them in his name others who were with him did salute or remember themselves unto them of whom he reckoneth three ranks First Those who were in Church-office called Brethren ver 21. Secondly The private Christians or Church-members which were at Rome And thirdly More especially he designeth Cesars houshold to wit some of his Servants and Courtiers who were Converts Doct. 1. External duties of civility tending of their own nature to entertain and increase love among men are not to be neglected by Christians of which sort are civil salutations Though civility and good manners be not Religion yet Religion destroyeth them not but injoyneth them So Paul and those primitive Christians did mutually salute each other Salute everie Saint 2. Whatever a man be in his inward condition before God or in his outward condition worldly whether rich or poor noble or ignoble yet so long as he standeth a Church-member a Minister should put that respect upon him and do those duties to him which are due unto one in such a relation for he injoyneth them in his name to salute everie Saint that is all the Church-members who are Saints all of them by external or sederal sanctity or holinesse according to which in regard of the Covenant made betwixt God and the visible Church every one professing subjection unto that Covenant are separated from other people and in a particular manner dedicated unto Gods service Exod. 31. 13. Now that Saints are taken in this latitude here is very probable for if the command had been to salute only those who are Saints by inherent holinesse how could it have been obeyed for real saving grace cannot be known infallibly by another and so inevitably they should have saluted many Hypocrites in place of Saints passing by others who were Saints indeed It may indeed bear thus much That if any had more real evidence of grace than others the Apostle would have himself more specially remembred unto such but this is not all for he will have them saluting every Saint and so those
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
that they might stand perfect and compleat in all the will of God 5. It is neither the pains of a Minister nor resolution of a people Rom. 9. 16. but the power of God which worketh constancie in the way of holinesse against the stormy blasts of severall temptations for Epaphras prayeth unto God for it that they may stand perfect and compleat in the will of God 6. Approven obedience to the will of God and that which is to be aimed at is that which is 1. perfect to wit with a perfection of parts or sincere and not hypocriticall that ye may stand perfect 2. 〈…〉 earty and willing the affections being as it were filled with and carried on by the command and compleat or filled It 's a Metaphor from sails filled with winde 3. Universall as having respect unto all the Commandments In all the will of God Vers. 13. For I bear him record that he hath a great zeal for you and them that are in Laodicea and them in Hierapolis He confirmeth by his own testimony what he presently spoke concerning the zeal or fervent and burning care for so the word signifieth which Epaphras had of them and their neighbouring Churches Doct. 1. Men in place and eminencie are bound to give a testimony to the graces and gifts of any whom they know to be deserving that so the person of whom they testifie may be in better capacity to do good unto others with whom such a testimony will have weight for Paul giveth as it were a testimonial unto Epaphras I bear him record c. 2. It 's a great part of a Minister's commendation that he be zealous or fervently carefull for the spirituall good of his flock So Paul beareth record that Epaphras had a great zeal for these Colossians the people of his charge chap. 1. v. 7. 3. A Minister's zeal ought to be extended towards others of Christ's Members than those of his proper charge and chiefly unto those Churches which ly nearest unto him as being in a neerer capacitie by their good or evill example to advance or retard the work of God among his own flock So Paul beareth record that Epaphras had a great zeal for those in Laodicea and Hierapolis which were neighbouring Churches Vers. 14. Luke the beloved Physician and Demas greet you Here are some salutations sent from Luke and Demas Doct. 1. As Christ when he is about to supply his Church with a Ministery will take men of any calling whom he pleaseth to choose and make them Ministers So worldly advantage is not to be stood upon when Christ calleth for Luke the same as it seemeth who wrote the Gospel was before a Physician and had now become a Minister though his former calling would have advantaged him more chiefly at those times when Civill Authority did allow no maintenance for Ministers Luke the beloved Physician 2. Men in place chiefly should lay out their love and respect so wisely that it may tend to a man's commendation to be respected by them as being known to lay out their affection upon none but such as are worthy of it So Paul calleth Luke beloved to wit by him that hereby he may commend him to them Luke the beloved Physician 3. There are many fair Professors within the Visible Church who may afterwards turn Apostats who so long as they keep the mask of a Profession will not be behind with the best in externall duties yea and often do out-strip others for this Demas whom many take to be the same who is spoken of 2 Tim. 4. 