A brief exposition of the Epistles of Paul to the Philippians and Colossians by James Fergusson ...

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 ●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 s●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 give●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 ●nce their first embracing of the Gospel , ver. 5. and ●●cause of his perswasion of their perseverance , grounded on Gods saving work of grace begun in them , v●● . 6. the evident signs of which grace he perceived in ●●em , ver. 7. which made him sincerely love them , ver. 8. And partly by his seeking growth in grace from God to them , ver. 9 , 10 , 11 :

In the second part of the Chapter , lest his present affliction might prove a stumbling-block in their way , he shewe●● , that the Gospel had gained much by his sufferings already , to ver. 19. That it should have no losse , but advantage thereby in time coming , to ver. 25. And that he was very confident that his trouble should have an happy issue , in his deliverance from imprisonment , for their future benefit , to ver. 27.

In the third part of the Chapter , he exhorteth them to constancy and unity , ver. 27. And to courage under sufferings , by several arguments , unto the end of the Chap.

Vers. 1. Paul and Timotheus the servants of Jesus Christ , to all the Saints in Christ Jesus , which are at Philippi , with the Bishops and Deacons .

IN this verse is the Inscription , declaring who was the Author of this Epistle , together with the joynt asserter of the Truths contained in it , and to whom it was written . Doct. 1. Christian sobriety doth teach us to speak sparingly of our own credit and authority , except when weighty reasons do urge thereto : for , although Paul doth design himself often from his office of Apostleship , when he writeth to these Churches where his Apostolical authority was questioned ( 1 Cor. 1. 1. compared with 1 Cor. 9. 1 , 2. ) yet here he doth it not : because these Philippians did not call his Apostleship in question . 2. Unity and concord among Ministers in giving joynt testimony to the same Truths , doth adde a weight unto what they preach , in the esteem of their hearers : for , Paul joyneth Timothy with himself in the Inscription of the Epistle , that the Truths contained in it , appearing to be attested by them both , might have the more weight with the Philippians ; Paul and Timotheus . 3. Preachers of the Gospel are in a special manner the Servants of Christ , as being wholly dedicate , 2 Tim. 2. 4. and perpetually , ( Luke 9. 62. ) astricted to his more immediate service : As servants were of old to their masters , so were Paul and Timotheus the servants of Jesus Christ . 4. It is abundant credit , and doth commend a man sufficiently unto those who really are Christs , that he is known to be a servant of Jesus Christ : for , Paul seeketh , and expecteth to be had in due regard for this , That he and Timotheus were servants of Jesus Christ . 5. The whole bulk of those visible Churches , unto whom the Apostles did write , is designed by the name of Saints : partly , because some among them , and those the better , though usually not the greater part , were really Saints , and inherently holy , Rev. 3. 4. for whose cause the whole Community are called Saints : partly , because it is the duty of every one within the Church , and the end of their calling , to be holy , Levit. 11. 44. and partly , because all and every one within the visible Church , are federally and externally holy ; in so far as God , by entering Covenant with them , hath separated them from other people , as dedicated unto him for his worship and service : So whole Israel is said to be sanctified , Exod. 31. 13. and the child procreate of parents , whereof one is a Believer , is called holy , to wit , by this external and federal holiness , 1 Cor. 7. 14. And thus Paul , writing here to the visible Church , calleth them Saints at Philippi . 6. As , to make a man internally and spiritually holy , it is necessary he be in Jesus Christ , united to him , and drawing influence from him by faith , Job . 15. 5. So to make a man externally holy , to be called and esteemed federally holy , as every member of the visible Church is said to be holy , and in Christ , requireth a visible and externall union with Christ , consisting in external covenanting and serious professing of Truths relating to him ; the effect of which union is the communication of common gifts , unto every one according to his measure , 1 Cor. 12. 6 , &c. for this cause the Apostle here calleth all the professed Christians in Philippi , Saints in Christ Jesus . See John 15. 2. which supposeth some to be in Christ , to wit , in the way presently mentioned , who yet may be found fruitlesse , and consequently unregenerate . 7. The dignity and parts of a Minister , or of any Church-Officer , do not exempt him from a necessity of being taught , exhorted , reproved and comforted : for , Paul directeth this Epistle ( wherein he teacheth , exhorteth , &c. ) as to the people , so to the Church-officers ; to Bishops and Deacons . 8. The Bishops mentioned in Scripture , are nothing else but ordinary Pastors , and Overseers of particular Flocks , of whom many might be , and were in one City , such as Philippi ; which could not have been , if they had been trusted with the actual oversight of many Congregations , and of whole Provinces , as is now alleaged by those who distinguish betwixt Bishops and Pastors , and make them Office-bearers of a higher degree in the Church : for the Epistle is directed to the Bishops at Philippi . 9. As the Lord Christ hath appointed some Office-bearers in his House for the oversight of the souls of his people , as Ministers , and Elders , here designed by the name of Bishops , or Overseers ; see Act. 20. 17. compared with ver. 28. So he hath appointed others , to take inspection of their bodily necessities , that those who are indigent may be supplied by their care , and the charity of the Flock , who are here called Deacons . See Act. 6. 1 , &c.

Vers. 2. Grace be unto you and peace from God our Father , and from the Lord Jesus Christ .

He saluteth them most Christianly , by wishing unto them Grace , that is , Gods favour , as the fountain ; and Peace , that is , peace with God , peace with their own conscience , peace one with another , and all sort of prosperity , as streams flowing from that fountain : and all this he seeketh from God through vertue of the merit and intercession of Jesus Christ . Doct. 1. Gods grace and favour is the root and fountain , from which , peace with God , with our own conscience , and all sanctified prosperity , and peace among our selves , do flow : for , all those are understood here by peace , which Paul wisheth unto them as the fruits of Gods grace , joyning Grace and Peace . 2. In seeking things needful from God , we would look unto him , not as standing disaffected to us and at a distance from us , but according to the nearest relations , which we can reckon our selves to have unto him : So Paul eyeth God as his and their father , reconciled through Christ ; from God our Father . 3. Whatsoever cometh from God to Believers , is conveyed unto them by vertue of Christs merit , ( whereby he hath purchased all things for them , Isa. 53. 5. ) and of his intercestion , whereby , he applieth his purchase unto them , Heb. 7. ●5 . Whence it is , that he asketh from God the Father , but through Jesus Christ .

Vers. 3. I thank my God upon every remembrance of you , 4. Alwayes , 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 knitteth the hearts of Christians in the straitest tie of mutual love , is , not so much carnal respects and natural relations , ( 2 Cor. 5. 16. ) as the real evidences of Gods grace in the person loved : for , Paul had them in his heart , because they were partakers of his grace . 3. Albeit no precept , or practice , in the whole Scripture , doth evince , That visible Churches are to be constitute of those only , who ought to be accounted truly gracious by discerning Christians ; ( Matth. 13. 28 , 29 , 30. ) Yet this impedeth not , but the Gospel hath been so far blessed in some places , as that the whole members of some particular Churches , by their godly and sober conversation , have given positive evidences of true grace in them , even to very discerning Christians ; and that the Gospel may have the same effects in some particular Churches is yet possible : So Paul thinks it meet to judge of them all at Philippi , as truly gracious , to wit , all who were of age ; It is meet for me to think this of you all . 4. The judgment which one Christian passeth upon the inward gracious estate of another , is not alwaies according to the verity and truth of the thing ; but it is grounded upon , and flowing from charity , which hopeth the best in things which are uncertain , ( 1 Cor. 13. 7. ) and so may be deceived : Thus Paul doth not affirm possitively that they were all gracious , only it was meet for him to judge so of them , and that because of his charity and affection towards them , which did , and justly might , preponderat with his judgment in the present case ; because I have you in my heart , saith he . 5. There must be some positive , though not infallible , evidences , of the inward work of grace in a person , before we can warrantably pass a judgment , even from charity , upon him , as truly gracious : for , Paul groundeth his charity upon such evidences ; in somuch as both in my bonds , &c. 6. It is the part of each professor , to avow , support , speak for , joyn with , and by all lawful means defend those who are suffering for the truth of the Gospel , or employed any other way for the defence or confirmation thereof ; for , they were partakers with him , both in the defence and confirmation of the Gospel . 7. When a person , living otherwise without offence , is zealous for the Truth of God , owning those who do suffer for it , contributing his uttermost to uphold it , even when the powers of the world would bring it down , and doth not draw back for fear of any hazard ; it is ground sufficient for Charity to judge of that person , as truly gracious : for , Paul thinketh it meet to judge so of those Philippians , because they owned him , both in his bonds , and confirmation of the Gospel .

Vers. 8. For God is my record , how greatly I long after you all , in the bowels of Jesus Christ .

He confirmeth what he spoke ( ver. 7. ) of his sincere love towards them , by taking God to witnesse , how much he was affected towards them with a truly Christian love . Doct. 1. The most secret inclinations , and motions of our inward affections , are plain and naked before God : otherwaies Paul would not have appealed unto him as witnesse of the sincerity of his love and affection , saying , God is my record . 2. The taking of an Oath , or appealing to God the searcher of hearts , as a witnesse to the truth of what we affirm , is not unlawful ; but in some cases a duty : for , God is my record , saith Paul . 3. Though the taking of an oath be lawful in some cases , yet not for every trivial businesse , but for grave and weighty causes : for , here Paul doth it for a weighty cause , even to procure and facilitate this peoples attention to the Gospel , and to secure the successe of his pains among them , as appeareth from the scope , in order to which he perswadeth them of his hearty affection : for , saith he , God is my record , how greatly I long , &c. 4. The mutual love of Christians should not be camal , for selfish and worldly reasons and ends only , but spiritual ; A love like unto Christs for fervency and sincerity ; a love , whereof Christ is the author , and having Christs honour and the spiritual good of those who are loved for its main ground , motive and end : for , that is to love in the bowels of Christ . 5. Christian love among Christians , doth evidence it self much in Christian fellowship , as occasion offereth : for , in place of saying , how he loved them , he saith , how be longed for them , as desiring to evidence his love that way , if he had opportunity .

Vers. 9. And this I pray ; that your love may abound yet more and more in knowledge , and in all judgment .

He exciteth them yet more unto further progresse , by seeking those things from God to them , wherein he would have them to advance and grow ; as namely , Love to God and their neighbour , together with knowledge , and the spiritual sense or tastings of Gods goodnesse and love : for , the word rendred judgment , doth also signifie spiritual sense and experimental knowledge . Doct. 1. There can be no such measure of grace attained , but further progresse ought to be endeavoured : for , he prayeth that those Philippians ( whose graces he hath presently commended ) may abound more and more . 2. Love unto God and our neighbour , especially unto those who are Gods , is so necessary , 1 Cor. 13. 1. so comprehensive , Matth. 22. 37 , 39. and meeteth with so many things to extinguish it , Matth. 24. 12. that we are not easily to be satisfied with a small measure of that grace : for he prayeth , that their love may abound . 3. Such love and zeal are commendable and to be sought after , as have a proportional measure of knowledge going along with them : for he prayeth here , that their love may abound in , or , with knowledge . 4 There is a spiritual sense and experimental knowledge , whereby we find what Scripture speaketh of Gods goodnesse verified in our selves : for , so much is understood here by all judgment , or , sense . 5. This sense and experimental knowledge , would be sought after , as the most effectual mean to beget , entertain and encrease the love of God in those who are his : for he prayeth , that their love may abound in , or , with sense .

Vers. 10. That ye may approve things that are excellent , that ye may be sincere , and without offence till the day of Christ : 11. Being filled with the fruits of righteousness , which are by Jesus Christ unto the glory and praise of God .

Here four ends are subjoyned ; for attaining whereof , he would have them abounding in the three fore-mentioned graces . 1. That they might be endued with a spirit of discerning betwixt Truth and Error , right and wrong : for , so the former part of ver. 10. is to be read , that ye may try things that differ : of which trial , the approving of things that are excellent , ( as the word is rendered in our Bibles ) is the commendable effect . 2. That they might be sincere without any mixture of sinful byasse in their choice of things after trial . 3. That they might be kept from being occasions of stumbling unto others , ver. 10. And , 4. That they might abound in good works undertaken and gone about in the strength of Christ , and tending to Gods glory as their main scope , vers. 11. Doct. 1. That a Christian may be throughly fitted to judge of things controverted , there is more required than notional light in the brain , to wit , Practice according to what he already knoweth , and some experimental knowledge and taste of divine Truths in his own heart : for , the Apostle , with knowledge , requireth , abounding in love and sense , that so they might try those things which differ . See Heb. 5. 14. 2. Such knowledge as enableth a man to discern betwixt Truth and Error , right and wrong , is then worthy to be sought after , when sincerity in choosing what is right , and rejecting of what is wrong , is joyned with it : for , he conjoyneth those two , Ye may discern things that differ , and be sincere . 3. It should be one of our main desires , ( whatever be our wrestlings with corruption within our selves ) that yet it may not break forth to the offence of others : So Paul prayeth , that they may be without offence . 4. No shorter term ought to be assigned unto our growth and daily progress in holiness than the day of our death ; for , then , and not till then , shall grace be compleated , Heb: 12. 23. Thus he prayeth , they may abound more and more , unto the day of Christ ; that is , Either the day of every mans death , so called , because of the particular sentence or judgment , which is passed by Christ upon every man immediatly after death , Luke 12. 20. and 23. 43. or , the day of Christs second coming , 1 Thess. 5. 2. And this he will have the term-day of their endeavour to continue sincere and without offence : because the final and open acquittance of the Elect from sin and misery shall be reserved until then , Matth. 25. 33 , 34. 5. It is not sufficient for Christians to walk without offence , by abstaining from what is grosly evil ; but they must also set about the doing of what is good : being filled with the fruits of righteousness . 6. It is not the doing of one good work , or of some few , which will sufficiently evidence a man to be righteous , except he aim at the constant practice of everything which is good : for , that is to be filled with the fruits of righteousness , or with good works , whereby the sincerity of our righteousnesse is tried , as the tree by the fruits , Luke 6. 44 , 45. 7. That a work be truly good , or , a fruit of righteousnesse , it is necessary that the work be done by one who is in Christ by faith , and by vertue of strength drawn from Christ : for , these fruits required are by Jesus Christ , that is , by strength drawn from him : which presupposeth the person to be ingrafted in him , Job . 15. 4. 8. It is necessary also for a good work , That the doer of it have Gods glory for his main scope , and not vain glory , credit , or any by-respect : otherwise he is an empty vine , bringing forth fruit unto himself , Hos. 10. 1. So they are to be unto the glory and praise of God .

Vers. 12. But I would ye should understand , Brethren , that the things which hapned unto me , have fallen out rather unto the furtherance of the Gospel .

In the second part of this Chapter , lest they should have stumbled at his present suffering , and feared lest thereby the Gospel should have been totally extinct ; he sheweth , first . That the Gospel had received much advantage already by all those sad things , which had befallen him . Doct. 1. It is the duty of Christ's Ministers , as to forecast what may prove a stumbling-block in the way of the Lords People , to retard them in their christian course ; So , by all means to endeavour the removal of it : Thus Paul wisely foreseeth , and carefully laboureth to remove that offence and discouragement , which Christians were apt to take from his sufferings ; But I would ye should understand , &c. 2. So wise and powerful is God in working , that what is intended by adversaries to obscure his glory , and to mar his work , He maketh it tend to the further clearing of the one , and promoving of the other ; which holdeth chiefly in the sufferings of his servants for Truth , whereby the Lord hath promoved the Gospel frequently as much as by their preaching : So Paul's sufferings had fallen out to the furtherance of the Gospel . 3. That Truth is a gainer by our saddest sufferings , is sufficient reason for contentment under them : for , Paul resteth satisfied , and would have others satisfied also with this , That all his sufferings had fallen out to the furtherance of the Gospel . 4. The observing of the advantage that cometh to the Gospel by the suffering of the Saints for Christ's Truth , serveth greatly to remove the scandal of the crosse : for this end would the Apostle have them to understand that what had befallen him , was for the furtherance of the Gospel .

Vers. 13. So that my bonds in Christ are manifest in all the Palace , and in all other places .

He giveth two evidences , that advantage had come to the Gospel by his sufferings ; First , his bonds , or the Gospel which was the cause of his bonds , was made famous in Nero's Court , and els-where , whileas every one almost , enquiring after the cause of his sufferings , did learn somewhat of Christ and the Gospel by that mean . Doct. 1. That the Gospel getteth entry in the Houses of Kings and great men , is a great advantage and furtherance to it : for , this he reckoneth as one advantage , even that the Gospel by his bonds was manifest in all the Palace . 2. An occasional report , and general fame of Christ and the Gospel , may , through the blessing of God accompanying it , take some by the Heart , to whom that report doth come : for , by the very occasional mentioning of the Gospel , as the cause of Paul's sufferings , some were made to enquire and learn so much of it , as made them fall in love with it : else he would not have thought the manifesting of his ●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 apologie● and defences for the power and truth of the Gospel : I am set ( saith Paul ) for an apologie of the Gospel , as the word is in the original .

Vers. 18. What then ? notwithstanding every way , whether in pretence , or in truth , Christ is preached , and I therein do rejoyce , —

He giveth a second answer unto that which might have been objected , to wit , Whatever they aimed at in their preaching , yet Jesus Christ was made known by them : and this made him glad . Doct. 1. The blessing of the Word preached , doth not depend upon the honestie and saving grace of the Preacher : A gracelesse Minister , may ( through Gods blessing upon his own Truth ) be an instrument of much good unto others : for , they who preached Christ in pretence only , pretending love to Christ , but really seeking their own applause , were surely doing good unto some ; else Paul would never have rejoyced so much that Christ was preached by them . 2. The apparent diminution of our own esteem and credit ought not to be much regarded , if high esteem of Christ be upon the growing hand : Paul regarded it not ; notwithstanding , saith he , that is , though they seek to over-shadow me , yet Christ is preached , and I rejoyce . 3. The man whose heart is inflamed with love to Christ's honour , and the salvation of lost sinners , so as not to value his own particular hazard , being put in the ballance with those , may expect to find much joy and comfort under his saddest sufferings : for , Paul , being thus disposed , rejoyceth , though in bonds : I therein do rejoyce .

Vers. — 18. yea , and will rejoyce . 19. For I know that this shall turn to my salvation through your prayer , and the supply of the Spirit of Jesus Christ .

That he may yet further prevent their stumbling at his sufferings ; he sheweth , That , as the Gospel had gained much thereby already , it should gain yet more ; and that his joy in that respect should not be taken from him ; and that , because he knew , partly from Scripture , and partly also , as it appeareth , from special revelation , that this , to wit , all the machinations of his adversaries against him , should be so ordered of God , as that by the renewed supply of furniture from the Spirit of Christ , obtained by their prayers , his salvation should be advanced by them ; where by salvation we understand , not only his eternal well-being , but his constancy also in avowing Truth , and the preservation of his temporal life for the time , as he cleareth afterwards : the contrary of both which was aimed at by his envious brethren , their design being , as it seemeth , either to drive him , through his own fear , unto apostasie from Christ , or otherwise to incite Nero to put him to death . Doct. 1. A suffering Christian , especially a Preacher , may attain , not only to present sweetnesse and joy under a bitter crosse ; but also to a sweet strong perswasion of the continuance of that joy in the time to come : for , Paul not only rejoyceth in the mean time , but also confidently resolveth , I will rejoyce . 2. The joy of a Christian under a crosse is grounded , not only upon good presently enjoyed and felt , but also upon that , which by faith is apprehended as yet to come ; so Paul rejoyceth , and promiseth to rejoyce , because he knew by faith , that this should turn to his salvation . 3. So powerfull and wise is God in working , that out of the eater he can bring meat , by ordering our sad afflictions so , that our salvation both temporal and eternal , shall be advanced thereby : thus was it with Paul ; I know that this shall turn to my salvation . 4. That Christians are kept constant under sad sufferings , and made to advance in the way towards salvation thereby , proceedeth neither from the nature of the crosse , nor yet meerly from the power of inherent grace ; but chiefly from the actual influence and renewed supply of furniture from the Spirit of Christ : for , that this did turn to his salvation , was , through the supply of the Spirit of Jesus Christ . 5. Prayer conscientiously gone about , is an excellent mean for drawing from God through Christ the choicest of his mercies , not only to our selves , but also to others , for whom we pray : So , through the prayer of those Philippians , supply from Christ was to be communicated to Paul . 6. They who pray best and most spiritually , are not most taken up with the conceit of their own prayers : for , Paul imputeth his receipts more to their prayers , than to his own ; though none will question but he prayed as much , and as well as any of them : through your prayers , saith he .

Vers. 20. According to my earnest expectation and my hope , that in nothing I shall he ashamed , but that with all boldnesse , as alwayes , so now also Christ shall be magnified in my body , whether it be by life or by death .

Paul's envious adversaries aimed at two things ; either to drive him to apostacie , or to incite Nero to take his life ; and in the preceding Verse it is showen , that Paul knew they should be disappointed in both these : Now he explaineth his knowledg and perswasion of their disappointment in the first , and sheweth the ground of that perswasion . His perswasion had two parts ; the Negative part is , No terrour of flesh should ever make him deny the truth , as a man ashamed of it . The Positive is , That he should continue in the stout avowing of truth , and magnifying of Christ , whether he died or lived : The grounds of this his perswasion were , hope in Gods Word , his earnest expectation , flowing from his hope and by-past experience . Doct. 1. To turn our back upon truth , for eschewing of suffering , saith as much , as that we are ashamed of Christ and his truth : and there fore they who do so , may expect that Christ will be ashamed of them . See Luke 9. ver. 26. hence in place of saying , he will not deny truth in any thing , he saith , in nothing I will be ashamed . 2. Christians in the case of tryall especially , would be very strict and precise , so as not to recede from the least point of truth or dutie . Thus the Apostle resolveth , I will be ashamed in nothing . 3. The first step towards defection is , a declining of , and relenting in the professing and bold avowing of truth , when God calleth us to it : and to avow truth boldly , as occasion offereth , is a soveraigne mean to keep us from being ashamed of it . For , Paul opposeth those two , his being ashamed of truth , and his bold avowing of it ; the latter as preventive of the former : in nothing I will be ashamed ; but that with all boldnesse . 4. The avowing of truth boldly under persecution , tendeth much to the magnifying of Christ his truth , for which we suffer ; and his strength which beareth us up under sufferings , being thereby much commended : Hence he calleth his boldnesse for truth , under his bodily sufferings , a magnifying of Christ ; so now also Christ shall be magnified in my body . 5. A Christian is not to hesitate much in the matter of his death or life , if so he may get Christ magnified by either of them ; for , Paul standeth not much , if so Christ be magnified , whether it be by death or life . 6. The hope of a Christian , having a word of promise for its ground ( Psal. 130. ver. 5. ) shall never be disappointed : for , Paul concludeth all this should turn to his salvation , and that he should be carried through under sufferings , because there being a generall word of Promise for it , Rom. 8. ver. 28. he hoped in that word ; according to my hope , saith he . 7. Then is our hope of the right stamp , and truly Christian ; when being founded upon the Word , it exciteth the heart earnestly , and by all lawfull means to pu●sue after the thing hoped for ; so the Apostl's hope is joyned with earnest expectation : the word signifieth , the expectation of a thing with head and neck stretched out , as pressing to be at it . 8. The frequent experience of Gods being nigh unto us , and honouring of himself by us in former tryals , is a ground for hope to rest upon , that he will not leave us in the present strait ; so Paul gathereth present confidence from former experience : that as alwayes , so 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 t●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 useful the continuance of his life should be to the Church of Christ , and withall having probably a special revelation of the thing , he expresseth at least his confidence ( if not his certain perswasion ) that not only his life for this time should be preserved , but also , that being set at liberty , he should come and remain with them ; and all this that they might be further promoved in the way to Heaven , especially in the grace of believing , ver. 25. and have more abundant matter of gloriation in Christ , having received a new proof of his power , and good will in delivering of Paul from death , and sending him unto them , ver. 26. Doct. 1. The Lord in mercy often prolongeth the life of useful instruments , and keepeth them from Heaven the longer , that the Church may reap advantage by their labours : So Paul was to abide and continue with them all . 2. A faithful Minister , though he be not tied to submit to the losse of Heaven and salvation ; yet he ought contentedly to spare the enjoyment of it for a time , if so be his life may do good to the Church of God : for , Paul is content upon this accompt that his life be prolonged : having this confidence , I know I shall abide . 3. God alwaies can , and sometimes doth so calm the rage of persecutors , that they do not execute the evil by them intended against his Servants , whom he still preserveth and doth deliver from death and bonds , so long as he hath work for them : for , saith Paul , having this confidence , I know , &c. His confidence , that he should be delivered , doth import , that God may deliver when he pleaseth , and that at least , considering the present posture of affairs , it was very probable that he should be delivered : If it do not also import a certainty of faith , grounded upon some particular revelation , that it should be so : for , the word most frequently signifieth an assured confidence . See 2 Tim. 4. ver. 16 , 17 , 18. Where Paul doth seem to insinuate , that after his first captivity and compearance before Nero , he was set at liberty , and did preach the Gospel among the Gentiles ; though he was afterward apprehended and put to death . 4. They who have received a great measure of gifts and graces , and have the opportunity of enjoying the fellowship of others , should improve their time and parts , in their place and station , for the spiritual advantage of those with whom they converse : for , so doth Paul look on his continuance with them , that it should be for their furtherance . 5. As there is no grace , wherein Christians ought not to aim at progresse and growth , 2 Pet. 3. 18. So , especially , they would labour to grow in faith , as being that grace , which by it's growth , is cause of growth in all other graces ; it is the mouth which sucketh the milk of the Promises : and therefore Satan obstructeth our growth in that grace most , Luk. 22. 31 , 32. Hence the Apostle would aim at their growing in this grace especially : for your furtherance and joy of faith , saith he . 6. As there is a joy of sense , Job . 16 24. So there is a joy arising from the solid satisfaction which the heart doth receive from laying hold on Christ and the Promise , Psal. 60. 6. which is here called the joy of faith . 7. The several instances of Christs kything his power and good will in the delivery of his Church , or of any particular member thereof from a desperate strait , should be improved for strengthening of our faith , and increase of holy boasting and gloriation in God : for , Paul sheweth the fruit of his deliverance should be the furtherance of their faith , and that their rejoycing might be more abundantly in Jesus Christ for him ; that is , because of Christs power and good will to them , manifested in his delivery . 8. Where there is sympathy with Christian sufferers under their crosse , there will be a sharing with them also in all the choice advantages , which are to be obtained by their delivery : for , the Philippians did partake with Paul in his bonds v. 7. and as a fruit hereof , they are to reap much spiritual advantage by his delivery from them : that your rejoycing may be more abundantly , &c. saith he : 9. The more unexpected mercies are , before they come , the more of God will be seen in them , and the more of joy in God will be because of them , when they come : for , Paul was a gone man in humane appearance , being prisoner at Rome , and his delivery almost hopelesse , and therefore their rejoycing was to be the more abundant in Jesus Christ by his coming to them again .

Vers. 27. Only let your conversation be as it becometh the Gospel of Christ : that whether I come and see you , or else be absent , I may hear of your affairs , that ye stand fast in one spirit , with one mind , striving together for the faith of the Gospel .

In the third part of the Chapter , he exhorteth them . That whatsoever should befall him , they would minde their duty , by living like the Gospel : which general exhortation he brancheth forth in two Branches : first , That they would maintain Truth with perfect Unity among themselves in the joynt defence of it , which should be great matter of joy unto him , whether he should come and see it , or only hear of it , being absent . Doct. 1. There is nothing concerneth Christians wherewith they should be taken up so much , as how to beautifie the Gospel which they professe , by a holy conversation suitable unto it : for this is the only thing he would have them minding : and that more than any thing which concerned him ; Only let your conversation be as it becometh the Gospel . 2. As there is nothing which gladdeth a faithful Minister more than the holy life of those that are committed unto his charge : So the joy and contentment of an honest Minister , should be conscientiously sought after by the people : for , he useth this as an argument to incite them to walk as becometh the Gospel , that his hearing , or seeing of it , would make him glad , that whether I come and see you , or else be absent , I may hear of your affairs : which words do not necessarily import his doubtfulnesse of his coming , contrary to what he seemeth to speak , ver. 25. he onely hereby sheweth . 1. that they were not so much to be taken up with that , whether he came or not , as with their own duty . Secondly , how much their living like the Gospel would refresh him , so that although he should be deprived of that comfort , which he was confident to injoy in their fellowship , yet , to hear of their Christian conversation , would refresh his spirit under that want . Doct. 3. This is one part of a conversation becoming the Gospel , to be zealous for truth , standing to , and striving for the defence thereof against errour , and unstability in truth , which reflect as much on the Gospel , as profanity of life : for Paul explaineth this conversation , which becometh the Gospel , by a standing fast , and striving for the faith of the Gospel , that is , for the doctrine of faith held forth in the Gospel . 4. It concerneth Gods people much , to be throughly one among themselves in this conflict for truth against error : therefore doth he presse them so much to be one , while he saith , that ye stand fast in one spirit , with one minde , striving together ; where every word expresseth a part of this unity , to wit , union in spirit , or judgment and opinion ; union in minde or affection ; and union in design and endeavour , while they strive together .

Vers. 28. And in nothing terrified by your adversaries , which is to them an evident token of perdition , but to you of salvation , and that of God .

The second branch of living like the Gospel ( which also explaineth the first ) is a spirit of courage under sufferings from the enemies of truth , which he presseth from the consideration of two things , which they might read in their couragious sufferings , to wit , namely , that their so doing , portended destruction to enemies , and salvation to themselves . Doct. 1. As the people of God have alwayes some to be their adversaries for truth ; so they may attain to such a high pitch of courage , that the utmost of adversaries malice and rage , will not terrifie them , to wit , so as to drive them from their duty , or to make them take any sinfull course for their own safety , Nehem. 6. ver. 11. Therefore are they exhorted to it , as a thing attainable , that they be in nothing terrified . 2. Faithlesse fears and saintings of spirit , because of the boasts and threats of adversaries , are exceedingly unsutable for those who live under the Gospel : for this is one part of that conversation , which becometh the Gospel , to be in nothing terrified by adversaries . 3. The more of sufferings for truth the people of God are made to under-go , and the more there be of Christian courage , and holy contempt of enemies rage and boasts under sufferings , there is the more evidence of delivery unto the Church , and of ruine here and hereafter to her enemies , which is to them an evident token of perdition . 4. Christian courage under sufferings for Christ and his truth ( which alwayes pre-supposeth faith in Christ , ver. 29. ) though it be not , meritorious of heaven ; yet it evidenceth our right unto it : but to you of salvation . 5. It is of Gods free grace , and from his speciall disposing , that crosses and sufferings for truth ( which in themselves look like displeasure and wrath from the Lord ) should contribute any thing unto the salvation of the sufferer , or be a promising evidence of it : this much is meant by the last words , and that of God .

Vers. 29. For unto you it is given in the behalf of Christ , not onely to believe on him , but also to suffer for his sake .

Here is another argument exciting them unto Christian courage under sufferings for truth , to wit , That nothing was required of them , but what was given unto them : for , as grace to believe in Christ , so grace to suffer couragiously for Christ , was a part of Christs purchase for them , and for his sake to be gifted over unto them . Doct. 1. To believe in Jesus Christ , or to suffer christianly for him , goeth beyond the reach of naturall strength . It is an honourable gift , and that freely given ; for it is given unto you to believe , and suffer , saith he . 2. All favours , especially saving graces , are given unto us in behalf of Christ , as being purchased for us by his merit , Isa. 53. ver. 5. and applyed unto us through vertue of his intercession , Heb. 7. ver. 25. for , it is given in behalf of Christ . 3. Faith in Christ must go before Christian suffering for Christ : so that to suffer for him , is of greater importance , and in some respects more honourable , than simply to believe in him ; for , he not only saith , it is given to believe , in the first place ; and then , to suffer ; but there is a gradation in his speech from the lesse to the more , not onely to believe , but also to suffer . 4. This may incourage very cowards to be stout under Christian-sufferings , that grace to suffer , and all things necessary to make us suffer aright , are purchased unto our hand , and freely given unto us in behalf of Christ : for , this is the force of the Argument contained in this verse : for unto you it is given , &c. 5. Then are sufferings truly Christian , and an evidence of salvation , when as the sufferer is first a believer , so his sufferings are for Christs sake , that is , for his truth , as the cause for which 1. Pet. 3. ver. 14. and from love to him , as the motive from which they suffer . 1. Cor. 13. 3. For his sake .

Vers. 30. Having the same conflict which ye saw in me , and now hear to 〈…〉 e in me .

He giveth a third reason to inforce the same duty , to wit , That their sharpest sufferings would put them in no other condition then that , wherein he himself was , as partly they saw when he was at Philippi : see Act. 16. ver. 19. &c. and partly they had heard by the relation of others since . Doct. 1. Christian-courage under sufferings for truth , will not be kept up without a battell and conflict ; what from a fainting discouraged spirit within , Heb. 12. 12. what from the rage of persecutors , Act. 9. 1. and Gods hiding of his face without , Psal. 44. ver. 24. So Paul speaking of his sufferings , calleth them , an agonie or conflict : having the same conflict . 2. The Lord may for wise reasons leave his most precious servants to wrestle under a suffering case for a long time together ; for Paul was a sufferer at Philippi , and continueth to be so when he is at Rome , a long time after that : what ye saw in me , and now hear to be in me . 3. This may adde no small incouragement under sufferings for truth , that nothing befalleth us , but what is common to men , yea , to the chiefest of Christs servants and Ministers : for , this is Paul's scope to incourage those Philippians , because he himself was in the same case with them : Having the same conflict , which ye now hear to be in me .

CHAP. II.

IN the first part of this Chapter , the Apostle exhorteth them with much vehemencie , to union and humility , ver. 1 , 2. And disswadeth from contention and vainglory , ver. 3. and self-love , v. 4. First , from Christs example , v. 5. whose divine glory before his Incarnation is set forth , v. 6. his Incarnation and state of humiliation , v. 7 , 8. and his exaltation , v. 9 , 10 , 11. Secondly , from their by-past obedience , v. 12 , 13. After which he repeateth the dehortation , v. 14. inforcing it from the advantages which were to follow , v. 15 , 16. the last whereof , to wit , his joy , ought in reason to have much weight with them , v. 17 , 18.

In the second part he comforteth them ; first , by a promise of sending Timotheus , v. 19. whom he commendeth unto them , to v. 24. Secondly , by the expression of his hope , that he himself should see them shortly , v. 24. And thirdly , 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 ●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 o● 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 having exhorted them to union , he dehorteth from doing any thing through strife . 2. The lust of vain-glory ( whereby a man pursueth more after applause from men to himself , Joh. 12. ver. 43. and to be esteemed of above others , Joh. ver. 9. than the honour of God , or to be approven of him ) is the mother of contention and strife , and a great unfriend to union and peace ; it being a lust which carryeth alongs with it a spirit , which will not cede to truth , Joh. 5. v. 44. together with an evident contempt of all others , being compared with the man himself , who is tainted with this evill , 2 Chron: 18. ver. 23. Hence he forbids acting from a principle of vainglory , as they would eschew strife , and so entertain union and peace : let nothing be done through vain-glory . 3. So ordinary is it for God to plague self-seeking spirits with disappointment , Luke 14. ver. 11. so unconstant and unchangeable is popular applause , Joh. 12. ver. 13. compared with chap. 19. v. 15. and so little is there in any man to be puffed up with , 1 ▪ Cor. 4. ver. 7. that all glory of this kinde is but vain glory , or , but emptie glory , as the word in the original doth bear . 4. The grace of humility , doth not consist in an affected strain of words and gestures , Matth. 6. ver. 16. but being seated in the heart , it maketh a man think meanly of himself , or , of any thing that is his : thus the word signifieth , and is here rendered lowliness of mind . 5. Where this grace of humility is , it contributeth much for unity and peace , and is inconsistent with a carrying on of our point from a principle of vain glory , or through strife : for , he prescribeth humility as an antidote against those evils , and a soveraign mean for attaining unto , and entertaining of union and peace : but through lowlinesse of mind , &c. 6. So conscious should we be of our own infirmities , 1 Tim. 1. ver. 15. so modest in the esteem of our own graces and vertues , Rom. 12. ver. 3. so far from prying into , or aggreaging the infirmities of others , Prov. 10. ver. 12. so much should we esteem of their known graces and vertues , Act. 15. ver. 8. and so prone in charity to beleeve there may be much more good in them , then what appeareth , 1 Cor. 13. ver. 7. that we ought to esteem any other , for what we know of him , to be better then our selves : for , let each esteem others better then themselves , saith he . 7. Where Christians are of the forementioned temper , it speaketh true humility , and contributeth much for union and peace : for , the Apostle , having injoyned lowlinesse of minde in order to unity , injoyneth the practice thereof in these tearms , let each esteem others better then themselves .

Vers. 4. Look not every man on his own thing , but every man also on the things of others .

He dehorteth from a third vice destructive also of union and peace , to wit , self-love , whereby we regard only our own honour and profit , wholly neglecting the concernments of others : He exhorteth also to the contrary vertue . Doct. 1. Self-love , or , respect to our own things only , being joyned with contempt and mis-regard of the interest of others , is a great enemy to union and peace : for , while he presseth unity , he dehorteth from self-love ; looking not every man to his own things . 2. The procuring , maintaining and advancing of our neighbours good estate , in his profit , honor , fame , and all spirituall blessings , should be aimed at and endeavoured by us with the same accuracie and diligence , which we use in reference to our selves ; and where Christians are of this temper , it contributeth much for union and peace : for these are the things of others , which he exhorteth every man also to look unto , or , accuratly aim at , as one shooting at a mark : for so the word beareth . 3. A Christian is so to look upon the concernments of others , as not to neglect these things which concern himself : for he commandeth , look also on the things of others ; also , or , joyntly with your own things .

Vers. 5. Let this minde be in you , which was also in Christ Jesus .

The Apostle presseth all the before-mentioned vertues from Christ's example , which he propoundeth here in generall for their imitation . Doct. 1. Christ's example in these things which concern our duty , is a most excellent , Matth. 1● . 29. unerring , 1 Cor. 11. 1. and effectuall patern , 2 Cor. 3. ●8 . to be imitated by those who professe themselves to be his ; Let the same minde be in you which was also in Christ Jesus . 2. This should commend a grace , or , vertue unto us , and make it lovely , that ●esus Christ by his practice , hath given to us a patern of it : for , the Apostle presseth these vertues , because they were eminently to be seen in Christ ; Let t●e same minde be in you &c. 3. Exemplary humility , tender respect to the concernments of believers , with a most earnest desire after the Churches peace , both with God , and amongst believers themselves , were eminently to be seen in Christ : for , he saith , this minde ( to wit , that humble , loving , uniting and modest minde , whereof he spake in the preceding verses ) was also in Christ .

Vers. 6. Who being in the form of God , thought it not robbery to be equall with God : 7. But made himself of no reputation , and took upon him the form of a servant , and was made in the likenesse of men . 8. And being found in fashion as a man , be humbled himself and became obedient unto death , even the death of the crosse .

He in largeth and explicateth the example proposed , to this sense , That Jesus Christ before his incarnation , being true God , cloathed with divine Majestie , and so in all things equall with God the Father , ver. 6. did neverthelesse hide his glory , assuming to himself the nature of man , with all the sinlesse infirmities thereof ; so that , sin only excepted , he was in all things like unto other men , v. 7. and being thus incarnate , and found by all who conversed with him , to have all the true properties of a reall man , he voluntarily submitted himself to under-go whatsoever was injoyned him by the Father , as necessary for the Redemption of mankinde ; in which obedience to the Father , he persevered even to the death ; and in end did crown it by under-going the cursed death of the crosse , v. 8. Now , Christ did under-go all this for our good , and the making up of our peace with God , and one with another in God : So , here is in Christ great humility and condescension , and such respect unto the good of others , that in some sense he did prefer them unto himself ; together with a most earnest desire after the Church's peace , which are the vertues pressed from Christ's example , by the Apostle upon these Philippians . Doct. 1. Jesus Christ had a being or subsistence before his Incarnation ; who being , or , subsisting , which is spoken of him before his Incarnation . 2. That being and subsistence which he then had , was truly divine : He was from all eternity true God , adorned with divine glory , splendour and majesty : see Prov. 8. 22 ▪ 23. &c. Who being in the form of God : by which of necessity must be understood the substantiall form , or , very divine Essence , as cloathed with divine glory and majesty , there being no accidents in God . 3. Jesus Christ is God equall with the Father , having the same divine Essence : for , the divine Names , divine Properties , Works and Worship , are ascribed unto him : See 1 Joh. 5. 20. Joh. 2. 24. Joh. 6. 40. and Joh. 5. 23. Thus he is said to be equall with God . 4 The divine Essence , glory and majesty , which Scripture doth ascribe unto Christ , do justly and naturally belong unto him , and is not usurped by him : for , it is no robbery for him to be equall with God . 5. The Father and the Son are one only God ; it being impossible there should be two Gods , or any thing equall with God , which is not God himself : now , Christ is equall with God . 6. Jesus Christ , though having still the same divine Essence with the Father , yet was alwayes a distinct Person from him , even the second Person of the blessed Trinity ; See 1 Joh. 5. 7. for equality is only in these things , which in some respect are distinct : and he is equal with God . 7. Then is ones abasement a vertue , and worthy to be imitated , when it is voluntarily under-taken for the glory of God and the good of others , and not when it is constrained , or only imposed upon us , as a just punishment for our self-exalting , or any other sin : Christ's humility propounded here for our imitation , was such , as is imported in the sense and scope of these words ; he thought it no robbery to be equall with God : The drift whereof , is , to shew , that Christ , knowing himself to be the true God , and not to have usurped that divine honour , did willingly under-go that low condition , and was not constrained to it , as a punishment for usurping upon that , which was not his own by right , as the Devils were thrown down from Heaven because , as is commonly conceived , they would by robbery have usurped divine honour , or to be equall with God . 8. Jesus Christ , the Eternall Son of God , in the fulnesse of time , became man , and was incarnate : for so is meant by his becoming of no reputation , and taking on him the form of a servant . 9. It was Jesus Christ , the second Person in the Godhead , who did take on him the nature of man , and was incarnate ; and not the Father , or the Holy Spirit : for , it is Jesus Christ here spoken of , who took on him the form of a servant : See Rom. 1. 3. 10. Jesus Christ , by his Incarnation and assuming the nature of man , did empty himself of that divine glory , splendour and majesty , which before he had : not by ceasing to be what he was but by assuming something to himself , which before he was not , to wit , the humane nature : in which respect , as being now God-Man-Mediator , he is lesse than the Father , Joh. 14. 28. under the infirmity of which nature , he did hide for a time his divine glory , so that very little of it did appear , and to some few only , Isa. 53. 2. he became of no reputation . In the Greek , it is , he emptied himself . 11. Such was the love of Christ unto lost sinners , Joh. 15. 13. and to the glory of his own and his Fathers mercy , to be manifested in their salvation , Joh. 17. 4. that willingly , and of his own accord , without any constraint ( except that of love ) he laid aside his glory , and became low and empty for their good : for , he made himself of no reputation . 12. Jesus Christ , the second Person of the Godhead , did assume to himself the true and reall nature of man , having the same essentiall properties with the natures of other men : for , he took upon him the form of a servant , and was made in the likenesse of men : which likenesse denoteth , not onely a similitude in outward shew and appearance , but in the very essential parts : See Gen. 5. 3. 13. Christ assumed to himself the humane nature , not as it shall be in glory , perfectly glorified ; but as cloathed with sinlesse infirmities , even such as are in us the punishment of sin ; and did dimit himself to be one of the lowest condition of men : for , he took upon him the form of a servant , and not of a glorified Saint . 14. Though Jesus Christ did take upon him the whole nature of a man , consisting of a true body , Heb. 2. 14. and a reasonable soul , Matth. 26. 38. Yet he did not assume the person of a man ; so as to be two Persons , one as God , another as Man : he is one Person still , the humane nature subsisting in the second Person of the Godhead : so , he took to himself not a servant , but the form , or , nature of a servant , and he remaineth the same he , or , person , after incarnation , which he was before : be took to himself : See Luk. 1. 35. 15. Though there be but one Person in Christ ; yet there are two distinct Natures , the Divine , and Humane , without confusion or mixture , every one reserving their own distinct properties : so he took on him the form of a servant ; but did not change the form or nature of a servant , to the nature of God : See Luk. 2. 52. Joh. 2. 24. 25. 16. The truth and reality of Christ's humane nature , was evidently known unto those who did converse with him , by the fashion and proportion of his body , and the whole strain of his carriage and actions , they being such as are in , and use to be gone about by other men : for , so much is meant by his being found in fashion as a man . 17. Jesus Christ , though God equall with the Father , and so above all Law given unto men , yet being incarnate , did take upon him the yoke of obedience unto the Father's will revealed in the Law ; that by the obedience of one , many might be made righteous : see Rom. 5. 19. And became obedient unto death ; where his death is spoken of , as the tearm of his obedience , or , as but one part of it at most , the rest consisting in his performance of what the Law , both Morall and Ceremoniall did require , and is commonly called , his Active Obedience : see Matth. 3. 15. 18. So great is the guilt of sin , Deut. 27. 26. so strict is that obligation , to under-go eternall wrath , which lyeth upon us for sin , Matth. 5. 18. that no lesse could pay our ransom , and satisfie provoked justice , than the shamefull , painfull and cursed death of the Son of God : for , in order to our Redemption , he behoved to be obedient unto death , even the death of the crosse . 19. Such was the love both of the Father , Job . 3 , 16. and of the Son , Joh. 15. 13. to man's salvation , that for bringing it about the Father appointeth the Son to die ; and the Son willingly became obedient to the Father , ●●en to death .