10. to have turned Apostate and as some write an Idolatrous Priest is here among the first in saluting those Colossians And Demas greet you 4. Though judicious Ministers may have their own fears concerning such fore-mentioned Professors yet so long as they continue in the externall duties of Christianity they ought to give unto them that outward respect which is given unto others but withall Ministers would be sparing to ingage much in the commendation of any whom they have ground to suspect will prove such untill time try what they are for Paul writeth the salutation of Demas among the rest though it is like he had his own fears concerning him for he commendeth him not as he did the rest And Demas greet you Vers. 15. Salute the brethren which are in Laodicea and Nymphas and the Church which is in his house The Apostle directs them to salute in his name the Christians at Laodicea that so they might be prepared to hear this Epistle with greater attention And above all the rest he saluteth one Nymphas a man eminent for plety and the Church at his house whereby may be meant both a Congregation of Christians to whom he had given his house for a place of publick assembling to Divine Worship As also his own Family who were piously instructed and orderly governed as if they had been a Church Doct. 1. People are not so to make use of the respect and affection which a publick Minister carryeth unto them as to make others equally deserving jealous of him as if he did carry no such respect unto them for the Apostle imployeth those Colossians to salute in his name the brethren which were in Laodicea as if he had said Let them know I carry the same respect unto them which I carry unto you 2. However a Minister be tyed to respect all the Members of the Church and to evidence so much by discharging all common duties towards them yet he is bound to put some more respect upon those who are more eminent for piety among them that so by his countenancing the appearances of piety he may make it the more desirable and lovely for Paul saluteth Nymphas in particular 3. As the Primitive Church had not the countenance of Civill Authoritie to provide upon the Publick expence places for the Congregation to meet and publick maintenance for Ministers So such was the servor of love to the Gospel then that private Christians did contribute largely and freely for the up-holding of it Charity did move to give more then than force of Law can now for Nymphas gives his house to be a publick Place of meeting for the Church and the Church at his house 4. Masters of Families should so train up their houshold in the exercise of Divine Worship and in a godly conversation by instructing the ignorant 1 Cor. 14. 35. rebuking and censuring the disobedient and profane Psal. 101. 7. and by discharging all duties of worship competent to the Master of a Family and causing his Family to joyn with him Josh. 24. 15. that they may deserve the name of a Church So much is imported by those words the Church at his house as they contain a designation of his Family Vers. 16. And when this Epistle is read amongst you cause that it be read also in the church of the Laodiceans and that ye likewise read the Epistle from Laodicea He directeth them that after they have
an act of Gods mercy but God had mercy on him 3. That God preserveth the life of faithful Pastors is an act of no small mercy especially unto those who enjoy the benefit of their labours and the removal of such by death should be looked upon as no small stroak but God had mercie and his removal by death would have been sorrow upon sorrow even to Paul 4. Seeing death considered in it self is terrible Psal. 55. 4. the reward of sin Rom. 6. 23. and a privation of present life Jam. 2. 26. Deliverie from it though but for a time is a mercy even to believers who by death lose nothing but gain much Chap. 1. v. 23. especially if their delivery from death be a mercy unto others hence it is that Epaphroditus his delivery from death was a mercy even unto himself but God had mercy on him 5. A work of mercy ordinarily goeth not alone but carryeth many mercies along with it some to the person himself upon whom the work is wrought and some to others who are concerned in him Thus the mercy that was manifested to Epaphroditus in his recovery was a mercy also to Paul and not on him only but on me also 6. Then do mercies weigh with us as they ought when we look upon the sad effects which would have followed upon the not bestowing of such a mercy Thus Paul taketh a view of the extremity of sorrow which the death of Epaphroditus would have caused unto him which maketh him look upon his recovery as a mercy but on me also lest I should have sorrow upon sorrow 7. So merciful is God that though sometimes he causeth grief unto his dearest servants yet he considereth their weakness and doth not overcharge them with sorrow so he spared the life of Epaphroditus lest Paul should have bad sorrow upon sorrow 8. Courage under sufferings for Christ and rejoycing in God may well consist with moderate sorrow and heavinesse because of crosse dispensations for though Paul hath professed often his great joy under his bonds aâ— chap. 1. v. 4 18. yet he was not free of sorrow lest I should have sorrow upon sorrow which supposeth he had some sorrow already Vers. 28. I sent him therefore the more carefully that when ye see him again ye may rejoyce and that I may be the lesse sorrowful Having given and enlarged one reason for his sending Epaphroditus he addeth other two First That the Philippians having seen their faithful Minister whom they once took for dead might rejoyce Secondly That Paul's own grief might he somwhat eased their Minister being once restored to them of whom they were deprived for his cause Doct. 1. True love and christian friendship protracteth not favours but doth timeously what should and may be done for those unto whom it pretendeth so Paul sendeth him timeously and carefully that is presently after his recovery I sent him therefore the more carefully 2. The