Vers. 9. Wherefore God also hath highly exalted him , and given him a name which is above every name : 10. That at the Name of Jesus every knee should bow , of things in heaven , and things in earth , and things under the earth : 11. And that every tongue should confess , that Jesus Christ is Lord , to the glory of God the Father .

The Apostle prosecutes this argument taken from Christs example , shewing , That seeing Christ did humble himself so low , God hath exalted him highly , to wit , in his resurrection , 1 Cor. 15. 4. ascension , Mark 16. 19. and pl●cing the man Christ at his right hand , Ephes. 1. 20. and hath made that divine glory of his which was hid in the dayes of his humiliation , shine forth , by making it manifest , That whole crucified Christ , God and man in one person , is the only begotten son of God : this is the Name above every name , ver. 9. The ends of bestowing of this high honour upon Christ , were , first , That all reasonable creatures in heaven , earth , or hell , might adore and worship him as true God , to wit , some willingly as the Elect : others by constraint , as the Reprobate shall do , when made to stand at the Tribunal of Christ the Judge , to receive their doom , ver. 10. The second end is . That all these creatures may not only subject themselves unto him , but also be made openly to professe this crucified Jesus to be that which he is , even JEHOVAH , Lord of all things , the only begotten Son of God : all which glory to be bestowed on the Son , should detract nothing from the glory of the Father , but adde unto it , ver. 11. Doct. 1. Whosoever is willing , for the glory of God and good of others , to part with his own credit , when he is called to it , may expect from the Lord to have his losse and suffering in that , richly recompenced : So was it with Christ , he humbled himself , and was obedient , and therefore God highly exalted him . And it is the very scope of the Apostle hereby to excite the Philippians to humility , and self-abasing for the good of others : because , as Christ after his humiliation was exalted , so might they expect to be exalted also in their own kind . 2. The Lord Christ having abased himself to the lowest degree of misery , which he engaged to undergo for our Redemption , was afterwards ( and that by vertue of the Covenant of Redemption , see Isa. 53. 10. ) exalted by the Father , to the highest pitch of divine glory : so he maketh his exaltation depend upon his humiliation , the one as the necessary consequence of the other ; wherefore God also highly exalted him . 3. Through vertue of the personal union betwixt the divine and humane nature in Christ , those things which are proper only to the one nature , are ascribed unto and spoken of the whole person : So here , though somwhat of this high honour , bestowed on Christ in his exaltation , be verified only in the divine nature , to wit , in so far as this exaltation speaketh the manifestation of divine glory and majesty , which was before hid : and though somwhat of it be verified only in the human nature , in so far , as it includeth his resurrection and ascension ; yet the whole of it is ascribed unto the whole person : for , he exalted him , to wit , the person God-man , and hath given him a name : So that divine glory and majesty , though it be not in the humane nature , yet is , and doth shine forth in that person , which is man ; and though not the Godhead , yet the person , who is God , did rise from the death , and ascend from earth to heaven . 4. As the giving unto Christ a name , which is above every name , doth prove him to be true God , enjoying honour and majesty truly divine : for , what else can be meant , by a Name above every name ? So , the bowing of every knee unto him , as of right belonging unto him , doth evince the same truth : for , hereby is intended that divine honour , due to God only , should be given unto him , as appears from Isa. 45. 23. compared with Rom. 14. 10 , 11. 5. This Name , which is above every name , or , the Divine Nature , Divine Properties , Majestie and Splendor truly divine , is said to be given unto Christ , not , as if in the dayes of his humiliation he had not been God ; or , as if the humane nature after the resurrection had been indued with the divine properties ; but because his divine majestie , before hid , was now manifested , and the humane nature so highly honoured , that though it be not changed into the divine , yet that person who is man , is true God , and was to be acknowledged as such . 6. The worship and honour due to God , though it consisteth mainly in the inward affections of faith , love , fear and joy , Joh. 4. 24. yet it doth not exclude the manifestation of these affections by the outward gestures of the body , such as bowing of the knee , and confessing with the mouth . 7. Externals in worship are no infallible discriminating evidences of these who have true grace , from those who have it not : for here , at the Name of Jesus every knee shall bow , both of Elect & Reprobate ; and every tongue shall confess . 8. The disgrace , contempt and reproach which Jesus Christ did meet with when he was here upon earth , do contribute much for making his glory illustrious now : therefore he saith not , at that Name which is above every name , but , at the Name of Jesus ( which before his resurrection was contemptible , and almost execrable , ) every knee shall bow . 9. However a small part of the world onely doth acknowledge Christ to be God and Lord , being compared with those who acknowledge him not ; yet his glory shall be still upon the growing hand , untill all reasonable creatures in Heaven , Earth , or Hell , subject themselves unto him , and acknowledge him to be the only begotten Son of God : for , to him every knee shall bow , & every tongue shall confess , whether of things in heaven , as Angels , and the Souls of them who sleep in the Lord ; or things on earth , as Men yet alive ; or things under the earth , as Devils and damned souls : For , though Angels and Spirits have neither corporal knees , nor fleshly tongues ; yet they have some means whereby they are bound , and shall , whether they will or not , expresse and testifie their subjection to our Lord and Saviour : All which shall have its full accomplishment at the last day , when Devils and damned men shall be made to stand at the Tribunal of Christ to receive their doom : see Rom. 14. 11. 10. To bow the knee , and uncover the head at the pronunciation of the syllables of the name Jesus , is but a superstitious custom and will-worship , having no warrant from this Scripture : for by the name of ●ESUS , is not to be understood the naked syllables , sound , and letters of that word , but the glory and majesty of the Lord Christ , who ( notwithstanding of that reproach which he did meet with in the dayes of his flesh ) shall one day be acknowledged by all ; otherwise , if the letter of the words be precisely stuck to how shall Angels and Spirits bow the 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 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 st●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 ●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 to their conviction , and discovery of their sin , and pointing out the lovely beauty of the way of Holinesse ; which the Sun and Moon is in the Firmament in order to the discovering of things hid by natural darkness : for , saith he , ye shine as lights in the world , holding forth . 11. There is no life worthy to be so called , being compared with the life of grace here , and of glory hereafter , Gal. 2. 20 , there is no way of attaining this life , but by Jesus Christ , whom to know is life eternal , Joh. 17. 3. and there is no way to know Christ but by the Gospel , Rom. 1. 1 , 3. This is imported while the Gospel , which holdeth out Christ , is called by way of excellency , The Word of Life . 12. The office of the Ministery , being faithfully gone about , is so painful , weighty , and full of labour , that it may take up any one man wholly , and will prove as wasting of his natural spirits , as any other imployment which can be chosen : hence the Apostle expresseth his pains taken in the Ministery , by running in a race , and other strengthconsuming exercises : for the word rendered laboured , signifieth exercises of that kind ; that I have not run , neither laboured . 13. However , the pains of a faithful Minister will not be lost as to himself , and from the Lord , Isa. 49. 4 : yet they may be in vain , as to the peoples profiting , and in regard of any comfort which he enjoyeth from the fruits of his labours upon them : this is here supponed as possible , while he saith , that I have not run in vain . 14. The glory which shall be put upon gracious souls in the day of judgment , will adde to the glory and joy of these faithful Ministers , by whose labours they were gained unto God : hence Paul exhorteth them to unity , to live blamelesse , without rebuke , shining as lights : that , saith he , I may rejoyce in the day of Christ .

Vers. 17. Yes , and if I be offered upon the sacrifice and service of your faith , I joy , and rejoyce with you all . 18. For the same cause also do ye joy , and rejoyce with me .

He sheweth the bringing about of his joy in the day of the Lord Jesus , ought to have weight with them ; because of his earnest desire after their spirituall good : which was such , that if , as he had been instrumentall for bringing them to Christ , by faith in him , so his blood should be shed for confirmation of their faith , and sealing of his own ministery or service ; his death upon that accompt should not be grievous , but joyous unto him , and that because it should tend to their advantage and joy : and therefore he bindeth it upon them , as their duty , to joy and rejoyce with him , that is , to do that which would tend to his comfort and joy ; especially , that they would walk christianly , study humility , and live in concord and unity , which ver. 2. he called the fulfilling of his joy . Doct. 1. The sacrifices acceptable unto God , under the New Testament , next to that of Christ his offering up himself upon the crosse , Heb. 9. 14. are , when Christians being made to judge themselves , and so , as it were slain by the service and ministery of the Word , are chased to lay hold by faith on that sacrifice of Christ's , and offer up themselves wholly to be spent and wasted in his service , Rom. 12. 1. for , the Apostle here speaketh with allusion to the Leviticall sacrifices , making their faith , or giving themselves over to God in Christ by faith , the sacrifice , and his ministery or service , the sacrifizing knife : by the means whereof , they were as it were killed and offered up , being made to die to their own righteousnesse and sinfull lusts , and to flee unto God in Christ by faith ; upon the sacrifice and service of your faith . 2. However persecuters , in shedding the blood of Gods People , for their adherence to truth and duty , do aim at no further , but to satisfie their own cruelty and rage , Matth. 14 3. yet the Lord intendeth a more high and noble end , to wit , that hereby believers may be more confirmed in the faith of that truth for which they suffer : for , if Paul should be offered up by death , he fore-seeth that it would be upon the sacrifice of their faith : he speaketh , as was said , with allusion to the ancient way of sacrifizing , where wine and oyl were poured out upon the meat-offering , that the sacrifice might be intire and compleat , according to what the Law did prescribe , Levit. 2. 7. 15. so , the shedding of his blood , should tend to accomplish the spiritual sacrifice of their faith , they attaining thereby a strong confirmation to it : If I be offered up , or , poured forth upon the sacrifice , &c. 3. Ministers would preach nothing to God's people , but what they dare seal the truth of with their blood , if God call them to it : so Paul is ready to have his blood poured out upon the service of their faith , that is , for confirmation of his own Ministery , by means whereof , faith was wrought in them . 4. When God doth call a man to suffer , and maketh use of his sufferings for confirmation of any part of Gospel-truth , and for edifying the body of Christ , he ought to rejoyce in his Crosse , as if it were his Crown : so Paul , I joy and rejoyce . 5. The ardent zeal and affection , which we see in others , toward our salvation and spiritual good , should incite us to be as affectionate towards it our selves : so , from this , that Paul was so much taken up with their spirituall advantage , as to die for it , he presseth them to take part with him ; Wherefore , do ye also joy with me , to wit , in that wherein he did rejoyce , which was in their Christian conversation , unity and concord among themselves .

Vers. 19. But I trust in the Lord Jesus , to send Timothe 〈…〉 shortly unto you , that I also may be of good comfort , when I know your state .

In the second part of the Chapter , the Apostle promises , if the Lord Christ should so judge fitting , to send Timotheus unto them : and that not only for their good and advantage to be reaped by his labours , in composing their begun differences , and stopping the mouths of gain-sayers ; but also for his own comfort , as hoping at Timothe's return , to hear their affairs to be in a better posture , than they were for the present . Doct. 1. The presence and assistance sometimes of one man eminent for piety , parts and reputation , will prove so steadable to the Church , labouring under schisme and feared persecution , that the very intimation of a purpose to send such a one , will adde much spirit and courage unto those who are honest : therefore Paul , to keep them from fainting , maketh known his purpose to send Timotheus . 2. All our promises and purposes , are to be undertaken with submission to the will of Christ , and grounded upon his power and strength ( and not our own ) for bringing of them unto timeous performance : so was Paul's purpose to send Timothie : I trust in the Lord Jesus to send ; whereby he doth not expresse a hope , or confidence of faith , but onely of charity and love to the Churche's good , 1 Cor. 13. 7. which made him hope that God would bring about that particular , which tended so much to their advantage , although he had no certain promise for it to build faith upon . 3. The crosses and comforts of a Christian , indued with a truly publick spirit , depends not so much upon those things which are of particular concernment to himself , as those which are of publick concernment to Jesus Christ , and to his Church in the World : so Paul's comfort , though now in bonds , depended much upon the state of this Church at Philippi : I may be of good comfort , when I know your state , saith he .

Vers. 20. For I have no man like-minded , who will naturally care for your state .

He commendeth Timotheus from his affection towards them , in so far , that he came not short of the Apostle himself , or at least , resembled him most in his sincerity and diligence in seeking after their spirituall good . There was no man like-minded to Paul , except Tmotheus alone : for he is excepted , as appears from ver. 22. Doct. 1. It contributeth much for the good successe of a Minister's pains among a People , that he be looked upon by them , as one who will thirst after their good , more than any thing else : so Paul being to send Timothie , representeth him as such ; he naturally careth for your estate . 2. That a Minister may be fitted to do good among a People , he would place before himself the patern of the Apostles ; and so far as in him lyeth , set himself to imitate them in that care , diligence and affection , which they had towards the Church of Christ : for , herein is Timothie commended , I have no man like-minded . 3. Then doth a Minister imitate the Apostles in watching over their flock ; when , first , the state of souls is the object of his care , he careth for your state : Secondly , when their care is more than ordinary , and in a sort anxious and solicitous : even a care , which in other things would be sinfull ; the Greek word signifieth such a care . And thirdly , when it is such , as is naturall and kindly , arising , not from constraint , 1 Pet. 5. 2. but from love to the party cared for , being such , as is the care of a parent toward his child : who will naturally care , saith he .

Vers. 21. For all seek their own , not the things which are Jesus Christs .

He further commendeth the care , which Timotheus had of them : It was such , that he postponed his own particular affairs , to the work of Christ among them , wherein he was singular ; almost all others , who were with Paul , refusing ( as would appear ) to undertake so long a journey , from the too great respect they had to their own case and profit . Doct. 1. So near is the relation betwixt Christ and the Church ( such as is of the husband to the wife , Rev. 21. 9. of the Head to the Members , Eph. 1. 22. of the King to his Subjects , Matth. 21. 5. ) that both their concernments are one ; what concerneth them , concerneth him : so , the under-taking of so long a journey , for the advantage of the Church at Philippi , which all declined , except Timotheus onely , is here called , a seeking the things of Jesus Christ . 2. This commendeth a man's zeal for Christ much , when the luke warmnesse of others doth not blunt his edge ; but , though all should be for their own things , yet , he alone will be for the things of Jesus Christ : for , herein is Timotheus commended . 3. Our own things , that is , worldly ease , profit , credit , pleasure ; and the things of Christ , wherein his honour , and the publick good of his people is much concerned , are often in two contrary ballances ; respect to the former , making us frequently to neglect the latter : for , so are they here opposed : their own things , not the things of Christ . 4. Though Christians may , and justly ought , to seek their own things , with subordination to the things of Christ I Tim. 5. 8. Yet , they may not seek their own things , in opposition to the things of Christ ; that is , so , as for respect to the former , to neglect the latter : for , Paul condemnes not the seeking of their own things simply ; but , that through seeking of them , they did not seek the things of Christ . 5. A Christian , and especially a Minister , ought to be so disposed , that no private interest , or concernment of his own , should so far weigh with him , as to make him , for respect unto it , shift , or refuse any thing , which Christ doth call him unto , for furtherance of his Work : for , herein is Timothie commended ; and , for want of this disposition , the rest are blamed : all seek their own things . 6. The Lord , by putting Professours upon hazardous , troublesome , and expensive imployments for Christ , discovereth often in many , too much love to self , and little love to Christ , which otherways would have lyen undiscovered : so , the motion of this long journey to Philippi , did discover in the most part of Paul's companions , that they did seek their own 〈…〉 d not the things of Christ .

Vers. 22. But ye know the proof of him , that as a son with the father , he hath served with me in the Gospel .

For proof of all , he appealeth to their own experience , concerning Timotheus , while he preached the Gospel with Paul at Philippi , as a son with the father ; which speaketh both his modestie , as also , that he was like-minded with Paul , in all things following his example . Doct. 1. A Minister's own carriage , if it be modest , Christian and ministerial , will speak more to his commendation among judicious Christians , than all the recommendations which he can have from others , although these be in their own place usefull and lawfull : but ye know the proof of him , saith he , I need not speak much for him . 2. The calling of the Ministerie , is a service ; and Minsters are servants to Christ , for the Church , and not lords over their faith , 1. Pet. 5. 3. so Paul and Timothie did serve in the Gospel . 3. Those who are of older standing in the Ministerie , and thereby have attained a good measure of respect , parts , experience and prudence , should not despise these of later standing , but acknowledge them as fellow-servants : so Paul , though a great Apostle , and the elder Minister , yet acknowledgeth Timothie as his fellow-servant : he hath served with me in the Gospel , saith he . 4. These who are of late standing in the Ministery , ought to honour the aged , as the son doth the parent , obeying their counsels , and following their example in those things which tend to the edification of the Church : so did Timothie honour Paul : as a son with the father , he hath served with me in the Gospel .

Vers. 23 Him therefore I hope to send presently , so soon as I shall see how it will go with me . 24. But I trust in the Lord , that I also my self shall come shortly .

He concludeth from what is said , his purpose to send Timothie , having once seen how himself should be disposed of , in relation to his present imprisonment and bonds , ver , 23. and withall , giveth them hopes , that he himself being set at liberty , should give them a visit shortly , ver. 24. Doct. 1. Those who have power of sending forth Ministers to Flocks , should send such as ( other things being equall ) are most willing to spend and be spent for the Peoples good , and are best known unto , and approved of by the Flock , for their modesty , diligence , zeal to the gaining of souls , and for their other parts : for , Paul having shewen Timothie to be such , concludeth , him therefore will I send . 2. A Minister may then postpone the publick good and comfort of the Church to his own particular , when his particular comfort may carry alongs with it a sufficient future recompence of larger comfort to the Church , for her present losse and delay : so Paul keepeth back Timothie for a time to attend himself , expecting that probably he should be liberate himself shortly , that by the certain knowledge of his being set at liberty , they might be the more comforted : so soon as I shall see how it will go with me . 3. The running upon hazard , and drawing on of a crosse by our former zeal for Christ , and diligence in his work , should not make us repent of what we have done ; nor yet draw back from doing the like , when ever any new opportunity is offered : so Paul resolveth to go from the prison , to his work again : I my self shall come shortly . 4. Whatever may be said from Chap. 1. v. 25. concerning Paul's perswasion , grounded upon speciall revelation of his delivery from prison , yet it appeareth , nothing was revealed to him of the time , when his delivery should be : and therefore in this place , when he would limit it to a short time , he speaketh not with so full perswasion : I trust in the Lord to see you shortly , saith he .

Vers. 25 : Yet I supposed it necessary to send to you Epaphroditus , my brother and companion in labour , and fellow-souldier , but your messenger , and he that ministred to my wants .

The Apostle in the mean time sendeth back their own Pastour Epaphroditus , who had been sent to Paul with some supply , and to minister unto him in the prison : And lest the Philippians should have thought , that either he had deserted Paul , or , that Paul had not thought him worth the keeping , he sheweth , that he had expressely sent him back , and commendeth him as a worthy man , from five honourable epithets . Doct. 1. There is a relation of fraternitie among Christians , as all being born over again through the vertue of the same spirit , Eph. 4. 4. within the bosom of one common mother the Church , Gal. 4. 26. having all interest in God , as their Father , Rom. 8. 15. and in Jesus Christ , who is the first-born among many brethren , Rom. 8. 29. for , Paul calleth Epaphroditus , a brother , as he was a Christian. 2. As the Ministerial imployment is a painfull laborious work ; so these who are imployed in it , should be fellow-labourers , working to the hands each of other : for , in respect of the Ministeriall calling , common to both , he calleth him his companion in labour , or , co-worker . 3. Though every Christian will have a battel , Eph. 6. 12. yet faithful Ministers , who are as Standard-bearers , or , Centinels , Ezek. 3. 17. and march in the front before the Lord's People , 1 Tim. 4. 12. have a peculiar battell of their own for truth and pietie , against profanity and errour : with respect to which battell , he calleth him fellow-souldier . 4. To be imployed by the Church , and sent upon her affairs , if it were but for conveying of their charity unto those for whom it is appointed , is an honourable imployment , even to an Apostle's companion : for , Paul commendeth him from this , that he was the Churches messenger , to wit , for carrying of their charity to Paul , Chap. 4. 18. 5. To be in any measure useful for , and serviceable unto an honest sufferer for Christ , is matter of no small commendation : for , Epaphroditus is commended from this , that he ministred unto Paul in his wants .

Vers. 26. For he longed after you all , and was full of heaviness , because that ye had heard that he had been sick .

The reasons , why Paul thought it necessary to send Epaphroditus unto them , are subjoyned in this and the two following verses ; whereof the first is taken from Epaphroditus his great desire to be at his Charge , together with his great grief and heavinesse for them , as knowing they would be exceedingly weighted for him , having heard that he was sick . Dost . 1. A faithful Minister's affection unto , and longing after his absent Flock , will go beyond his desire after family , friends , and other relations : for his longing after them all , his whole Flock ; and not his natural friends only , was that which necessitated Paul to send him home : he longed after you all . 2. The affection of a Minister unto his Flock , and to their advancing in the way of grace , ought to be such , that even when through necessity of sicknesse , or of other lawful employments , he is withdrawn from them , he may yet still long to be among them : so Epaphroditus , though detained by sickness , and his necessary attendance upon Paul , yet longed after them all . 3. There ought to be that love and sympathy betwixt Minister and People , as to make each of them grieve for the affliction and grief of another : so the Philippians hearing their Minister was sick , are weighted with it , and he knowing they would be grieved for him , becometh full of heavinesse for them : he was full of heaviness , because ye had heard he was sick . 4. Grief or heavinesse of mind , because of the hand of God upon our selves , or others , is not inconsistent with christian patience and submission to providence ! Patience moderateth those passions , but doth not destroy them : so Epaphroditus is commended from this , that he was full of heaviness , because of their grief .

Vers. 27. For indeed he was sick nigh unto death , but God had mercy on him : and not on him only , but on me also , lest I should have sorrow upon sorrow .

He sheweth the report of Epaphroditus his deadly disease was true , and commendeth the especial mercy of God , both to Epaphroditus and himself ; whereby the one was restored to health , and the other thereby delivered from further occasion of great grief . Doct. 1. The Lord doth sometimes suffer his preclous servants to fall in dangerous diseases , not exempting his most faithful Ministers , who , by reason of their labours in the work of the Lord , and the many discouragements whereby their spirits are assaulted in it , ( Isa. 49. 4. ) are as much liable to diseases and infirmities of body as any other : for indeed he was sick . 2. The Lord doth sometimes suffer his servants to fall into desperate dangers , for which there is no humane remedy , that his mercy may be the more seen in their delivery : so he was sick near unto death ; his disease was deadly and incurable by humane art : hence his restoration to health is looked on as 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 ( a● 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 tha● 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 him●

CHAP. III.

IN the first part of this Chapter , having premitted an exhortation to rejoyce in the Lord Christ , v. 1. he exhorteth them to beware of false teachers , who gloried in circumcision , v. 2. shewing , that not they , but he , and other true believers had right to that title , v. 3.

In the second part , being to oppose his own practice , to their dangerous opinions in the matter of Justification , he sheweth , he had as much to boast of , as they , v 4. which he instanceth in eight privileges , v. 5 , 6. In none whereof he did now place any confidence , v. 7. nor yet upon any thing imaginary , without Christ ; confirming this his resolution & practice , by shewing the advantages to be hereby gained , namely , 1. access to Christ , v. 8. Secondly , his being judged , not according to his own righteosnesse , but Christ's , v. 9. Thirdly , experimentall knowledge of the worth and power which is in Christ , v. 10. And fourthly , his attaining to the glorious resurrection of the just , v. 11. And obviateth a mistake , shewing he had not yet attained unto perfection in the knowledge of , and conformity with Christ ; but that it was his aim , v. 12. which he inlargeth and cleareth by a similitude taken from runners , v. 13 , and 14.

In the third part , he exhorteth them to follow his example , leaving place for God to give a more full manifestation of any thing which was doubtsome , v. 15. providing they did walk peaceably and tenderly , v , 16. and so having repeated the exhortation , v. 17. he inforceth it , because 1. there were many , whose example was not to be followed , to wit , the false Apostles , whom he setteth forth in their blackest colours , v 18 , 19 , Secondly , his own example was worth the following , v. 20. and he , with such as he was , to be rewarded gloriously , v. 21.

Vers. 1. Finally , my Brethren , rejoyce in the Lord . To write the same things to you , to me indeed is not grievous , but for you it is safe .

THat he may guard those Philippians against the Errors of the false Teachers in the doctrine of justification , he premits an exhortation to rejoyce in the Lord Christ , as the author , purchaser , and worker out of their salvation , and all their other happinesse ; excusing himself for his often inculcating of the following admonition , because it was not wearisome unto him , nor yet unprofitable for them . Doct. 1. Unity in judgment and affection would be so pressed upon us by others , and endeavoured by our selves , as not to prejudge the purity of doctrine : for , having pressed unity , chap. 2. he presseth purity of doctrine as much in this . 2. According as people are tainted with , or tempted unto Error , so should Ministers be more or lesse in the publick refutation of it : Thus the Apostle , writing to the Galatians , entereth a just dispute with the false Apostles , urging reasons , and answering objections , because many in that Church were already seduced by them , Gal. 3. 1. But here , because the Philippians were only tempted unto , and not much overtaken with Error , he doth not so much dispute , as admonish and exhort . 3. To rejoyce in Christ , that is , to keep our hearts affected towards him , and the doctrine which speaketh of him , to be constantly and with delight making our recourse unto him , and imploying him as the author , procurer , and worker out of all our happinesse here and hereafter , is a choice guard against any Error , which is contrary unto those Truths relating to him : for , the Apostle being to guard against Errors in the doctrine of justification , premitteth this as a foundation to the whole work , rejoyce in the Lord . 4. It is not sufficient to know what Jesus Christ is , what he hath done for us , or what use may , and should be made of him ; except that the knowledge which we have of him do produce suitable affections in the heart towards him : for , having made Christ known , chap. 2 v. 6 , &c. he inferreth from thence with a finally that their hearts should rejoyce in him , the word saith as much as there remaining one thing yet necessary . 5. The often repeating and frequent inculcating of such points of Truth as are most for edification of the hearers , ought neither to be burdensome to a Minister , nor yet wearied of by the people : so , to inculcate often the following admonition was not grievous unto Paul , neither were they to weary of it , because unto them it was safe . 6. Temptations unto Error ; for , the most part are covered over with such pious pretences , Col. 2. 23. and lovely baits , Gal. 6. 12. that there is need of many guards and frequent warnings to keep them off ; so the Apostle thinketh it necessary to reiterat again and again , both by preaching while he was present , and now by Letter while he is absent , this following exhortation , To beware of false-Teachers : But for you it is safe .

Vers. 2. Beware of dogs , beware of evil workers , beware of the concision .

He exhorteth them particularly to beware of false-teachers , who did labour to conjoyn , in the matter of justification , the righteousnesse of works with that righteousnesse which is of Christ by faith ; whom he calleth , first , Dogs , because of their barking against the sincere Doctrine of the Gospel , and their railing against the orthodox Preachers thereof ; and this all , to get wherewith to satisfie their unsatiable greed . Secondly , Evil workers ; because under pretence of working well to establish Truth , and build up the Church , they did what in them lay to destroy them both , and were men of wicked lives , ver. 19. However they pretended much zeal for the Law of Moses , and good works . Thirdly , Concision , alluding to Circumcision , whereof they gave out themselves to be Patrons and defenders , and designed themselves by it , Gal. 2. 12. which name he taketh from them , as being unworthy of it , and calleth them concision , as it were , the destroyers and renters of the Church . Doct. 1. There ought to be a spirit of wise and godly zeal in faithfull Preachers , against the spreaders of Errors , how great soever their reputation be among the people : so Paul calleth them Dogs , &c. 2. That Ministers may guard the Lords People against seducers , they would labour to undeceive them , by taking off the vizard of piety , zeal , and other seeming vertues , under which the spreaders of Errors do usually lurk that so they may be seen in their own colours ; thus they pretended to puritie , to be patrons of good works , and upholders of Circumcision , one of God's Ordinances ; and the Apostle taking off the vizard , calleth them prophane dogs , evil workers , and concision , or , Church-renters , under pretence of pleading for a divine Ordinance . 3. It is the Duty of the Lords People to know and discern those who preach Truth , from those who preach Error , that they may cleave to the one and flee from the other : beware of dogs ; the word signifieth see , and know them ; and from knowledge , eschew them . 4. It is not unbeseeming piety , to use merry words , witty and pleasant allusions ; yea , and upon some occasions , piercing jests or taunts ; providing alwaies there be no scurrility or basenesse , Eph. 5. 4 for , as often elsewhere , 1 King . 18. 27. So the Spirit of God here maketh use of such , while alluding to Circumcision , he calleth them Concision , giving them a name like in sound , but much different in the usual signification , and as much to their disadvantage .

Vers. 3. For we are the Circumcision , which worship God in the spirit , and rejoyce in Christ Jesus , and have no confidence in the flesh .

He giveth a reason why he did not daign them with the name of Circumcision ; because not they , but he , and true Believers had right to that title , they only having the thing signified by circumcision , whereof he maketh three parts : first , Worshipping God with the inward and spiritual affections of a renewed heart : Secondly , Confiding in Christ alone for salvation , as being the substance of all these shadows : Thirdly , A denying of confidence in any of these fleshly priviledges , or in any thing but Christ . Doct. 1. Though fair pretences to piety and purity of Worship be alwaies on the side of those who erre from Truth , Matth. 7. 15. yet the reality of that piety unto which they pretend , is frequently to be found in those who oppose them most : so was it here , We are the Circumcision ; that is , we have the reality of that Ordinance ; and they only a pretence unto , and shadow of it . 2. Circumcision , and the rest of those Levitical Ordinances may be said in some sense yet to continue , in so far as the thing signified by them doth remain : for , therefore Paul calleth true Believers the Circumcision , because they had the thing signified by it , We are the Circumcision , who serve God in the spirit . 3. Circumcision was instituted for this end , that by the outward cutting off the flesh the People of God might be carried on ; first , To cut off the sinful fleshly affections of their heart , that so with renewed spirits they might serve God . And secondly , To lay hold on the blood of the promised Messias for pardon of sin , and salvation : for , Paul mentioneth those two as the thing signified by Circumcision , We worship God in the spirit , and rejoyce in Jesus Christ . 4. Though it was sufficient for Paul to oppose the inward Worship of the heart to the practice of Circumcision , once an Ordinance , but now abolished ; yet it followeth not that outward Ordinances , while standing in force , may upon that accompt be wholly neglected , Gen. 17. 14. for if the outward rite of Circumcision had been yet in force , his pretending to the thing signified , would not have justified his omission of it . 5. External performance of commanded Worship , without inward exercise of the spirit in faith , love , hope , and mortification of fleshly lusts by the power of Gods Spirit , is scarce worthy of the name of Worship to God , neither will it be owned by him as such : for , it is this exercise of the spirit unto which Paul giveth the name of true Worship ; We are the circumcision , which serve God in the spirit . 6. We should so go about commanded Duties in spirit and truth , as not to rest upon , or glory in them , but in Christ alone and his righteousnesse , as the only meritorious cause of our salvation : So , though they worshipped God in the spirit ; yet we rejoyce in Christ Jesus , saith he . 7. Confidence in Christ for salvation , and upon any other thing besides him ; such as are outward priviledges , external performances , are so inconsistent with , and opposite to one another , that if the one be , the other cannot be : so Paul opposeth them here ; We rejoyce in Christ Jesus , and have no confidence in the flesh .

Vers. 4. Though I might also have confidence in the flesh . If any other man thinketh that he hath whereof he may trust in the flesh , I more .

The Apostle in the second part of the chapter , being to demonstrate the vanity of relying upon any thing besides Christ in the point of justification , from his own practice , sheweth ; 1. That he had as much to boast of , upon the accompt of outward priviledges , as any of his adversaries ; yea , or any other whatsomever , if he had found it safe to venture his salvation on such a bottom ; and this he declareth , first , in general in this verse . Doct. 1. The Lord in his deep wisdom raiseth up such , as are most fit to oppose seducers , who come not short of them in any thing whereof they glory most ; that even wherein they glory they may be found but as others : see 2 Cor. 11. 12. Thus , against those who boasted so much in their outward priviledges , as to oppose them unto Christ's righteousnesse in the matter of justification , he raiseth up Paul to batter down both their pride and error , who had as much matter of boasting that way as they , or any other : Though I might have also confidence in the flesh . 2. Then may a man commend himself by making notour what he hath of graces , parts , or priviledges , equally with , or above others , when his doing so tendeth to beat down the vain glory of those who boast more of what they are than is meet : for , Paul here declareth at length his outward priviledges , wherein he would yeeld to none : which he could not have done without ostentation , except it had been to shew the vanity and pride of his adversaries . 3. The glory and praise of safet● from Gods wrath , 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 conce●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 p●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 . Do●● . 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 ●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 God● 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 unrighteous sinners , being found out by the onely wise God , Matth. 11. 25. The righteousnesse which is of God . 7. There is no gain to be had from this righteousnesse , by a lost sinner , except he lay hold on it by saith : therefore it 's called the righteousnesse which is of God by faith . 8. The grace of faith , doth justifie , and make a sinner righteous , not as it is our work : for , so it is a part of our righteousnesse which is by the Law ; seeing the Law commandeth faith , 1 Joh. 3. 23. but as it apprehendeth Jesus Christ and his righteousnesse : not having mine own righteousness by the Law , but that which is of God by faith , saith he .

Vers. 10. That I may know him , and the power of his resurrection , and the fellowship of his sufferings , being made conformable unto his death .

A third advantage to be reaped by renouncing confidence in all things without Christ , is , That hereby he should , and in part did experimentally know the worth that is in Christ , and find the power of his resurrection , raising him from the death of sin to the life of grace , as also somwhat of that comfort and joy which is in suffering for him , and with him in his mystical body ; and so should be made conform to Christs death , as holding forth a resemblance of it . Doct. 1. Besides that knowledge of faith which Believers have of Christ , whereby credit is given to the Word , because of the authority of him whose Word it is , Job . 20. 29. there is an experimental knowledge , whereby Believers , from his effectual working in them , do find and tast him to be that which the Word affirmeth of him , Psal. 34. 8. It is the knowledge the Apostle here aspireth unto , that I may know him , and the power of his resurrection . 2. The more a man attaineth to see the losse and vanity of all things without , and in comparison with Christ , and to rely wholly upon Christ , He will attain to the more experimental knowledge and lively sense of the worth and power which is in Christ ; for this is one advantage which he reapeth by counting all things losse for Christ : that I may know him , to wit , experimentally . 3. To rely wholly upon the righteousnesse of Christ for justification , and nothing at all upon our own , conduceth much to the increase of holinesse , and in no wayes doth prejudge it , Rom. 3. 31. for , the fruit of not having his own righteousnesse , but Christs , is his knowing by experience the vertue of Christs resurrection , in raising him from the death of sin to the life of grace : and the power of his resurrection . 4. The sufferings which Believers do undergo for Christ , and for his Church , are a partaking with Christ in those his sufferings which he still endureth in his mystical body , the Church : for , so much is taught by those words , the fellowship of his sufferings , to wit , which he endureth in his mystical body , the Church ; see Col. 1. 24. 5. As justified persons are not exempted from sad sufferings , such as others of Christs mystical body , the Church , are exercised with ; so they enjoy a desirable sweetnesse in them when they meet with them : Paul expecteth this , else he would not have desired to know the fellowship of his sufferings . 6. The experience and tast of this desirable sweetnesse , is only felt by him , who by denying his own righteousnesse , and laying hold upon the imputed righteousnesse of Christ , hath made his peace with God : for , the fruit of Paul's counting all things losse to gain Christ , is his knowing by experience that sweetnesse which is in the communion of his sufferings . 7. An holy man patiently undergoing a crosse for Christ , is an evident resemblance of Christs death , who notwithstanding that he was sorely assualted by men , Luk. 4. 29. and Devils , Matth. 4. 3. Yet remained holy , harmlesse , undefiled , and separate from sinners , Isa. 53. 9. preferring his Fathers glory , and good of Believers , to his own ease and immunity from sufferings , Matth. 26. 39. So Paul , by partaking of his sufferings , should be made conform to his death . 8. This may make the most bitter crosse lovely , and , in a sort , desirable unto an unholy man , that hereby he is made the more like unto his Lord and Master : for , this maketh Paul aim at the fellowship of his sufferings , even that thereby he was to be made conformable unto his death :

Vers. 11 : If by any means I might attain unto the resurrection of the dead .

Here is a fourth advantage to be reaped by renouncing confidence in all things but Christ , to wit , hereby , and by exercising himself in holinesse , and patient suffering for Christ ( whereof ver. 10. ) he should , though with much difficulty , attain unto the glorious resurrection of the Just , and have his portion in it : for , he meaneth here the resurrection proper to Believers only , as 1 Thess. 4. 14 , &c. Doct. 1. The gain of closing with Christ and his righteousnesse , reacheth further than to any thing within time ; it accompanieth a man in death , preserveth his dust in the grave until the last day ; at the which time it shall raise him up , and make him partaker of the glorious resurrection of the Just : for , Paul propoundeth all this unto himself , as the fruit of his closing with Christ , while he saith , I may attain unto the resurrestion of the dead . 2. However our closing with Christs righteousnesse by faith giveth a right to , and an interest in that blessed resurrection , and all the glory which is then to be imparted unto Believers , Job . 3. 36. Yet there is a way of holinesse , and patient enduring of the crosse , by which Believers must walk unto it : for , he propoundeth the knowledge of Christs resurrection , and fellowship of his sufferings , ver: 10. as the way leading to it : If by any means , &c. 3. As there is no small difficulty for any of the lost sons of Adam , to attain unto this blessed resurrection ; so where the reality of it is believed , difficulties will but kindle desire , and quicken our diligence to be at it : for , the Apostle , If by any means , importeth not his doubt of the thing , or of his partaking of it ; only hereby he would set out the great difficulty of attaining unto it , together with his ardent desire , and unwearied diligence to be at it : If by any means , saith he .

Vers. 12. Not as though I had already attained , either were already perfect : but I follow after , if that I may apprehend that for which also I am apprehended of Christ Jesus .

Having shown the advantage flowing from closing with Christ , he holdeth forth more of his own practice , and thereby sheweth the duty of a man already ingrafted in Christ , which is , from the sense of his own short-coming in the knowledge of Christ , his imperfection in grace , and conformity with Christ to endeavour constant progresse , and to aim at no lesse than perfection in all those ; that being the scope which the Believer is called to aim at , when he is first laid hold upon by Christ in his effectual calling . Now the Apostle propoundeth this his practice to obviate a mistake which might arise from his former speech , as if he had been perfectly instructed in the knowledge of Christ , and fully conform unto him already , and so needed not to busie himself about Christ further , but might aspire after an higher perfection by conformity with the Ceremonial Law , as the false Apostles did . Doct. 1. So ingenious is Error and apt to lay hold upon any thing which may make for its own defence , that it will take advantage to shelter it self by that which is spoken in direct refutation of it : for , as is said , Paul seeth a necessity to guard what he hath presently spoken against the urgers of Circumcision , lest thereby they should have fastened upon him that which would have made for their advantage , Not as if I had already attained , saith he . 2. They who have made greatest progresse in the knowledge of Christ and in conformity with him , are far short of what they should be : so was Paul , Not as though I had already attained . 3. Believers ought to be sensible of this their imperfection , and sometimes also acknowledge it ; that hereby they may be kept humble , made to aspire unto further growth ; and others may be preserved from dangerous mistakes of them , or of the high esteem which otherwayes they may seem to have of themselves : so doth Paul , not that I have already attained . 4. Then are we rightly sensible of our falling-short of what we should be , when we are not thereby discouraged , but rather incited to make swifter progresse toward the mark ; but I follow after , saith he . 5. Though perfection in holinesse be not attainable in this life , yet we are to aim at no lesse : Paul followed after , that he might apprehend , to wit , that perfection which was yet wanting . 6. That there is any motion towards that which is spiritually good , proceedeth wholly from Jesus Christ , whose grace doth first lay hold upon us in our effectuall calling , when we were dead in sins and trespasses , Ephes. 2. 1. and having infused principles of a new life in us , we are made to bestir our selves in the way of holinesse : Paul is first apprehended of Christ , and then he followeth after to apprehend .

Vers. 13. Brethren , I count not my self to have apprehended ; but this one thing I do , forgetting those things which are behinde , and reaching forth unto those things which are before . 14. I presse toward the mark , for the prize of the high calling of God in Christ Jesus .