weights and griefs of the godly do prove an occasion of rejoycing afterwards their evening of sorrow endeth in a morning of joy So the grief which these Philippians had because of their Pastours sicknesse and apprehended death endeth in joy when they see him in health again that when ye see him again ye may rejoyce 3. It will be somewhat burdensome to an ingenuous spirit whatever otherwayes be his straits that others should suffer prejudice and be at any losse by reason of their kindnesse unto him So it was matter of sorrow unto Paul that those Philippians because of their respect unto him were so long deprived of their own Minister this was the sorrow which he was to be eased of by his return that I may be the lesse sorrowfull 4. It is sufficient for modest submissive and exercised Christians to meet with some mitigation of their sorrow though it be not removed from them wholly So Paul looks on this as satisfactory to him that of the great weight of sorrow and affliction wherewith he was pressed a part was to be removed that I might be the lesse sorrowfull saith he Vers. 29. Receive him therefore in the Lord with all gladness and hold such in reputation From what he hath said of Epaphroditus he exhorteth them to receive him with all joy and to give all due honour and respect unto him and to such Ministers as he was Doct. 1. The carriage or deportment of people towards faithful Ministers should not be as unto private friends but as to publick persons representing Christ as sent from Christ and as Ambassadours in Christ's stead for this is to receive them in the Lord which Paul here commandeth 2. There cannot a richer blessing be bestowed upon a People than that of a faithfull painfull and loving Minister therefore Paul bids them receive him with all gladnesse as if he had been all the friends they had in the world restored unto them from death to life 3. When the Lord doth blesse a People with such a Minister they ought to esteem highly of him as of a precious Jewell and pearl of price as they would not by their ingratitude and loathing contempt provoke the Lord to plague them with his removall Matth. 10. 23. hold such in reputation or esteem of such as precious 4. As it is Satans great design to bring a faithfull painfull Minister to disgrace and contempt Zech. 3. 1. So it is the duty of all who wish the thriving of piety and the Church to be secured from profanity and errour by all means to uphold the credite of that calling together with the lawfull authority and due respect of these who carry themselves faithfully in it so Paul commandeth that such he held in reputation Vers. 30. Because for the work of Christ he was nigh unto death not regarding his life to supply your lack of service toward me He giveth a reason why they ought to receive him gladly because he had in a sort mis-regarded his life and brought himself to the door of death for the work of Christ that is by his watching travell and pains taking to minister unto Paul in his necessities doing his utmost that Paul should want no necessary duty no more thaâ— if all the Philippians had been present attending him at whose direction he did what he did and which they would have done themselves if they had been present Doct. 1. Not only the preaching of the Word but also the performance of the duties of humanity civility and charity unto those who suffer for truth is the work of Christ and that not only because such works are particularly injoyned by Christ Heb. 13. 3. but what is done unto any such is accompted done to him See Matth. 25. 36. 40. So Epaphroditus his attending upon Paul in prison is called the work of Christ. 2. Then may a man have a good conscience under his sicknesse and bodily infirmities yea and death it self when his well-ordered zeal for Christ hath brought them on for Epaphroditus is here commended that for
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
which men do promise unto themselves from their parts or priviledges as they are opposed unto Christ is not so much in reality as in mens own conceâ—pt and fancie therefore he saith not If any other man hath but if he think he hath whereof he might trust in the flesh Vers. 5. Circumcised the eighth day of the stock of Israel of the tribe of Benjamin an Hebrew of the Hebrews as touching the Law a Pharisee 6. Concerning zeal persecuting the Church touching the righteousnesse which is in the Law blamelesse What he spake in general of his ceding to none in those things whereof his adversaries boasted most he maketh now to appear by reckoning forth eight priviledges As first he was circumcised and so a member of the Church Gen. 17. 11. Secondly The eighth day to wit after his birth and so no Proselyte or Convert from among the Gentiles Exod. 12. 48. Thirdly Of the stock of Israel and so not the son of a Proselyte who used to be circumcised the eighth day Gen. 17. 12. Fourthly Of the tribe of Benjamin whereby he sheweth the certainty of the former by pointing at his particular tribe as also the nobility of his race the first King of Israel being of that tribe 1 Sam. 10. 20 21. And that he came of that tribe which with the tribe of Judah clave to the house of David and the true Worship of God at Jerusalem after the revolt of the ten Tribes Fifthly An Hebrew of the Hebrews to shew his descent from Abraham called the Hebrew Gen. 14. 13. without any mixture of blood by marriage with forreign Nations which might be exactly known by their publick Registers wherein was marked the several descents of particular families Ezra 2. 62. Sixthly As touching the Law a Pharisee and so for his profession most strict the sect of the Pharisees pretending to more strictnesse than any other see Act. 26. 