He doth again acknowledge his own short-coming , and sheweth also his constant endeavour after perfection , which he inlargeth and cleareth by a similitude taken from runners in a race , who , without looking behinde , to count how much of the way is already past , as carryed on with such a vehement desire to promove in the way , that they bend their bodies forward , having their heart , eye , and whole course , streight toward the end of the race , untill they attain unto it : Thus was Paul carryed on in his christian course , being incouraged by the hopes of the rich reward unto which he was called , and which was purchased for him by Jesus Christ . Doct. 1. There is much divine wisdome and prudence required in Ministers , as in all the duties of their calling , so especially , while they are about to fasten conviction of guiltinesse upon any ; left they do irritate their corruptions in stead of curing them . Thus the Apostle wisely points out the vanity of their conceit , who looked upon themselves as having already attained unto perfection in the knowledge of Christ , not by his expresse taxing of their pride and vanity , but by professing his own humility : I count not my self to have apprehended . 2. They who have made furthest progresse in the knowledge of Christ , are usually most sensible of their own imperfections , and most forward in the acknowledgement of them , when God's glory , and the edification of others call them unto it : So Paul , who ( v. 10. ) had nothing so much in his desires as to know Christ , and so doubtlesse knew much of him , yet standeth not again and again to acknowledge his own short-coming and ignorance : I count not my self to have apprehended . 3. Progresse in the knowledge of Christ , and holinesse is to be minded seriously and above all other things , not superficially , and upon the by only : so it was Paul's one thing : this one thing I mind , or do . 4. The approved exercise of a Christian endeavouring progresse in the way to Heaven , is much like to the carriage of those who are running in a race . First , as the runner casteth not back his eye to reckon how much of the way is already past ; so the Christian who would advance to any purpose , though he may take a review of what he hath already done , so as therein not only to see his own short-comings , for humiliation , but also to see matter of praise unto God , and incouragement unto himself , 1 Cor. 15. 10. Yet he is not so to be taken up with it , as to rest upon it , be puffed up with conceit because of it , as if he had already done enough , or any other way which may retard him in his further progresse : in which respects Paul did forget those things which were behinde , as if he had done nothing . Secondly , as the runner is most taken up with that part of the way which he is yet to run , and bendeth himself forward in it : So the Christian who would make progresse , must be much in counting what of his way is yet before him ; what sins are yet to be mortified ; what duties are yet almost untouched ; what hard exercises he may yet be called to undergo ; and the more he seeth of that kind , he is to take the more pains for advancing forward : so was Paul reaching forth unto those things which were before . Thirdly , as the runner holdeth his eye upon the mark , and steereth his whole course in order to it , without turning aside , or , halting , because of difficulties in the way : So the Christian who would make progresse , must fix his eye upon the end of his race , which is perfection in holinesse , levelling all his actions and endeavours at that mark , pressing forward through all difficulties , discouragements and stumbling-blocks which are in the way betwixt him and it : So did Paul ; I presse toward the mark . 4. As the thoughts of the prize and worth of the reward , do adde spirits to the runner , making him run more swiftly ; so there is a rich prize , a free reward of grace , though not of merit , to wit , Heaven and glory , Rom. 6. 23. which the Christian who would make progresse to purpose , should have much in his thoughts ; that thereby he may be heartned against all hardships and discouragements , faintings and failings , which he will be assaulted with , and tempted unto : So did Paul ; I presse for the prize of my high calling . 5. Though Heaven and glory be given as a reward to those onely , who continue in their christian course , untill they come unto the end of the race ; yet it is not merited by their running and persevering : for , as it dependeth upon their effectuall calling , which hath not its rise from man's low endeavours , but from above , even from God's high grace : so it is conveyed unto them through the merits of Jesus Christ : thus it is the prize of the high calling of God in Jesus Christ .

Vers. 15. Let us therefore , as many as be perfect , be thus minded : and if in any thing ye be otherwise minded , God shall reveal even this unto you . 16. Neverthelesse , wherei● we have already attained , let us walk by the same rule , let us minde the same thing .

In the third part of the Chapter , he exhorteth even those of them , who either had made , or seemed unto themselves to have made furthest progresse , to follow his example , and be of the same mind with him in the particulars before-mentioned : and because some of them , being seduced by the false Apostles , were of a contrary mind in some things , he giveth them ground of hope , that God , who had brought them to the knowledge of the Gospel , would reclaim them from this their errour , and discover unto them the danger of it , v. 15. but withall he exhorteth them unto unity and orderly walking , according to the Canon and rule of Scripture in those things wherein they were yet harmonious , keeping mutuall love , and holding off further rents than were already made . Doct. 1. Though none can attain unto absolute perfection in holinesse , yet as there are several degrees in grace ; so there is diversitle of growth among Christians ; some are but weak , infirm , and babes in Christ , 1 Cor. 3. 1 , 2. others are come to greater ripenesse , indued with a larger measure of grace , and confirmed by much experience , who being compared with the former , are here called perfect : Let us as many as be perfect . 2. The greatest perfection attainable in this life , is , to renounce all considence in our selves , to rely wholly upon Christ , and from the sense of our own imperfection in grace , to be constantly aspiring to a greater measure : for , this he prescribeth unto the choicest Christians to be exercised in ; Let us , as many as are perfect , be thus minded . 3. The approven exercises of holy men mentioned in Scripture , are a clear glass , wherein we are to see our duty & strong incouraging motives to make us go about it ; examples being of more force , than bare and naked precepts : So Paul draweth an argument from his own practice : Let us therefore , &c. that is , being sensible of small progresse , and of a great way yet before us , let us presse forward : for , so was lie minded , as he sheweth in the preceding verse , and so would he have them minded in this verse . 4. There are usually some within the visible Church , who , being be-misted with errour , do not come up to give through assent unto all divine truths : Paul supponeth so much ; if in any thing ye be otherwise minded . 5. We are to deal more tenderly with some of those who are be misted with errour than with others ; as 1. We are to keep charity towards them , and expresse our charity of them , that God who hath begun to inlighten them in other things , would discover unto them those truths , whereof they are yet ignorant : such is the Apostle's charity here , God shall reveal even this unto you : even this , as he had revealed other things already . Secondly , they are to be waited on patiently , without proceeding to the severe exercise of Discipline , untill some competent time at least be given , wherein , through Gods blessing upon their own endeavours , and the labours of others with them , they may attain to the knowledge of those truths , whereof they are ignorant ; or otherwayes be made unexcusable : This is supponed to have been Paul's mind toward those to whom he speaketh , the Lord will reveal even this unto you . Doct. 6. Every one who erreth from truth , is not to be used with this tendernesse ; as 1. not seducers , but those who are seduced : for , the Apostle hath spoken , v. 3. and doth speak afterward otherwayes of seducers . Secondly , it is onely those who are seduced , not in fundamentall truths , which are absolutely necessary ; but in others , which are not so necessary : for , the Apostle supponeth those , whom he would have thus used , to have attained unto the knowledge of fundamentall truths according to the Canon of Scripture : Neverthelesse in what we have attained , &c. So that their errour did ly only in some circumstantial truths , relating to those greater ones ; as he seemeth also to import , while he saith , if in any thing , any be otherwise minded : besides that it appeareth from the body of the Epistle , the false Apostles had prevailed with few or none in this Church to draw them on to their grossest errours . Thirdly , as their errour is onely in inferiour truths ; so , they must not be so devoted unto their own opinions , as , from a desire to propagate them , to rent the Church , and make schismes in it : but , are to walk in a joynt and orderly practice with others in those things wherein they do agree : not creating strife and division , whether in affection or practice , about those things wherein they differ ; for , this may be taken as a condition of the forbearance to be given , and of God's revealing further unto them : Noverthelesse , or only if we walk by the same rule , and mind the same thing . So there is no ground here for a boundlesse toleration of all hereticks , sect-masters , seducers of others ; nor yet to all those who are seduced ; except their carriage do evidence them to be studious both of truth and peace . Doct. 7. As it is onely God who can reveal truth unto those who are over-taken with errour , by his blessing upon ordinary means , made use of for that purpose : so there are promising grounds of hope that he will do so unto some , to wit , those unto whom he hath discovered many soul-saving truths already , and who are labouring by their orderly walking according unto those truths , to edifie both themselves and others : Pauls hope is , that God will reveal even this unto them ; not by any immediate revelation , or any other way without the Word ; but by his blessing upon the Word preached , and their own endeavours , Isa. 8. 20. And that because he had revealed much unto them already , imported in the words even this , or , also this , and withall subjoyneth the condition , whereunto we have attained , let us walk , to wit , unitly and orderly , as souldiers keeping rank , without disturbing one another . 7. The Church of Christ , ought not upon every difference of judgement , to be rent in Schismes and Factions , setting up a Church against a Church , or , using crosse endeavours , for under-minding and down-bearing of one another ; but unity and orderly practice according to an uncontroverted rule , so far as is possible , is to be kept , notwithstanding of different judgments : for this the Apostle exhorteth unto ; Let us walk by the same rule . 8. Upon divided practice , because of different opinions in a Church , there doth necessarily follow further division and renting , both in judgment and affections : for , Paul having exhorted unto joynt practice , he subjoyneth , Let us minde the same thing , that is , Let us keep unity , both of affection and judgment , to wit , in those things wherein we do yet agree ; importing , this cannot be , except there be a joynt practice .

Vers. 17. Brethren , be followers together ●f me , and mark them which walk so , as ye have us for an example .

He repeateth the former exhortation , that they would follow his example ; and encourageth them from this , That he was not his alone ; many faithfull Servants of Christ did walk as he did ; whose example he propoundeth unto them as a mark to aim at . Doct. 1. As the examples of holy men , registred in Scripture , are to be imitated by us , to wit , so far as they have been followers of Christ , 1 Cor. 11. 1. so we are to be followers together of them ; every one helping up another , and far from falling in rents among our selves , under pretence of giving respect to men , some more to one , and others more to another , 1 Cor. 1. 12. this the Apostle aimeth at , while he saith , he followers together of me . 2. As there are some whose steps are to be followed , and whose way in order thereunto is to be diligently eyed , as the scope which the archer aimeth at ; ( for so the Greek word , rendered Mark , doth signifie ) So , it is not every one we should so imitate , but those only who have walked in the steps of the holy Apostles , and other choice Servants of Christ : Mark them , saith he , which walk so , but how ? as ye have us for an example . 3. However the way of God be in it self lovely , and worthy to be chosen , Psal. 19. 7. though few or none did walk in it , Josh. 24. 15. yet , that this way is made a beaten path by the multitude of those who have made it their choice , is no small encouragement and motive to make us walk in it ; every example being as a standing witness to confirm from experience , that all which Scripture speaketh of that way , is real truth , Heb. 12. 1. for , so he draweth an encouragement from this , That not only he , but divers others did walk in that way , Mark them that walk so .

Vers. 18. ( For many walk , of whom I have told you often , and now tell you even weeping , that they are the enemies of the crosse of Christ : 19. Whose end is destruction , whose God is their belly ; and whose glory is in their shame , who minde earthly things . )

He giveth reasons to inforce the exhortation . 1. There were many , whose example was not to be followed , to wit , the false Apostles : From following of whom , that he may deter them , as he had often before , so he doth now in great grief ( as seeing the Church of Christ pestered with such false Teachers ) point them forth in their blackest colours : First , As being enemies to the crosse of Christ , because they opposed the vertue of Christ's sufferings , by which alone salvation is obtained , Gal. 5. 2. and because they pressed the observation of the Levitical Ceremonies , that , gratifying the Jews thereby , they might shift Christ's crosse , or persecution for the Gospel , Gal. 6. 12. Secondly , Eternal destruction should be their reward , if they persisted in that damnable doctrine , without repentance . Thirdly , They were beastly belly-gods , as being acted not from a principle of love to God , or to the salvation of men , but their own fleshly appetite , that they might have wherewith to fill their bellies , Rom. 16. 18. Fourthly , They gloried in their wickednesse , and in the multitude of these whom they had perverted , Gal. 6. 13. whereof they should rather have been ashamed , and which in the end should turn unto their shame . And finally , all their endeavours reached no higher , than things earthly , riches , honour , pleasure● , applause , and such like ; while as Heaven , and things heavenly ( however much pretended unto ) were little minded by them : And so he leadeth them to gather , that such were men not worthy to be followed . Doct. 1. The Lord doth sometimes suffer Seducers to multiply in a Church , thus to punish the small respect which hath been given to Truth , 2 Thess. 2. 10 , 11. and that those who are approved , may be made manifest , 1 Cor. 11. 19. for , many walk , &c. 2. The abounding of such Seducers ought not in reason to detract any thing from the respect which is due unto sincere and orthodox Preachers ; yea , such will be the more esteemed of by all sincere lovers of truth : for , Paul maketh this a reason , why such men as he should be imitated ; Be followers together of me , &c. v. 17. for many walk , saith he , that are enemies , &c. 3. It is the duty of Christ's faithful Ministers to give frequent warning unto the Lord's People of their hazard from spreaders of Errors and wicked Seducers , pointing them out in the blackest colours , that people may not be insnared by them : so doth Paul here ; Of whom I have told you , and now tell you , they are enemies of the crosse of Christ . 4. What ever Ministers do of this kind , ought not to flow from hatred or evil ▪ will to the persons of men , a desire of venting reproaches , petulancy of spirit , or such like , Jude 9. but from pure zeal to the Churches weal , and from grief of heart to see the Church of Christ pestered by them : thus was it with Paul ; of whom , saith he , I do now tell you , even weeping . 4. In times of tryal for Truth , there will not be some wanting ( and those in no small reputation for piety and parts ) who are carried on to imbrace those Opinions in the matter of Religion , which lie furthest off the dint of persecution , even although these Opinions be erroneous and destructive to the doctrine of the Gospel ; for so , and in those respects those men were enemies to the crosse of Christ . 5. Not only doth profanity and vice draw down destruction and wrath upon those who live in them , Col. 3. 6. but also Errors against Truth are damnable , and bring destruction , if not repented of , chiefly to the mali●ious authors and factious spreaders of them , for base designs , fairded over with fair pretences , Rom. 16. 17 , 18. So saith the Apostle of those masters of Error , whose end is destruction . 6. That is interpretatively a mans God , which is the last end of all his actions , and upon which all his care , his thoughts and endeavours run most , whether it be a mans belly , the world , his credit or friends : hence it is said , whose God is their belly . 7. There are many who pretend fair for God , and the good of souls , and yet will be really found to be but self-seekers , making a net of a fair outside , to catch worldly pleasures , riches and honours : and this is most frequently to be found in those who spread Errors ; Whose God is their belly , they minde earthly things . 8. The chief endeavour of those who walk in a sinful way , ( chiefly in a course of error ) and the thing which they hunt most after , as their highest credit and glory , is , to have many carried along with them in it ; for , this was their glory here spoken of ; whose glory is in their shame . 9. The Lord shall sooner or later make that same very thing , wherein such men glory most , to be their shame , either by making them to be truly ashamed of it , as a fruit of their repentance , Rom. 6. 21. or by rubbing shame upon them for it here , or hereafter , as the just reward of their sin , Hos. 4. 7. in which respects he affirmeth of them , whose glory is in their shame .

Vers. 20. For our conversation is in Heaven , from whence also we look for the Saviour the Lord Jesus Christ : 21. Who shall change our vile body , that it may be fashioned like unto his glorious body , according to the working whereby he is able even to subdue all things unto himself .

Here is a second reason exciting them to imitate the Apostle and such as he was . Their conversation and expected reward were much different from that of the false Apostles ; and therefore as the latter were to be eschewed , the former were to be followed . As to their conversation , it was not on things earthly , but in Heaven , and that because Christ their head , their glory , their happinesse , is there , whom they did expect to come one day from thence , not as a terrible Judge , but as a tender-hearted Saviour , ver. 20. And as for their reward , it should not be destruction , but salvation and glory : their bodies ( for the present , vile , humble and low , as being obnoxious to death , corruption and a deluge of miseries , 1 Cor. 15. 42 , 43. ) should be changed by the Lord Christ , so that being freed from these base qualities , and endued with the contrary glorious ones , 1 Cor. 15. 42 , 43. they should be made conform to Christs glorious body . And l●st any should look on such a change as impossible , he leadeth them unto the consideration of Christ's divine power , whereby he will destroy death , and the grave , and subject all things unto himself ; and so can easily work that glorious change in our vile bodies , v. 21. Doct. 1 The conversation of those , who would have themselves propounded as Patrons for imitation by others , ought to be such , as that of the Apostle was ; who , exciting the Philippians to follow him , giveth this for a reason , Our conversation is in Heaven . 2. Believers have right to Heaven , as to their City , Faith being the Burgesse-Ticket which giveth an interest in the Priviledges of it , Joh. 3. 36. We have our conversation in Heaven , or We do live as Free-Burgesses of that City , so will the Original bear . 3. They are therefore to converse and live as free Denizens of that City , so , that though they be mixed with Hypocrites , Matth. 13. 30. and carry about earthly bodies , 2 Cor. 5. 1. standing in need of earthly sustentation , and subject also to the common calamities of an earthly life , 1 Cor. 15. 44. Yet with their heart and affections they are to be aspiring daily towards Heaven , Col. 3. 1. living in all things so , as it becometh those who have present right unto it , and one day shall get full possession of it , 1 Jo● . 3. 3. for , so lived the Apostle ; We have our conversation in Heaven , or , We do live as Free-Burgesses of that City . 4. Jesus Christ in his bodily presence , is now in Heaven , and not in Earth ; for , saith he , from whence wee look for a Saviour . 5. Jesus Christ at the end of time is to come from Heaven , and judge the world , 2 Tim. 4. 1. from whence we look , &c. 6. This second coming of his , although it be abhor'd , and hated by wicked Atheists , Act. 24. 25. he being to come unto them as a terrible Judge , 2 Thess. 1. 8. yet it is the matter of the Godlie's expectation ; a thing hoped for , and much longed after by them : from whence also we look . 7. The reason why his second coming is so much looked for by the Godly , is , Because he is to come , not as a sin-pursuing - Judge unto them , but as a Saviour with perfect salvation , and healing under his wings : We look for a Saviour . See Heb. 9. 28. 8. The consideration of this , That Christ is in Heaven , and to come as a Saviour from thence , hath an Adamantine vertue to draw up the thoughts and affections of the Believer thither : for this is given as a reason why their conversation was in Heaven ; from whence we expect a Saviour , saith he . 9. Our bodies now since the fall , ( Gen. 3. 19. ) are vile and base , liable to death and corruption , to several sores and sicknesses ; our vile body . 10. That vilenesse and basenesse which is in our mortal bodies , is properly ours , as being contracted by our sin , by which they were brought down from that glory wherein they were created , Rom. 5. 12. Thus our vile body , or , ( as it is in the Original ) bodies of our vileness : the vilenesse is more ours , than the bodies are . 11. The bodies of Believers , however they be now vile and base , and subject to as many miseries as the bodies of others are ; yea , and are liable to the crosse for Christ , Matth. 10. 18. which the bodies of the wicked are not . Gal. 6. 12. yet Christ in the last day shall work a glorious change in them , a change , not in their substance and proportion of members ; for we shall still have an organick body with distinct members , Job , 19. 27. but delivered from those base and low qualities which sin hath subjected them unto ; and adorned with the contrary glorious qualities , such as immortality , 1 Cor. 15. 42. and splendor , 1 Cor. 15. 43. impassibility , 1 Cor. 15. 44. and agility and lightnesse , 1 Thess. 4. 17. So that neither sicknesse pain , hunger , or death shall be able to assault our glorified bodies , Matth. 22. 30. This is the change here spoken of : Who shall change our vile body , that it may be fashioned like unto his glorious body . 12. Though the body of Christ now in Heaven be glorious , being adorned with as much glory as a created body can be capable of ; yet it is not indued with the essential properties of God , so as to be omnipotent or omnipresent : ( as the 〈…〉 biquitaries do affirm ) for our bodies shall be fashioned like unto his glorious body : and yet none can rationally assert , That they shall be adorned with any of the essential properties of God . 13. The resurrection of our bodies , and transforming of them thus gloriously after they shall be turned unto dust , and eaten with worms , Job , 19. 26. as it is a thing almost incredible , and to flesh and blood wholly impossible , Act. 17. 32. so the consideration and faith of divine omnipotency , which is engaged to bring it about , will make all doubts of that kind evanish , as knowing nothing is impossible unto God : so Paul , that he may confirm them in the faith of this great point , leadeth them to the power of God , according to his working , whereby he is able even to subdue all things unto himself . 14. There is nothing within the reach of divine omnipotency which shall be left unessayed , rather than the Believers glory , both in soul and body , should remain uncompleated : for which he saith , whereby he is able : it is supposed , that if it be within the compasse of divine ability , it shall be done .

CHAP. IV.

IN the first part of this chapter , Paul exhorteth the Philippians unto some christian vertues , to wit , To constancy , v. i. to concord , v. 2 , 3. to rejoyce in the Lord , v. 4. to moderation of minde , v. 5. to beware of anxious heart-cutting diffident care , and to give themselves to prayer and praises , v. 6. for so they should have much of Gods peace , v. 7. and generally , to every thing which was praise-worthy , v. 8. which he inforceth from his own example , and the fruit which should follow hereupon , v. 9.

In the second part , he commendeth them for their benevolence towards him in his strait , excusing the delay , v. 10. and cleareth himself from dejectednesse of spirit under want , v. 11 , 12 , 13. and yet showeth their gratuity was acceptable , v. 14. which he amplifieth by mentioning their liberality towards him in former times , v. 15 , 16. and purgeth himself from an indirect intention to excite them to the bestowing of more , v. 17. shewing what he had already received did abundantly satisfie him , v. 18. for which their gratuity , he promiseth unto them a recompence from God , v. 19.

In the third part he concludeth the Epistle , first , with a doxology , v. 20. Secondly , with some mutual salutations , v. 21 , 22. And thirdly , with his usual farewell-wish , v. 23.

Vers. 1. Therefore , my Brethren , dearly beloved and longed for , my joy and crown , so stand fast in the Lord , my dearly beloved .

FRom what Paul hath said in the former chapter , he inferreth a vehement exhortation , inforced by a number of affectionate compellations , That they would remain constant in the doctrine and practice of the Gospel , so as they had done hitherto , and as he had presently prescribed , chap. 3. Doct. 1. So ready are we to weary in well-doing , Gal. 5. 7. so unwearied is the Tempter in his assaulting of us , what by reiterating old tentations , what by presenting us with new ones , 1 Pet. 5. 8. That even those , who for a long time have given great proof of their constancy both in profession of Truth , and practice of Duties , are not so far beyond the reach of backsliding , but they stand in need of frequent and vehement exhortations to make them stand on their guard against it : So Paul exhorteth those Philippians to constancy , notwithstanding they had already given large proof of it ; so stand fast in the Lord . 2. The faith of glory , and rich reward which is laid up to those who persevere unto the end , is a strong motive unto constancy and perseverance : so , from what the Apostle spake in the close of chap. 3. of that glorious change to be wrought upon the bodies of Believers , he inferreth , So stand fast . 3. As a peoples profiting by the Ministery of the Word , ought to indear them unto a faithful Pastor ; so a Minister may , without imputation of flattery , make it known unto the people , and that in the most pathetick way , how much they are esteemed of by him ; that hereby he may excite them to further progresse . And this use only should be made by people of the approbation of their faithful discerning Pastors , or of any other whose approbation they think worthy to put a price upon : Thus the Apostle here gives them a number of affectionate compellations , all of them breathing forth his respect and love unto them , such as Brethren , as being professors of the same faith ; dearly beloved , being such as for their piety had much room in his heart ; and longed for , his absence from whom was his burden ; my joy , the remembrance of whom made him sing under all his sufferings ; and my crown , they were as an ornament unto him , his glory and diadem , being gained to Christ by his Ministery , and having remained constant , when others had fallen away .

Vers. 2. I beseech Euodias , and beseech Syntiche , that they be of the same minde in the Lord . 3. And I intreat thee also , true yoke-fellow , help those women which laboured with me in the Gospel , with Clement also , and with other my fellow-labourers , whose names are in the book of life .

He speaketh to two women , who being of some note in that Church , did in some things , as appeareth , relating to Religion , differ as well the one from the other , as both of them from the Doctrine publickly professed in that Church ; Them he exhorteth , that laying aside their contention and strife , they would endeavour peace and unity betwixt themselves , such as God would approve of , ver. 2. And because divisions of that kinde are not easily composed , he exhorteth some one of his once-fellow-labourers in that Church , to contribute his endeavours for helping them to union , because they had been useful to him in their stations , while he was preaching the Gospel , and planting a Church at Philippi , with one Clement , and some other private Christians ; all which in charity he did judge to be truly gracious , and in the number of Gods Elect Children . Doct. 1. It is the duty of Pastors to instruct , exhort , rebuke and comfort , not only the whole Church in general , but also particular persons by name , as occasion offereth , and their necessity requireth : so doth Paul , I beseech Euodias , and beseech Syntiche . 2. Difference of judgment among professors , in things relating to Religion , is of dangerous consequence , as being an occasion of strife and discord , of alienation of heart and affections , 2 Cor. 12. 20. as causing hurtfull diversions from that which should be our main work , to wast our precious time , and the edge of our spirits upon things lesse necessary , 1 Tim. 1. 4. Paul looks upon this difference as worthy to be taken notice of , even by an Apostle ; I beseech , saith he . 3. It is very casual for such differences to fall in among professors , who have been other wise pious and useful in the Lords work : thus Euodias and Syntiche , who helped Paul in the Gospel , falleth at ods among themselves : I beseech Euodias , &c. 4. Peace and unity in the Church , and among all the members of the Church , is a thing much to be studied for and sought after : I beseech they be of the same minde . 5. But by all means it would be seen to , That the composing of the Churches differences be an union in the Lord , and such as he will approve of : so he beseecheth them to be of one minde , but , in the Lord . 6. We ought to make use of our familiarity with , and interest in others , to set them upon imployments honourable unto God , and profitable unto the Church of Christ , and the true members thereof , so far as their station will permit , and their abilities can reach : so Paul maketh use of his intirenesse with one above the rest ( whom he calleth his true-yokefellow , 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 God working for them in the mean time , and his compleat righting of all wrongs in the day of his second coming , Mark 10. 29 , 30. for , this is the argument , whereby he presseth moderation ; The Lord is at hand .

Vers. 6. Be carefull for nothing : but in every thing by prayer and supplication with thanksgiving , let your requests be made known unto God .

Here is a further exhortation to beware of anxious heart-cutting diffident care , about things worldly , and the successe of what we do undertake in our lawful Callings : for curing whereof he prescribeth this remedie , that in the conscientious use of their Callings , they would have recourse unto God by prayer , wherein by supplicating for good things , by deprecating deserved wrath , and thankfull acknowledgement of mercies already received , they might pour out their hearts in God's bosome , leaving the disposall of all their affairs upon him : Doct. 1. However there be a lawfull care about things worldly not prohibited , but frequently commanded , Rom. 12. 11. Yet there is a care not lawfull , to wit , when 2 man exceedeth in care ; and so , as to care for nothing but the world , Psal. 49. 11. and so , as to keep himself upon a continuall rack , as fearing want of successe in what he doth , Psal. 37. 5. and so , as to joyn issue with any thing , though never so sinfull , for preserving or bringing about the thing cared for , 1 Tim. 6. 9. This excessive care is sinfull , and here forbidden ; be carefull in nothing . 2. As this excessive care doth hinder the exercise of moderation , by driving men to the utmost of rigour in all their dealings with others , as fearing , lest by the smallest condescendencie , they undo themselves : so nothing contributeth more to make a man mercifull , gentle , and condescending to the necessity and good of others , though even to his own seeming prejudice than to keep his heart above this anxious , vexing , diffident and heart-cutting care : hence unto the former exhortation of making their moderation known to all men , he subjoyneth this as an help , be carefull in nothing . 3. The best remedie against this excessive diffident care , is , not to run upon the other extream of casting by all lawful care and diligence , Matth. 4. 7. but that in the conscientious use of our lawfull imployments , we make our addresse unto God by prayer , deprecating deserved wrath , asking for desired successe , blessing him for favours already received , and so to leave the burden of all our care upon him : this is it which the Apostle prescribeth ; but in everything by supplication and prayer , &c. 4. All our Prayers would be so composed , as that they may be known to God , that is , approved of him , and so proceeding from the sense of our want , 1 Kings 8. 38. put up in the Name of Christ , John 16. 23. and for things according to his will , 1 Joh. 5. 14. Let your requests be made known unto God . 5. There are severall sorts of Prayers set forth here , by three distinct expressions ; for the word requests , is generall to all the kindes : First , there is Prayer , whereby we seek those things which we want from God , acknowledging how unworthy we are of them . Secondly , there is supplication , whereby we deprecate evils and judgements , whether felt or feared , acknowledging our sins , whereby we have deserved them . Thirdly , there is thanks-giving , whereby we blesse God for favours already bestowed ; by prayer , and supplication , and thanksgiving . 6. Blessing of God for favours received , is necessary to be joyned with prayer and supplication , there being constant matter of thanksgiving under all conditions , v. 11. and to suppresse that fretting , quarrelling , and impatient humour , which often venteth it self against God in our prayers and supplications , where thanksgiving to God for favours received , is not joyned with them , Psal. 77. 7. compared with v. 10 , 11. Hence the Apostle commandeth , but in every thing by prayer and supplication , with thanksgiving , let your requests be known unto God .

Vers. 7. And the peace of God . which passeth all understanding , shall keep your hearts and mindes through Christ Jesus .

For inforcing the former exhortation , he subjoyneth a promise , that upon their so doing , the peace of God ( a mystery so deep , that it transcendeth the reach of naturall reason ) should , as with a guard of armed souldiers , defend their understandings , will and affections , against the assault of any temptation , which might otherwayes drive them to discouragement , and vexing diffident cares and fears of suffering from men , upon their exercise of moderation in all their actions . Doct. 1. There is a calmnesse and tranquility of spirit attainable by believers , flowing from their peace made with God in justification , and wrought in a believer by the Spirit of God , ( hence it is called , the peace of God ) which goeth beyond the reach of all created understanding to comprehend , it being a thing almost incredible , that those who are most under the lash of divine rods , should yet have Gods peace ; who of all others are most tossed with storms & tempests , should yet injoy a sweet calm in their own mind ; who are often destitute of all things , should yet be as little anxious , as if they injoyed all things . A Christian is made up thus , of so many seeming contrarieties , that no wonder the Apostle doth speak here of this peace of God as passing all understanding . 2. This peace of God cannot be preserved , but in the due practice of commanded duties , especially in the exercise of prayer : for , it 's promised , if they be diligent in prayer , v. 16. the peace of God shall guard their hearts . 3. Where this peace is intertained , it doth marvellously guard the whole soul , wit , will and affections from being overcome by , or disquieted much with the apprehension of losses or injuries , whether felt or feared : This peace with God , and with a mans own conscience in God , is of such excellent worth , that so long as it is injoyed , no other losse is much valued ; for , it 's promised as a guard against the fore-mentioned heart-cutting care ; The peace of God shall guard your hearts . 4. All that is in man , especially his soul , and every faculty of it , is as so many patent ports to receive most dangerous temptations , so that there must be a guard set to defend every one of them , otherwayes the temptation getteth most ready passage : thus much is imported , while he saith , the peace of God shall keep , or guard your hearts , that is , the will and affection ; and mindes , that is , the understanding : It is a Metaphore taken from Military affairs , where Guards of Souldiers are placed at the Ports of Cities , or weaker parts of the walls , to stop the Enemies entry . 5. However preservation against the on-sets of temptation , be a promised fruit of diligence in the use of prescribed means ; yet all the efficacie of those means cometh through Jesus Christ and his vertue working with them , who therefore would be eyed above means : hence this safety from the temptation , though promised upon their diligence in prayer ; yet it is through Jesus Christ .

Vers. 8. 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 , the Apostle sheweth how much he rejoyced at , and was affected with their benevolence sent unto him , after so long delay of time ; excusing also the delay , as imputing it to the calamity of the times , which deprived them of an opportunity , and not to want of good-will in them , which he did never question . Doct. 1. As it is the lot of most eminent Christians somtimes to stand in need of help and supply from others : so it is their duty thankfully to acknowledge those whom God hath made helpful unto them in their strait : so doth the Apostle here , But I rejoyced in the Lord greatly , &c. 2. A spiritual heart and wise observer of providence , will find matter of much joy in God , and of praise unto him , even in those things which to an ordinary eye would not seem to be of so much worth : so Paul looketh upon this gratuity as a matter of rejoycing in the Lord greatly , because he saw much more in it than the thing it self , to wit , A reviving of the root of grace in these fruits of charity , which before appeared as withered and gone ; I rejoyced in the Lord greatly , saith he , that your care of me hath flourished . 3. Though there may be in those who are truly gracious , a sad cessation from the exercise of grace , sometimes through want of opportunity as here , and sometimes also through their falling into several sins , 2 Sam. 11. 4. yet the seed of God remaineth in them , there is life and sap at the root , which through Gods blessing in due time will bud up and bring sorth the former fruit ; now at last your care of me hath flourished ; the word is borrowed from trees , which seem in Winter to be dead and withered , and in the Spring revive again . 4. How long soever a mercy be delayed , and postponed , a godly heart will see in it matter of thanksgiving both to God , and also to those from whom as instruments , the mercy is conveyed : so did Paul , I rejoyced , that now at last your care of me hath flourished . 5. It were the wisdom of Gods people to watch for the opportunity of doing good , and make use of it ; seeing even those who would do good may ere long be deprived of opportunity to do it : ye were careful , but ye lacked opportunity . 6. The want of an opportunity , not through our default , doth excuse and justifie the forbearance , for a time , of a positive duty , if so good-will be present , see 2 Cor. 8. 12. from this , Paul excuseth them , ye wanted opportunity , saith he . 7. It is the part of christian charity to excuse , so far as prudence will permit , that which may seem to be the neglect of others , expounding things doubtsome favourably , and imputing their omissions to the want , not of good-will , but of opportunity : so doth Paul , wherein ye were careful , but ye wanted opportunity .

Vers. 11. Not that I speak in respect of want : for I have learned in whatsoever state I am , therewith to be content . 12. I know both how to be abased , and I know how to abound : every where , and in all things I am instructed , both to be full , and to be hungry , both to abound and to suffer need . 13. I can do all things through Christ which strengtheneth me .

Lest they had mistaken the Apostle , as if his so much joy for their gratuity had argued him to have been of a dejected spirit through reason of want ; he clears himself , denying his joy to have proceeded from any thing of that kind , and that because he was gifted from God with full contentment under every condition , ver. 11. and so he reckoneth several particular conditions , under which he had learned to live contentedly at all times , and in all places : As first , under disgrace , and abundance of worldly applause . Secondly , store of meat and drink , and utter scarcity and want . Thirdly , under his abounding generally in all things necessary for food , raimemt , lawfull pleasures and recreations , and a sparing measure of all those things , ver. 12. And lest , by what is said , he might be looked upon as a vain arrogant boaster , he pointeth at the fountain from whence he was furnished , to wit , The power and vertue of Jesus Christ inabling him ver. 13. Doct. 1. A seeker of God , espcially a Christian Minister , would be careful , lest he do or say any thing whereby he may incur the suspicion of being too much desirous of things worldly , or of being too much dejected and cast down through the want of them : there being nothing which maketh the Gospel to be worse spoken of , than the sin of Covetousnesse in the Preachers , or Professors of it : hence Paul doth so carefully clear his former words from savouring of any thing of that kind ; not that I speak in respect of want , saith he . 2. The Child of God is subject to change of conditions in things outward , being sometimes in credit , sometimes in disgrace ; sometimes rich , sometimes poor ; sometimes sick , sometimes in health ; sometimes injoying all things necessary for his sustentation and life , sometimes almost wholly deprived of them : so was it with Paul , I know how to be abased , and how to abound , &c. 3. Whatever be the several changes , wherewith the Lord doth exercise his own , they are to be contented under them , to wit , so as not to grudge and repine against God , Job , 2. 9 , 10. or to give way unto heartlesse dejection of spirit under adversity , Pro. 24. 10. though they may use lawful means for delivering themselves from it , 1 Sam. 30. 9. and so , as not to be puffed up by prosperity , Job 31. 25. nor forget the Lord , Prov. 30. 9. and despise others who want , Job , 31. 13. Thus Paul learned in every state therewith to be content ; he knew how to abound , &c. 4. This great Lesson of Contentment under every estate , is a thing whereof all by nature are ignorant , none have skill in it except they learn it : Paul did learn it , I have learned . 5. The knowledge of this Lesson is attained , not so much by reading Books , and infixing in our memories directions to that purpose ; as by frequent change of condition , and the Lords blessing of our changes for begetting in us experimental knowledge , how to carry our selves in each condition : thus Paul did learn this Lesson , I have learned and am instructed ; The latter word signifieth , to be initiated in holy things , or religiously taught : so there is a piece of divine skill necessary for teaching folk this lesson . 6. The tentations which attend a prosperous condition are so many , such as pride , 1 Tim. 6. 17. disdain of others , Jam. 2. 6. and security , Luke 12. 19. The duties which are required in it , are so many , such as thankfulnesse to God , 1 Chron. 24. 10. beneficence to all men , 1 Tim. 6. 18. humility and sobriety of spirit in the managing of it , Jer. 9. 23. and laying our account to meet with changes , Job , 3. 25. and the many distractions which do accompany it , and tend to the hindering of those duties , are so subtil and insinuating , 1 Tim. 6. 9. that there is no lesse need of divine art for carrying of our selves ●right under prosperity , than there is for such a christian carriage under adversity : so Paul must be instructed , how to be full , and how to abound , as well as how to be hungry , and how to suffer want . 7. Man's naturall faculties are renewed , but not destroyed by grace , or laid asleep , as if Christ himself did all things , and we nothing : for Paul saith here , that he did ; the action did flow from an inward principle of a renewed will and understanding , I am able to do. 8 The power by which renewed souls do work , is wholly Christs ; not only the habits of grace are from him , but also the actuating of those habits doth flow from his special influence : through him that strengtheneth me . 9. There is a kind of omnipotency in a Believer , being supported by Christ's strengthning power ; so that there is nothing within the compasse of his christian calling , and for which there is a Covenant-promise for through-bearing , there is no such thing unpossible for him to do : I am able to do all things . 10. This note of universality , All , whether applied to persons , or things , is not to be taken every where in its larger sense , but to be astricted to the clear meaning of the place where it is , and the exigency of other Scriptures : so Paul saith , I am able to do all things , which cannot be extended to all and every thing without limitation ( there being many things simply impossible to be done by any creature ) but must be restricted to all those things which consist in the exercise of christian moderation under all dispensations , or at most , to all things within the compasse of his christian calling , and for which there is a covenant-promise for through-bearing : see 1 Cor. 6. 12. and chap. 9. 22. by which rule , that passage , 1 Tim. 2. 6. is to be expounded .

Vers. 14. Notwithstanding , ye have well done , that ye did communicate with my affliction .

Having guarded upon the one hand against their suspecting of him to have been too much dejected through want , he guardeth against another mistake , as if their gratuity had been little acceptable unto him ; by shewing they had done well in doing what they had done , and sharing with him in his sufferings for Christ . Doct. 1. There is nothing which men can do , wherein they are not liable to mistakes : for , even while they are clearing themselves of one mistake , they are in hazard thereby to run under another , as Paul was here . 2. The danger of being mistaken , should hinder no man from going on in his duty , he is to do what he can to take off mistakes , and in the mean time be going on in what is right : so Paul , having cleared himself , proceedeth in his duty , commending those Philippians for their charity ; and thereby wipeth off another mistake , which might have risen upon his guarding against the former ; Nevertheless , ye have done well . 3. Though the Children of God be supported with courage from himself , to be content with , and to undergo their present lot ; yet this must not make others neglect to help them in their strait , because in so doing they do but what is their duty : neither should it make themselves neglect the offer of supply from others , or vilipend it when it 's received ; this were to tempt God , by neglecting means of help , because of Gods goodnesse in supporting under want of means , when they could not be had . Thus , though Paul was enabled through Christ to be content with his hard lot ; yet the Philippians give him help , and are therein approven and highly commended by him ; Nevertheless , saith he , ye have done well . 4. It is the duty of all to prove confortable unto those who are suffering for truth , by supplying of their necessities according to their power : they did well in communicating with Paul's affliction . 5. They who make conscience of this duty , do hereby share in the afflictions of those who suffer for truth , as if they were suffering the same things , and for the same cause with them : so the Apostle affirms , because of their gratuitie , they had communicated with his afflictions .

Vers. 15. Now ye Philippians know also that in the beginning of the Gospel , when I departed from Macedonia , no Church communicated with me , as concerning giving and receiving , but ye onely . 16. For even in Thessalonica ye sent once and again unto my necessity .

The Apostle sheweth himself mindfull , not onely of the present favour , but also of their by-past liberalitie towards him , ever since he began to preach the Gospel among them ; and this not onely when he was labouring among themselves , but also when he was at Thessalonica ; and withall doth guard against their suspecting of him , as too greedie in receiving so frequently from them , by shewing he had received nothing as a reward for his work from any other Church in those parts ; for the truth whereof , he appealeth to their own knowledge . Doct. 1. There is a rule of equity to be kept betwixt Pastour and People , that , as he bestoweth upon them spirituall things by preaching of the Gospel , so they should furnish him with things carnall , by giving an honourable maintenance , 1 Cor. 9. 11. and this a faithfull Minister may expect and crave , not as a meer gratuity , but as due debt , 1 Tim. 5. 17. this is imported in the phrase here used by Paul , when speaking of maintenance which was bestowed on him by those he laboured amongst in the work of the Gospel , he useth the expression of giving and receiving , which is used by Merchants , who in their Books of Accompts , do mark what they give out , and what they receive in , as the due price of their ware . 2. Though maintenance be most due for Ministers ; yet such is the peevishnesse and greed of many , that hardly can they be driven to quit any thing for up-holding of the Gospell , though even an Apostle Paul were preaching among them : this Paul did find , no Church did communicate with me , as concerning giving . Though it may be also , the Apostle did for bear to receive any thing from others , were they never so willing , for the reasons mentioned , 1 Cor. 9. 15 , 16 , 18 , 19. 2 Thess. 3. 8 , 9. 3. A faithfull servant of Jesus Christ , who is taken up with a desire after the gaining of souls , will digest many unkindnesses of that sort , passing them over as he best may , especially so long as the Lord provideth for him otherwayes , as he usually doth , making some to shew the more of kindnesse , that others shew but little : so doth Paul meekly passe over his not receiving from those other Churches , mentioning with thankfulnesse the help which he received from Philippi : no Church communicated with me , but ye only . 4. This speaketh much to the commendation of a People , when the generall neglect of duty by others , doth not onely not make them neglect their duty , but also exciteth them to be more forward in it : for , from this are the Philippians commended ; no 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 who were well known unto them to be such : Neither doth the words following , in Christ Jesus , militate against this sense ; for , even those , who are externally and federally Saints , are in Christ by an external and visible union , consisting in the serious profession of those Truths which relate to him ; the effect of which union , is , the communication of common gifts of the Spirit to every one according to their measure : see Job . 15. 2. Everie branch in me which beareth no fruit , which supposeth some to be in Christ in the way mentioned , who yet are fruitlesse branches , and so unregenerate . 3. Christian charity will so far cover the infirmities and failings of others ; as not to disown them as Brethren , nor yet neglect those christian duties which we owe unto them , or are obliged to do for them as Brethren ; for , although ( ch. 2. v. 20 , 21 ) he complains of all who were with him , except Timotheus only , that no man was like-minded , and all did seek their own things ; yet neverthelesse , he doth in their name salute the Philippians , calling them Brethren ; the Brethren which are with me greet you . 4. So powerful is the Gospel being accompanied with Gods blessing , Rom. 1. 16. that it will set upon and enter the Houses of greatest Persecutors , and carry some of their chiefest Minions captive from their very elbow : some even of bloody Nero's house are converted by the Gospel : those of Cesars houshold . 5. Such is the courage and valour of spirit with which the Lord doth endue sincere professors of the Gospel , that they will dare to hold up a Banner for Truth , even under the nose , and within the gates of most blood-thirsty raging Persecutors : for , some of Nero's House upon all hazard perform those duties which their christian calling tied them unto : chiefly they that are of Cesar's houshold do greet you .

Vers. 23. The grace of our Lord Jesus Christ be with you all . Amen .