5. Seventhly For his zeal to the Law he was most fervent and so that without respect of persons he persecuted the Christian Church who were looked upon as destroyers of the Law And eighthly As to his personal obedience unto the Law his conversation was blamelesse he could not be justly taxed by men who see no further than the outside 1 Sam. 16. 7. Doct. 1. Those things which natural men especially the finer sort of hypocrites rely upon before they come to Christ are such as are here reckoned forth and may be reduced unto three heads first Church priviledges such were the first five Secondly Strictnesse and zeal in profession such were the sixt and seventh Thirdly A life free from scandal and as to men blamelesse such was the eigth for Paul mentioneth all those as props whereupon men who are destitute of Christ do rely yea and himself did once place his confidence in them as appears from v. 7. Those things were gain unto me Doct. 2. A profession of more than ordinary strictnesse in religious observances is no infallible mark of grace for natural men without Christ yea Church-renters and dividing Sects such as were the Pharisees may pretend to it So Paul once to wit when he was out of Christ and a renter and persecuter of the Church boasted in this That he was a Pharisee that is one of that Sect which pretended to more nor ordinary strictnesse 3. Where men do once engage themselves in Sects and Schisms their furious zeal will drive them on to prosecute their nearest relations and those who have nearest interest in Christ if they oppose themselves to their damnable Errors and to place the very substance of Religion and of doing service unto God in their persecuting of them So Paul being a Schismatick Pharisee did persecute all who were of the Church without distinction and mentioneth his so doing as one pâ—op of his confidence and boasting before he came to Christ concerning zeal persecuting the Church 4. Natural men yea bloody persecutors may attain to freedom from any outward vice and to such a conversation as will be in the sight of men altogether blamelesse So Paul even when persecuting the Church he was as touching the righteousnesse which is of the Law blamelesse Vers. 7. But what things were gain to me those I counted losse for Christ. Having shown what he had to boast of he declareth his esteem of all those things to wit That however when he was in an unconverted state he relied upon them for salvation as much as any other yet now having seen nothing would redownd unto him therby but a real hurt damage he had taken his confidence from off them and wholly placed it on Christ. Doct. 1. It is a matter of great difficulty for any man especially in an unconverted estate to excell in parts priviledges or in a blamelesse life beyond others and not rely on them as that which will bring them to Heaven and so in effect put them in Christ's place for those things were gain to Paul he thought to merit Heaven by them 2. Whatever a man doth rely upon without or besides Christ for righteousnesse and salvation he will when rightly enlightned see a reall losse and hurt to be in it So those things were counted losse by Paul because not only they could not effectuate that for which he did rely upon them but also his confidence in them and the esteem which he had of them impeded him much from coming to Christ those I counted losse 3. There is that in Christ and only in him wherein a soul throughly touched with the sight of sin and deserved wrath will find full and solid satisfaction in order to righteousnesse and salvation So Paul being thus touched Act. 9. 6. taketh his confidence from off all those things placing it only on Christ he counted them losse for Christ that is that he might know him gain him and be found in him being cloathed with his righteousnesse as he explaineth afterwards Vers. 8. Yea doubtlesse and I count all things but losse for the excellency of the knowledge of Christ Jesus my Lord for whom I have suffered the losse of all things and do count them but dung that I may win Christ. What he hath presently spoken of taking his confidence from any thing in himself and placing it wholly upon Christ he repeateth again and again and extendeth it also to all things imaginable without Christ which things however in themselves excellent yet being compared with excellent Christ and as to the point of placing confidence upon them were but losse and damage unto him and however the taking of his confidence from off them was difficult for him and a very suffering upon his part yet he had done it and in the mean time did not repent himself of it counting them as very dung in the fore-mentioned respects and this all that he might gain Christ. Doâ—â— 1. In the matter of our justification before God we are not only not to rely upon our Church-privileges or our works seemingly good
before conversion but also are not to place our confidence even in these works which are really good as being wrought in us by the Spirit of God after our conversion for Paul maketh his speech to rise from those things which he had being yet in nature to all things even not excepting those which he had being now converted although before that time he had done many things which were really good Yea doubtless I count in the present time all things losse 2. Before a man do quite his own righteousnesse and all his other props of vain confidence to rely wholly upon Christ he must first know somewhat of Christ's worth and sufficiencie to do his turn so Paul hath some knowledge of a matchlesse excellencie in Christ which serveth as a motive to make him undervalue all other things to be at him for the excellencie of the knowledge c. 3. The bare knowledge of Christ's excellencie and worth is not sufficient for righteousnesse and salvation except the heart by falth fasten upon and adhere to him being so known for the word knowledge according to the custome of the Hebrew language includeth the acts of the will and affections following upon it Psal. 1. 