Thirdly , He concludeth with his usual farewel-wish , to which he affixeth his Amen . Doct. 1. Gods grace is the sum of all which a man needeth to wish either for himself or others ; for his grace is , first , Gods favour , as the fountain of all which is good , Eph. 2. 8 , 9. And , secondly , the streams of grace inherent , and increase in it , flowing from that fountain , 2 Pet. 3. 18. And what want i● there where those are ? So Paul summeth up all his desires in this one , The grace of our Lord Jesus Christ be with you . 2. Gods grace and favour , which reconciled souls do injoy , together with the whole bulk of graces inherent , which flow from it , are all purchased unto us by Christs merit , and applied by his intercession ; and therefore is justly called the grace of our Lord Jesus Christ . 3. Our prayers and wishes unto God should proceed from such deliberation of mind , Matth. 20. 22. such ear●estnesse of heart and affection , Jam. 5. 16. and such confidence of an answer according to the tenour of the promise , Jam. 1. 6. that we may understandingly and incerely affix our Amen unto them ; So doth the Apostle , Grace be with you all .

Amen .

A BRIEF EXPOSITION Of the Epistle of PAUL the Apostle to the COLOSSIANS . The ARGUMENT .

EPaphras , having founded a Church at Colosse , ( chap. 1. v. 7. ) a city of Phrygia in the lesser Asia , neer to Laodicea and Hierapolis , chap. 4. v. 13. and perceiving the truth of the Gospel preached by him , to be impugned ; partly , by some converted from Judaisme , who urged the Ceremonies of the Law , as necessary to salvation , chap. 2. v. 8 — partly , by some converted from Gentilisme , who , from principles of abused Philosophie , did urge the worshipping of Angels , and other superstitious rites , grounded only upon humane tradition , chap. 2. v — 8. 18. He informeth Paul , now prisoner at Rome ( chap. 4. v. 3. ) of the case of this Church : whereupon Paul writeth this Epistle unto them . His scope wherein , is , ( often prefacing , to v. 12. chap. 1. ) to confirm that doctrine which was preached unto them by Epaphras , to the end of ch. 1. and to guard them against all the fore-named errours , contrary to that doctrine , chap. 2. and to incite them to the study and practice of holiness , both in the generall and speciall duties of Christianity , chap. 3. and to v. 7. of chap. 4. After which he insisteth upon some particular affairs , such as recommendations , salutations , and some directions , to the end of chap. 4.

CHAP. I.

IN the first part of this Chapter ( after the inscription , v. 1 , 2. ) he insinuateth himself upon their affections , and maketh way for his main purpose : First , by shewing he did give thanks to God for them , v. 3. being moved thereto by the report of their spirituall graces , v. 4 , 5. Secondly , by commending them for their fruitfulnesse , v. 6. and their Pastour Epaphras unto them , v. 7 , 8. Thirdly , by shewing he prayed also to God for them : 1. for increase of knowledge , v. 9. 2. for growth in holinesse , v. 10. and 3. for courage under sufferings , v. 11.

In the second part , he giveth a brief sum of saving doctrine ; wherein he declareth , how God doth fit the Elect for Heaven , v. 12. by calling them effectually , v. 13. and pardoning their sin , v. 14. Next , he describeth Jesus Christ the Redeemer of the Elect , from his internall relation to God , as being his Image , v. 15. — his externall relation unto all things created , as being before them , v. — 15. their Creator , last end v. 16. and their upholder , v. 17. and from his relation to the Church , as being her Head , &c. v. 18. and from his furniture to the Office of Mediatour , v. 19. especially to reconcile man with God , v. 20. which generall doctrine of reconciliation , he applyeth unto the Colossians , v. 21 , 22.

In the third part , he exhorteth them to continue in this doctrine , confirming the same ; First , from the authority of his Office , v. 23. which , together with the doctrine preached by him , was confirmed by his sufferings , v. 24. and from his call to the Office , v. 25. Secondly , from the worth of the doctrine in it self , v. 26 , 27 , and thirdly , because it was the same doctrine which he himself preached , v. 28. with great pains , and much divine assistance , v. 29.

Vers. 1. Paul an Apostle of Jesus Christ , by the will of God , and Timotheus our brother , 2. To the saints and faithfull bretheren in Christ , which are at Colosse , grace be unto you , and peace from God our Father , and the Lord Jesus Christ .

IN these two verses , is , the inscription of the Epistle , containing , first , a description of those who sent it , from their names and adjuncts , v. 1. Secondly , of those to whom it was directed ; from the place of their habitation , and three excellent Epithets . Thirdly , the Apostle's usuall salutation , v. 2.

From the persons who sent the Epistle ; Learn 1. How free and powerfull must divine grace be , which of a persecuting Saul ( Acts 8. v. 3. ) did make an Apostle Paul . 2. In the first beginning of the Christian Church , there were a certain kinde of Office-bearers , named Apostles , who were called immediatly by God , Joh. 20. 21. had infallible knowledge of the doctrine of the Gospel , by immediate inspiration from the Spirit of God , Joh. 16. 13. were not tyed unto any certain charge , further than rules of prudence did direct , Matth. 28. 19 , were gifted with power to work miracles for confirmation of their doctrine , Mark 3. 15. the glad tidings of grace being then but new , Joh. 1. 17. And did occasionally exerce the duties of all the Office-bearers of the Church , Acts 4. 35. Of which Apostles , Paul was one : Paul an Apostle . 3. Jesus Christ the Mediatour , is intrusted with the work of sending out Ministers to his Church ; for , he is the Churches Head , Eph. 5. 23. unto whom it belongeth to provide all things necessary for the body : hence Paul is the Apostle of Jesus Christ , as being sent by him . 4. The Father's will and Christ's , do fully agree in that which tendeth to the Churches good , as here , in sending forth an Apostle , Paul is an Apostle of Jesus Christ , by the will of God . 5. None ought to intrude himself upon any Office , much lesse upon an Office in the Church , without an orderly call : Paul is an Apostle of Jesus Christ by the will of God . 6. It concerneth a Minister to be so clear in the matter of his Call , that he may be able to avow it unto others , especially when his Calling is questioned , Am. 7. 14 , &c. when he hath to do with those that know him not , as here , chap. 2. v. 1 : and when he meeteth with contempt and other discouragements in the discharge of his Calling , Jer. 17. 15 , 16. So Paul upon some , or all of these occasions , avoweth his Calling : An Apostle of Jesus Christ . 7. The most gracious , able , and eminent Christians , should be , and ordinarily are so disposed , as not to despise the lesse eminent and weaker ; but giving them all due respect , are to take their assistance in any thing wherein they may be useful ; especially , seeing God hath not given all things unto every one , and the meanest have somewhat whereby they may prove steadable to the best , 1 Cor. 12. 21 , 22. So Paul joyneth Timothy with himself in the Inscription , though Timothy was not an Apostle , or Penman of Scripture ; because he being well known unto those Colossians , his assent might adde the more weight unto that which is written , and that hereby Timotheus might be yet more commended unto them , as being so highly honoured by such an eminent Apostle ; for which cause also Paul giveth him the name of Brother , they being fellow-labourers in the Gospel ; Timotheus our Brother .

From the description of those unto whom the Epistle is directed , Learn , 1. Though all the members of the visible Church be externally Saints , and federally holy , 1 Cor. 7. 14. yet there are some , who , besides that relative holinesse , are really Saints , inherently holy , and indued with gracious vertues and qualifications , and such God respecteth most ; for whose sake mainly he sendeth his word unto others , 2 King . 3. 14. for , Paul writeth to the Saints in this latter sense mainly , though not excluding the former . 2. Whoever are Saints , are also faithfull , and Believers ; whoever are Believers , are also Saints ; and so far and in the same sense that a man is a Saint , he is a Believer also : they who are externally Saints , and federally holy , do professe at least the doctrine of Faith , either personally , or parentally ; and they who are inherently holy , are also inherently and savingly Believers , as not only professing the doctrine , but also assenting to the truth of it , and imbracing it in their hearts ; and again , all such Believers are really changed from sin to holinesse : So these two are here conjoyned , as being of equal extent ; To the Saints , and faithful . 3. All Saints and Believers , are also Brethren , because of their professing the same Religion , and worshipping the same God , Deut. 17. 20. because of their brotherly love and affection , 2 Thess. 4. 9. because they have one Father , God , and one elder Brother , Jesus Christ , Joh. 1. 12. and because they are all ingrafted in one mystical body , and quickened by one and the same Spirit , Eph. 4. 4. as natural Brethren have their birth from the self-same parents ; so the Saints and faithful are also Brethren . 4. There is no sanctity , faith , or fraternity of any moment unto salvation , except it be founded upon Christ , flowing from him , and relating to him : whatever is of those among Heathens , and men otherwise destitute of Christ , is only counterfeit , not real ; civilizing , not saving , Mat. 5. 46. so they are Saints , Faithful , Brethren in Christ . 5. After Christ's incarnation and death , free-grace hath enlarged it self much beyond its ancient bounds : for , whereas before , the bounds of the people were according to the number of the children of Israel , Deut. 32. 8. there is now a Church of Saints and faithfull brethren at Colosse .

From the salutation , Learn , 1. Gods favour and free-grace is to be sought after in the first place , whether for our selves or others , and all other things which tend to our happiness here , or hereafter , as streams flowing from that fountain ; thus Paul wisheth for grace first , and peace next . 2. Where Gods grace and favour is obtained , all other things prosperous will undoubtedly follow , in so far as God seeth them to conduce for our good , Matth. 7. 11. as appeareth from the connexion between the good things wished for by the Apostle : Grace be unto you , and peace . 3. Gods grace and favour , together with all good things flowing from it , is the peculiar allowance of those who lay claim to God as theirs , according to the tenor of the Covenant of grace : for , Paul , in seeking grace and peace , owneth God as Father ; from God our Father . 4. As God hath fulnesse of grace , and of all things necessary , to be conveyed unto lost sinners ; so there is no accesse unto him , to receive of that fulnesse from him , but through Jesus Christ , who is Mediator betwixt God and man , 1 Tim. 2. 5. for , he wisheth grace from God the Father , through Jesus Christ .

Vers. 3. We give thanks to God , and the Father of our Lord Jesus Christ , praying alwaies for you .

That the Apostle may excite those Colossians to constancy and progresse in faith and piety , and in order thereto , procure their attention and benevolence , he sheweth that he and Timothy , did make conscience of giving thanks to God on their behalf ; and this they did alwaies when they prayed for them . Doct. 1. So apt are people to reject Truth , when there is any prejudice against the Preacher ( 1 King . 22. 8. ) that whosoever would preach to any good purpose must labour so to bear in upon peoples affections , that they may have ground to conceive of him , as of one that loveth them ; this the Apostle doth here through the whole Preface unto the 12. verse . 2. As it is our duty in relation to God , Matth. 9. 8. so it speaketh much our hearty affection unto others , when the graces of God , parts , and abilities that are in them , do not produce carnal emulation or envy , Numb. 11. 29. nor flattering commendations of the men themselves , Job , 32. 21. but furnisheth us with matter of thanksgiving unto God : Thus Paul doth evidence his affection to those Colossians ; We give thanks to God . 3. God is the Father of Jesus Christ , not only as God , by an eternall generation and communication of his whole essence unto him in a way unspeakable Ps. 2. v. 7. but even also as man through vertue of the personal union of the two natures in Christ , and in a special way , which doth far excell all other wayes , whereby he is a father to other men and angels , Luke 1. 32 : thus God and the Father of our Lord Jesus Christ , are one : for , the particle and , is exegetick of the same thing , and not copulative of things different . 4. In all our performances we should eye God , with a respect had to Jesus Christ ; seeing the Father is well pleased only in him , both with our persons and duties , Matth. 3. 17. for , in giving thanks , he eyeth God , with a relation to Christ : We give thanks to God , and the Father of our Lord Jesus Christ . 5. Then is the fittest time to give thanks to God for favours bestowed , when our hearts are somewhat elevated to God , and our affections somewhat warmed in the duty of prayer ; and the duties of prayer and praise do mutually contribute for the help one of another : thus the Apostle gave thanks , alwayes praying for them , that is , alwayes when he prayed for them : for so are the words to be ordered , and not praying alwayes , as if he had been constantly praying for them .

Vers. 4. Since we heard of your faith in Christ Jesus , and of the love which ye have to all the saints .

He declareth the reasons of his thanksgiving , to wit , those spirituall graces which were eminent in them : of which he instanceth two , and doth illustrate them from their principall object , faith in Christ , and love to all the saints . Doct. 1. Where there is saving grace in any , there is sufficient ground of rejoycing in God for them , whatever be their case otherwayes : and where this is not , there is little besides but matter of grief ; all other things without this , being but a curse and snare unto them , Tit. 1. 15. So Paul giveth thanks , having heard of their faith and love . 2. Of those spirituall favours , the injoyment whereof , is a ground of thanksgiving ; faith is among the first : for , thereby we are united unto , and have communion with Christ , Eph. 3. 17. hereby we are justified , Rom. 5. 1. and our hearts purified , Acts 15. 9. and all our performances accepted , Heb. 11. 4. So he thanketh God for their faith , in the first place . 3. Though there be no Scripture-truth , unto which , being once made known , the grace of faith giveth not a firm assent Acts 24. 14. yet Jesus Christ , and those truths which speak of him , are the principall object of saving and justifying faith ; and therefore it is called , faith in Jesus Christ . 4. There is a necessary connexion betwixt the graces of faith and love , the former without the latter being dead , Jam. 2. 17. and the latter without the former , being not reall , but in appearance onely , or at the best but a morall vertue , and no saving-grace , Matth. 5. 20. so they are here conjoyned , of your faith in Jesus Christ , and your love . 5. Though Christians are bound to love all men , even their enemies , Matth. 5. 44. yet seeing God is to be loved chiefly , and all others but in subordination to him , Matth. 22. 38 , 39. it followeth , that those are to have most of our love , who resemble God most ; therefore the love of those Colossians was chiefly towards the saints . 6. We are to lay out our love upon Saints , as they are Saints , for the reality or appearance of good in them and not for other by-respects only , or mainly , as of kindred , friendship , or favours bestowed by them , Matth. 5. 46. neither are we to with-draw our affection from any such , because of their infirmities , their differing from us in opinion , or personall injuries received from them , 2 Cor. 12. 15. for so their love was to all the saints , none being excepted .

Vers. 5. For the hope which is laid up for you in heaven , whereof ye heard before in the word of the truth of the Gospel :

He sheweth the cause moving them to persevere in those graces , to wit , the hoped-for reward of glory preserved for them in Heaven , and made known unto them ; yea , and the hope whereof was wrought in them , Rom. 10. 17. by the word of truth , that is , the Gospel . Doct. 1. The believers portion is not given him in hand , he hath it onely in hope : for , it is called , their hope , a thing only hoped for . 2. The believers portion is laid up for him , and safely kept for his use , and that in a most sure place , to wit , in Heaven , where neither moth , nor rust doth corrupt , nor thieves do break through and steal ; which is said up , to wit , safely , as a parent would hide a treasure for the use of his childe ; so doth the word signifie , which is laid up for you in Heaven . 3. As there is little to be expected and hoped for on earth by a man who will live godlily , except temptations and crosses , 2 Tim. 3. 12. so he eying of this rich reward of glory laid up in Heaven , is a strong incouragement to persevere in faith , love , and other graces : and it is lawful for Christians to have an eye to this reward , as a motive to duty : providing , 1. it be not looked at as a thing to be merited by their obedience , Rom. 6. 23. Nor 2. As the onely or chief motive , 2 Cor. 5. 14. thus they were incouraged , not from any thing earthly , but from the hope which was laid up for them in Heaven . Doct. 4. That ever Heaven and glory should be injoyed by any of lost mankinde , was a thing that Nature's light could never have dreamed of , except God himself had made it known by his Word : thus he mentioneth the hearing of this rich reward by the Word preached , as the mean whereby it was made known unto them , whereof ye heard in the Word . 5. It is the word preached which the Lord doth ordinarily blesse , as his instrument for begetting saving faith , and the hope of glory in us : the word not onely propounding and making known to the understanding , the object of those graces , which was before hid ; but the Lord also , at , or after the hearing of this Word , infusing them into the heart , Acts 16. 14. Thus he mentioneth the hearing of it , as the mean also , whereby the saving hope of this reward was wrought in them : whereof ye heard before in the word . 6. Though the whole Word of God be true , Ps. 19. 9. as being the word of him who cannot lie , Tit. 1. 2. yet the Word of the Gospel is eminently the Word of Truth , as having Christ for its main subject , who is the way the truth , and life , Joh. 14. 6. and being confirmed by the Testatours blood . Joh. 18. — 37. for , saith he , in the word of truth , that is , of the Gospel . 7. It is this Word of the Gospel , the preaching whereof doth make known unto us , and worketh in us that blessed hope : the Word of the Law , as distinct from the Gospel , doth onely damne , 2 Cor. 3. 6 , 7. but the Word of Grace , revealed in the Gospel , bringeth salvation , Tit. 2. 11. So the Apostle speaking of that glorious reward , he addeth , whereof ye have heard in the word of truth , that is , of the Gospel .

Vers. 6. Which is come unto you , as it is in all the world , and bringeth forth fruit , as it doth also in you , since the day ye heard of it , and knew the grace of God in truth .

Having mentioned the Gospel , he commendeth it , and the Colossians joyntly with it : 1. The Gospel preached to them by Epaphras , was the same which was preached by the Apostles through the world . 2. It had brought forth fruits of an holy life in those who heard it , especially among them . 3. Those fruits were timeous and constant . Every one of which particulars , may be looked upon as an additionall cause of his thanksgiving to God for them . Doct. 1. God bringeth the Gospel unto a people before they send for it : he is found of them who sought him not , Isa. 65. 1. which is come unto you , saith he . 2. This is matter of praise to God , when the light of the Gospel breaketh up , where before it was not , and is accompanied with early and constant fruits of humility , faith , love , and other graces , among those to whom it is preached : for , those are reasons why he thanked God for them : which is come unto you , and bringeth forth fruit , &c. 3. Christ can most swiftly drive the chariot of his Gospel when he pleaseth , as appears from this , that within a few years after his death , it was in all the world , that is , in all the Airts and principall parts of it , and in opposition to that astricted dispensation under the Old Testament . 4. This may serve abundantly to commend a doctrine preached , so that hearers may safely venture on it , as the truth of God , that First , It is the same which the Apostles did preach through the world , which may be known by their writings , 1 Joh. 1. 3. although it differ much from that which is taught in the Romish Church , or any other particular Church on earth . Secondly , That it bringeth forth fruits of an holy life , as the Gospel hath alwayes some of those fruits , among some of them who heard it ; and no other doctrine , whether humane Philosophie , morall precepts , or the Law it self , as distinct from the Gospel , can throughly and inwardly sanctifie those who have the knowledge of it , Heb. 10. 1. Thirdly , That the fruits brought forth by it , are early and constant , not as the morning dew , which passeth away : for , the Apostle , from these three , commendeth that doctrine which Epaphras had taught them ; as it is in all the world , and bringeth forth fruit since the day , &c. Doct. 5. That the doctrine preached may be fruitfull among a people , it is required , First , That not onely they hear it , but also believe it : for , by knowing , is meant believing ; see upon Phis. 3. 8. since the day ye heard and knew . Secondly , That use be made of , and hold laid chiefly upon the free grace of God through Christ ; this is pointed at , while he giveth unto the Gospel the name of grace , in relation to bringing forth of fruits : and knew the grace of God . Thirdly , That as the Gospel would be sincerely taught by Preachers , without any mixture of errour ; so it would be heard , believed , and the grace which is offred by it , imployed by people sincerely , not hypocritically , by pretending only to do , when really they do not : for , the word in truth may relate both to Epaphras his sincerity in preaching , and to their reality in practising what was professed by them ; and knew the grace of God in truth , saith he .

Vers. 7. As ye also learned of Epaphras our dear fellow-servant , who is for you a faithful Minister of Christ : 8. Who also declared unto us your love in the Spirit .

Having commended the doctrine , he commendeth the Preacher , Epaphras , in opposition to the false Teachers , who , it is like , did labour to weaken his authority , because he was not an Apostle . He is commended , First , From his relation to Paul , as being dear unto him , and a fellow-servant with him . Secondly , From his office , as being a Minister , enlarged from his fidelity in it , and relation to them , ver. 7. Thirdly , From his respect unto them , evidenced by the good report which he had brought to Paul of them . Doct. 1. Whoever loveth the successe of the Gospel , would by all means labour to beget and entertain a good understanding betwixt a faithfull Minister and his flock : for , to this end , doth Paul commend Epaphras , as his dear fellow-servant , &c. 2. Ministers especially , should be so far from bearing down the deserved estimation of others , & envying of their zeal in the Lords work , lest it may detract somewhat from them , ( Phil. 1. 15. ) that the more zealous a man be for God , the more diligent and faithful in the work of gaining souls , he ought , and will ( if they themselves be honest ) have a greater share of their affections : so , because Epaphras was faithful , he is dear unto Paul ; our dear fellow-servant , who is a faithful Minister . 3. Whatever odds there be among Ministers in their gifts and parts , they ought all to draw together in one yoke for advancing of the Lords work ; seeing there is work for all , Matth. 9. 37. and the meanest may be helpfull , 1 Cor. 12. 21. So Paul looketh on Epaphras as his fellow-servant , though he was much above him for estimation and parts . 4. As the dignity of the Ministerial-Calling is such , that it challengeth reverence and respect from all , unto those who are intrusted with it , 1 Tim. 5. 17. So , a Minister who would be respected either by God or man , ought to be faithful , eying his Masters glory in the first place , and not his own , 1 Pet. 4. 11. and promoving to his uttermost the spiritual good of those who are committed unto his charge , by omitting nothing which may conduce for that end ; doing nothing which may hinder it ; preferring their profiting to his own profit , pleasure , and ease , 1 Cor. 10. 33. yea , and upon all hazard preferring their profit to their sinful humours , Gal. 1. 10. and where this is , it commendeth a Minister much ; so Epaphras is commended in that he was a faithful Minister . 5. As people would respect all the Servants of Jesus Christ , Phil. 2. 29. so chiefly those who are their own Ministers , and actually trusted with the charge of their souls : for , he will have them respecting Epaphras , because he was their own Minister : who is for you a faithful Minister . 6. To speak unto the deserved commendation 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 for the increase of knowledge : so , if we would walk worthy of the Lord , we must be growing in knowledge : Ignorance in professors , dishonours God as much as fruitlessnesse : for , increasing in the knowledge of God , is joyned with fruitfulness , and both of them required , in order to their walking worthy of the Lord .