6. and so it is afterward expounded in these words that I may gain him be found in him having his righteousnesse 4. He that hath taken his confidence from off his own righteousnesse and placed it wholly upon Christ may and should plead interest in Christ and boast of him as his so doth Paul the knowledge of Christ my Lord. 5. A man will not attain to quit his own righteousnesse and his other props of vain confidence to be-take himself wholly unto Christ untill he be made to do it the Law and a wakened conscience must drive him out of those lurking holes before he quit them Rom. 7. 9. hence he saith for whom I have suffered the losse of all things that is as the merchant suffereth the losse of his goods by casting them away in the time of a storm which is sore against his heart if he could do otherwayes and were not through fear of the losse of his life driven unto it the originall word signifieth such a suffering of losse as this 6. So excellent is Christ that all things compared with him and set in opposition to him have that much of basenesse in them that hardly a word base enough can be found to expresse them so he counteth even all things compared with and opposed to him not only losse but dung 7. So compleat is that satisfaction which is to be found in Christ when he is throughly ventured upon for righteousnesse and salvation that the man which hath so done needs not yea will not repent himself of so doing or for under-valuing quiting and trampling upon every thing which impeded him from closing with him for Paul who had suffered the losse of all things for him taking a review of what he had done seeth no reason to recede from it and herefore in the mean time saith I do count them but dung 8. Our closing with Christ by faith for righteousnesse and salvation having denyed confidence unto any other thing besides him is a grace the acts whereof would be often repeated avowed and stood to because it groweth and riseth higher the more it is exercised So Paul in these two Verses repeateth it thrice and his speech doth still rise by degrees those I counted losse yea I count all things but losse and do count them but â—ung saith he 9. There is no gaining of Christ and his righteousnesse except we renounce our own first and the more of losse and damage we see in our own works parts and privileges the more fully and freely the heart be taken off from relying on those there is the more ready accesse to close with Christ and thereby to get all that is in him made out own for Paul by counting all those losse and not otherwayes gaineth Christ that I may gain Christ. Vers. 9. And be found in him not having mine own righteousnesse which is of the law but that which is through the faith of Christ the righteousnesse which is of God by faith He hath shewen one advantage by renouncing confidence in himself to wit his gaining Christ here is a second that hereby in the day when God shall search sinners chiefly in the day of generall judgement he should be found by God incorporated in Christ and sentence should passe upon him not according to his own inherent righteousnesse which consisteth in personall obedience unto the law but according to that imputed righteousnesse of Christ's freely gifted by God and received by faith Doct. 1. It shall go well with those and those only in the day of exact search and tryall especially in the day of generall judgement who shall be found in Christ for this is the great advantage of his counting all things losse that I may be found in Christ. 2. Whoever hath once sincerely closed with Christ by faith shall constantly remain united to and ingrafted in him for the Apostle supponeth that once having gained Christ he shall be found in him at the last day and be found in him 3. As there is no compearing before God in the great day to a man 's own safety and comfort without some righteousnesse of one sort or other so there is no inherent righteousnesse consisting in a man 's own personal obedience unto the Law which can secure him from the dint of God's anger and justice therefore saith he not having mine own righteousnesse which is of the law that is not relying on it as that which would commend him to Godâ— and all righteousnesse inherent even that which is wrought in us by the Spirit of God is called our own because it is really in us 2 Pet. 1. 8. and we our selves being wrought upon by God do really concur for the working of it v. 12. 4. Not only works done in obedience to the Ceremoniall Law or by men in their unrenewed state are uselesse as to the justification of a sinner but even those also which are performed by the truly godly and regenerate in obedience to the Morall Law for Paul quiteth all that righteousnesse which could be called his in the mean time when he had been now of a long time renewed not having mine own righteousnesse 5. That righteousnesse which can sufficiently secure a man in the great day from the dint of God's wrath and justice is onely Christ's to wit that righteousnesse which was inherent onely in him and but imputed unto us Rom. 5. 19. That which is through the faith of Christ saith he that is faith laying hold on Christ. 6. This righteousnesse which can secure a lost sinner from the stroak of justice hath relation unto God in a particular manner as being the righteousnesse of that Person who is God Jer. 23. 6. that onely righteousnesse which is accepted of God Matth. 3. 17. and the imputation whereof to