Vers. 11. Strengthened with all might , according to his glorious power , unto all patience and long-suffering with joyfulnesse .

In order to their walking worthy of the Lord , unto all well-pleasing , he prayed thirdly , that they being furnished from above with power , might patiently endure whatsoever afflictions they should meet with in the way of their duty , and that with joyfulnesse . Doct. 1. God is well-pleased with , and much honoured by those who are christianly , and upon right grounds , patient under the crosse , and cheerfull : for , in order to their walking worthy of the Lord , unto all well-pleasing , spoken of v. 10. he prayeth that they may be strengthened unto all patience and long-suffering , in this verse . 2. So many are our spirituall adversaries , Eph. 6. 12. so many are their onsets from all hands , 2 Cor. 2. 11. and so necessary is it to overcome not onely one , but all , Heb. 12. 4. that no lesse is required than might , and all might , for carrying the victory in this Christian warfare : for , the Apostle prayeth for it : being strengthened with all might . 3. This might , and all might , wherewith Christians are furnished , is not their own , they are but weak and infirm in themselves , even though renewed and sanctified , Rom. 7. — 18. their strength must be sought by prayer from God ; and , it floweth from no other fountain than the power of God : for , Paul seeketh it by prayer , and pointeth at the power of God , as the great Magazine from whence it cometh : according to his glorious power . 4. The power of God , whereby believers are strengthened , is alwayes glorious , as being still victorious over strongest adversaries , Rom. 8. 37. and making weak believers to overcome principalities and powers , 2 Cor. 12. 9. According to his glorious power . 5. Christian strength and fortitude , is best seen under saddest sufferings : and when crosses and hardships are entertained with patience , and continued crosses with long-sufferings , or with patience drawn out in length , it speaketh much of christian strength and courage : for , the effect of their being strengthened with all might , is , all patience and long-suffering . 6. There is an allnesse , or universality , which ought to be in this grace of patience . First , with respect to the subject ; it ought to quiet the whole man , his hand , his tongue , his heart , Psal. 37. 1. Secondly , to the grace it self , as being without any mixture of passion , so far as is possible , I am . 1. 4. Thirdly , with respect to crosses of all kinds , Heb. 12. 4. And fourthly , It ought to be extended to all times , so long as the crosse continues , Heb. 11. 27. Unto all patience . Doct. 7. Our patience must not be unwilling , and , as it were , extorted by force , but ought to proceed from a joyful mind , as knowing all things work together for our good ; and that one day we shall be above the reach of sufferings , Matth. 5. 12. Long-suffering with joyfulness .

Vers. 12. Giving thanks unto the Father , which hath made us meet to be partakers of the inheritance of the Saints in light .

The Apostle , in the second part of the chapter , being to propound a short sum of christian doctrine , doth by way of thanksgiving , make mention of God the Father his gracious work , whereby he maketh the Elect fit to partake of Heaven , the bright and glorious Inheritance of the Saints . Doct. 1. Christian joy , if of the right stamp , doth vent it self , not in lascivious expressions , or gestures , Eph. 5. 4. but in thanksgiving to God : for , having spoken of their long suffering with joyfulnesse , he sheweth from his own example , how their joy should be expressed , to wit , by giving thanks to the Father . 2. The serious consideration of the admirable work of our Redemption , may make a man rejoyce under the saddest of crosses : for , he pointeth at the reason of their joyfulnesse , to wit , the work of our Redemption , whereof he here speaketh . 3. So admirable is the work of our Redemption , and so much of mercy , Rom. 5. 8. justice , Isa. 53. -9 , 10. and divine condescendence is manifested in it , Joh. 3. 16. that Paul can hardly speak of this subject without giving of thanks to God , and exciting of others to do the like : Giving thanks to the Father . 4. Heaven is a lightsom and splendid Inheritance , full of the light of knowledge , 1 Cor. 13. 12. joy , Psal. 16. 11. and glory , Dan. 12. 3. for , it 's Heaven whereof he speaketh , while he saith , the inheritance in light . 5. Heaven is the portion of those only , who are Saints : no unclean thing shall enter there : for , it is the inheritance of the Saints . 6. As the greatest blessing , such as Heaven , & all that is in it , are communicable to lost sinners ; so , that any cometh to Heaven , proceedeth not from his own merit or worth , but from Gods free gift : for , it is called an Inheritance , or , as it is in the Original , a Lot , in allusion to the Land of Canaan , where every Tribe enjoyed a portion , not according to their own choice or worth , but as God did measure out unto them by lots ; see Josh. 18. 10 , &c. 7. None who are unfit or unmeet for Heaven , getteth accesse to it : He makes us meet before we partake of that Inheritance . 8. Every man in his natural state , is unfit for Heaven , as being under Gods curse , Gal. 3. 13. an heir of Hell and wrath , Eph. 2. 3. He finds us unmeet , and maketh us meet . 9. It is not in the power of fallen man , being dead in sins and trespasses ( Eph. 2. 1. ) to quicken himself , and come to God , whereby he might be meet for such a glorious Inheritance ; it is only God who thus maketh lost sinners meet : who hath made us meet .

Vers. 13. Who hath delivered us from the power of darknesse , and hath translated us into the Kingdom of his dear Son .

He explaineth how God doth make us meet , to wit , by drawing us out of that corrupt state of nature , wherein we were detained as slaves , and translating us into the state of grace , called Christ's Kingdom , as Rom. 14. 17. This he doth in our effectual calling . Doct. 1. Man's natural state , is a state of darkness , without the light of saving knowledge , 1 Cor. 2. 14. solid comfort , Isa. 57. 21. or true holinesse , Eph. 2. 2. which in Scripture is called light , Matth. 5. 16. for our natural state is here called darkness . 2. Every man is kept in slavery under the power of sin and Satan , Eph. 2. 2. so long as he continueth in that his natural state ; we are even under the power of darknesse . 3. The affections of man by nature are so far engaged to this sinful state , and so far a slave unto it , that except he be plucked out by the strong hand , there is no freeing of him from it : so far is he from rescuing himself by any power preserved in his own free-will after the fall of Adam : He must deliver us by main force , or , pluck us away , as the word signifieth : from the power of darkness . 4. Though God doth not constrain the will of man by force , yet he imployeth omnipotent power to remove his unwillingnesse , and to make him willing to obey his call , Eph. 1. 19. Who hath delivered us . 5. There is no middle state betwixt the power of darknes , and the state of grace : all who breathe , are either in the one , or the other : the Apostle mentioneth no other state , but the Power of darknesse and the Kingdom of his dear Son . 6. The state of grace , and Gods favour , is called a Kingdom : because by grace the hearts of men are subdued to God , as King , whose Laws are full of equity and moderation , Psa. 19. 7. and who moveth the wills of men sweetly , as being willing subjects in the day of his power , Psal. 110. 3. and doth not drive them on by tyranny or force . 7. The state of grace , is , the Kingdom of his dear Son , who is appointed of the Father to be head of the Church , by whom all do enter that do come to the Kingdom , Joh. 14. 6. and all grace is derived from God the fountain , through him ; yea , he dispenseth grace and glory as he thinketh fit , Act. 5. 31. even he whom the Father loveth dearly , and through whom all the subjects of this Kingdom are dearly beloved also , Mic. 5. 5. The Kingdom of his dear Son .

Vers. 14. In whom we have redemption through his blood even the forgiveness of sins .

He explaineth further how we are meet for Heaven , and delivered from the power of darknesse , to wit , by our Redemption in Christ , from sin , Satan and wrath , by vertue of a price paid by the Mediator to the Fathers justice , even his blood , which Redemption he explaineth from its principal part , remission of sins in justification : for , Redemption is not here taken for the laying down of the price by Christ ( as Luke 2. 38. ) but for the fruits flowing from it , not for that compleat redemption and freedom from sin and misery , which the godly shall enjoy at the last day , Rom. 8 23. Eph. 4 30. but for that measure of freedom which Believers do enjoy here by faith , so that remission of sins is a principal part of it . Doct. 1. As all men by nature are in a state of bondage to sin , Satan , and wrath ; so there is no freedom from this state , except Redemption go before : the word Redemption supponeth both these . 2. No way of Redemption could be accepted but that which is by giving of a ransom and recompence for the wrong done by sin unto Divine Justice : there is no redemption , but through blood . 3. None was fit to give this ransom but Jesus Christ , God and Man : In whom , to wit , Christ , we have redemption . 4 Nothing performed by Christ could be a sufficient ransom for this end , except he had crowned all his other actions and sufferings , by laying down his life , and undergoing a bloody and violent death : for , we have redemption through his blood ; not as excluding his former obedience , but as being the complement and crowning of it , Rom. 5. 18 , 19. 5. Though Jesus Christ did pay this ransom unto God , Eph. 5. 2. and not to Satan , whose slaves we are by nature ; yet , by vertue of the ransom paid , we are delivered from Satans slavery , and sins dominion : for , the Apostle clearing what he had said , ver. 13. of our being delivered from the power of darknesse , he giveth this as a reason , In whom we have redemption through his blood : When God the just Judge was satisfied , Satan the Jaylor , and unjust Tyrant , did lose his right to keep us longer in bonds ; so that Christ doth justly deliver the Redeemed Ones from him by force , Heb. 2. 14. Matth. 12. 29. 6. Though Christ by his obedience and suffering , did pay unto the Fathers Justice a sufficient ransom for our Redemption ; yet we do not actually partake of that freedom until we be in him , and by faith united to him : In whom we have redemption . 7. Sin is the fountain-cause of our slavery and bondage , so that it must be removed before our bondage cease : thus , speaking of our Redemption , he instanceth it in the remission of sin . 8. Because sin is a debt , obliging us either to pay an infinite price , or to undertake eternal wrath , Gen. 2. 17. therefore , that sin might be removed , the Son of God behooved to shed his blood for our ransom : We must have redemption through his blood , otherwise there is no remission of sin . 9. When this ransom is laid hold upon by faith , and we thereby ingrafted in him , the guilt of sin is freely remitted , and we compleatly pardoned ; so , being in him , we have forgiveness of sins .

Vers. 15. Who is the image of the invisible God , the first-born of every creature .

The Apostle , having mentioned our Redemption , doth here fall upon a description of the Redeemer , and this , both , that in his worth the worthlesnesse of all other things , whether of Angels , or dead Ceremonies , upon which the false Apostles did place equal honour with Christ ( chap. 2. v. 8. ) might be seen ; as also that the sufficiency of his blood , in order to the redemption of sinners , might the better appear , as being the blood of such an one who is here described ; First , From his internal relation to God : He is the image of the invisible God , as well in respect of his eternal generation , being the expresse image of the Father , Heb. 1. 3. as also , that being made man , God the Father did in him , and by him , as a lively image , set forth unto us his glorious attributes of wisdom , mercy , righteousnesse and power , John 14. 9. Secondly , From his eternal relation to all things created ; He is the first-born of every creature , as being from all eternity begotten of the Father before any thing was created , and Lord and Heir of all the creatures , as the first-born was among the Brethren , Gen. 27. 37. Doct. 1. The knowledge of Christs worth , doth contribute much to confirm and illustrate the doctrine of mans Redemption ; the excellency and fulnesse of Christ , being that strong Basis and corner-stone to uphold , and the great mean to carry on , and throughly to effectuate that admirable work , 1 Cor. 3. 11. Hence , speaking of man's Redemption , he inserteth in this verse and the three following , this excellent description of Christ , Who is the image , &c. 2. As the Divine Nature considered in it self is invisible , it being impossible with bodily eyes to behold him at any time ; yea , and also with the eyes of the mind , except indirectly , while we' are in this life , 1 Cor. 13. 12. so the first person of the Godhead is conceived to be in a special manner invisible ; because he did never , at least very seldom , appear in any visible shape to men , as the Son did frequently to the Patriarchs , and at his incarnation unto all ; the holy Spirit did also appear in the form of a Dove , Matth. 3. 16. and of fiery tongues , Acts 2. 3 , 4. for , the Father is here meant , while he saith , the image of the invisible God . 3. As the Son is of the same essence , and one God with the Father ; so he is a distinct person from him : for , he is the substantial image of the Father ; and an image must be somewhat distinct from that , whereof it is an image . 4. We cannot take up God aright , savingly , or to our comfort , but when we look upon him , as he is represented in the Man-Christ ; wi●hout whom , God is a consuming fire to sinners ; and in whom he is well pleased : So the man Christ is the image of the invisible God , a glasse wherein we may behold him . 5. Jesus Christ is true God , having an eternal being ; he is not , as he is God , in the rank of Creatures , but hath a Lordship and Dominion over them all ; so much is in these words , the first-born of every creature : he is first-born , who was Lord over his brethren , Gen. 27. 39. but not first created ; and so there is no ground from this Scripture , to reckon him among the Creatures .

Vers. 16. For by him were all things created that are in heaven , and that are in earth , visible and invisible , whether they be thrones , or dominions , or principalities , or powers : all things were created by him , and for him . 17. And he is before all things , and by him all things consist .

He prosecutes the relation which Christ hath to things created , holding him forth , First , as their Creator ; illustrated from a three-fold division of things created : First , from their place , things in heaven , and things in earth . Secondly , from their natures , visible or invisible . Thirdly , he divideth the Angels , one kind of the invisible creatures , in thrones , dominions , principalities , and powers ; whereby probably is meant the severall degrees and dignities of Angels ; but what those are in particular , is wholly unknown to us . Secondly , he sets him forth as the last end of all the Creatures , v. 16. Thirdly , as being before them all in time , and so explaineth how he is the first-born of every creature : and Fourthly , as the upholder of all the creatures by his power and providence , v. 17. Doct. 1. How bent men are to have but low thoughts of Christ , and of the ransome payed by him for the redemption of sinners , appeareth from the Apostle's multiplying of conceptions , to set forth his excellencie and worth . 2. Jesus Christ is eternall God , and so his blood of infinite worth , all things being created by him , as is twice affirmed in this verse , which can be said of none but God , Gen. 1. 1 , 3. As the Father hath created all things , Gen. 1. 1. and upholdeth all things being made , by the word of his power , Acts 17. 28. so doth also the Son ; all those externall works are common to the whole three Persons , who are onely distinguished by their inward Personall properties , and order of working : for , by him , to wit , the Son , were all things created ; and by him all things consist . 4. There is varietie of Creatures of different kindes , and different excellencies , that man may see somwhat of God in every kind , ( Ps. 104. through the whole ) and have somwhat whereupon to exercise every one of his externall senses , and every one of his inward faculties for that end : there being things visible , and so subject to sense ; and things invisible , which cannot be taken up but by the understanding : things that are in heaven , that are in earth ; visible , invisible . 5. All things created , even the most excellent , not excluding the glorious Angels , and those who most transcend others in power and glory , are created by Christ , the work of his hands : and so not onely are in the rank of Creatures , but of his Creatures , and would be so looked upon by us ; that he may have his own room in hearts , all other things being contained in theirs ; for , Paul ( that they might not detract any thing of the honour due to Christ , by giving it to Angels ) extolls him as the Creator of Angels , and of all things , thereby depressing them as poor , weak , dependent Creatures ; by him all things were created , that are in heaven , that are in earth , visible , invisible , whether they be thrones , &c. 6. All things are created for Christ ; the manifestation of his glory as God , being the chief end of all , so that he is the Alpha and Omega of them all , Rev. 1. 8. all things being as from him , so for him . The setting forth of his glory is a rent due by all Creatures , and is accordingly performed by them : some give it in an active way , as Saints , and Angels , Rev. 19. 1. some in a passive way , as damned men , and Devils , Rom. 9. 17. and all in an objective way , as having God's glorious attributes exerced about them , and shining forth in them , in some one , in some another ; in the Elect , mercy ; in the Reprobate , justice , Rom. 9 22. and in all the Creatures , wisedome , power , and goodnesse , Psal. 19. 1. for , saith he , all things were for him . 7. All things created , whether in Heaven or Earth , visible or invisible , as they have their first being from Christ by creation : so they are continued and preserved in that their being , by his providence : if he should but with-draw his upholding hand , they would quickly return unto their first nothing , Ps. 90. 3. for , by him all things consist .

Vers. 18. And he is the head of the body , the Church : who is the beginning , the first-born from the dead , that in all things he might have the pre-eminence .

He describeth Christ , thirdly , with relation to his Church , shewing first he is her Head . Secondly , the beginning , root , and fountain cause of the Church , and of all the spirituall graces thereof . Thirdly , the first who rose from the dead , never to taste again of death , the onely one that ever rose by his own power , and who shall raise again all his members , whereby his glory is made famous in all things , death it self not being excepted . Doct. 1. There is the same relation betwixt Christ and his Church , which is in the naturall body betwixt the head and the members : Christ , as man , being of the same nature with the Church , Heb. 2. 14. the same holy Spirit , which poured out grace on him , Ps. 45. 2. without measure , Joh. 3. 34. acting and residing in his members , Rom. 8. 9. 11. all spirituall life and motion , Col. 2. 19. yea , the common influences of the Spirit , flowing from Christ to the Church , Eph. 4. 7. there being an indissoluble tye betwixt Christ and every Believer , Joh. 10. 28. Christ being of much more worth than the Church is , and sufficiently instructed with power and right to prescribe Laws unto , and to govern and save the Church , Eph. 5. 23 , 24. the Church again being subject to Christ's rule and Government , Eph. 5. 24. and , if separated from him , would be wholly dead , as deprived of all spirituall life and motion . Joh. 15. 4. for which causes , Christ , and onely Christ , is the Head of the Church . 2. Jesus Christ is the first beginning , root , and fountain-cause of the Church , as being that second Adam , from whom all that new spirituall birth doth flow , 1 Cor. 15. 45. and whose vertue , purchased and applyed by him , reneweth the heart , and maketh the graces of the Spirit bud up in it , Cant. 4. 16. so , in relation to the Church , he is called , the active beginning , or first principle and author thereof , who is the beginning . 3. As Jesus Christ was once among the dead ; so , he arose by his own power from death , to immortality and life , whereby he hath so vanquished death , that it must render up all his followers , 1 Cor. 15. 54. each of whom shall rise again from death by that same vertue , whereby Christ did raise up himself : for , in this respect , he is the first-begotten from the dead , 1 Cor. 15. 20. He maketh them partake of his Resurrection , as the first-born did give the rest a share of his Fathers goods , whereof he was Heir . 4. There is nothing of Christ , no not his very cross and death , whereby his dignity and worth is not made famous ; he having by death , destroyed him who had the power of death , Heb. 2. 14 and thereby made death it self a passage unto life : for he is the firstborn from the dead , that in all things , even death it self not being excepted , he might have the pre-eminence . 5. A holy soul , zealous for the glory of Christ , will make this his study , to gather matter for extolling Christ , even from these things which would seem to obscure his honour most ; thus Paul is not content to have him advanced in his works of Creation and Providence ; and in his Headship over his Church , except he shew , that even his death did bring honour to him , in relation to which , he saith , that in all things he might have the pre-eminence .

Vers. 19. For it pleased the Father , that in him should all fulnesse dwell , 20. And ( having made peace through the bloud of his crosse ) by him to reconcile all things unto himself , by him . I say , whether they be things in earth , or things in heaven .

The Apostle giveth a reason why the Redeemer Christ was to be such a Person , as is before described , taken from the Father's will and pleasure , that he should be one filled with all fulnesse , both of the Godhead dwelling in him , chap. 2. 9. and of the graces of the Spirit without measure , Joh. 3 , 34. that so he might be throughly furnished to discharge that great work of Mediation , in reconciling the universality of the Elect. ( whether already glorified , or yet upon earth ) to a provoked God , having removed the enmity which was betwixt God and them , by the merite of his sufferings . Doct. 1. The restoring of broken man to friendship with God , and all things tending to it ; especially , that Jesus Christ , the second Person of the Trinity , should under-go the work of Mediation for that end , was a thing well-pleasing unto and appointed by the Father , upon which is grounded the Father's acceptation of what he did for us , as if we had done it our selves , which otherwayes he might have rejected : It pleased the Father . It 's an emphaticall word in the Originall , implying no lesse than an unexpressible affection to , and liking of a thing . 2. That any be the Churches Head , it is necessary that he be full of God , and of all created graces , even both God and Man ; and therefore it is no lesse than blasphemie for sinfull man , Pope , or any other , to assume this Title unto himself : for , giving a reason of this , among other things , why Christ is the Churches Head , he saith , for it pleased the Father , that in him all fulnesse should dwell ; importing that none destitute of this fulnesse , is fit to be the Head of the Church . 3. God calleth none to any Office , but such as he fitteth for it ; for , being to imploy Christ for reconciling all things to himself , it pleased the Father , that in him all fulness should dwell . 4. Christ the Mediatour , is indued with all fulnesse of the Godhead and created graces : In him did all fulnesse dwell . 5. No lesse furniture nor this fulnesse was required for the through discharging of the Mediatory-Office , and making up of friendship betwixt a provoked God , and rebellious Man ; for , in order to that , in him all fulnesse did dwell . 6. Man now fallen , was once in a state of friendship with God : for , reconciliation is the making up of old friendship , and by him to reconcile . 7. All mankinde did fall from the state of favour and friendship with God , through Adam's transgression , Rom. 5. 12. for , reconciliation supponeth breaking off of friendship , and by him to reconcile . 8. As friendship with God may be again recovered ; so , the first motion of it cometh from God , who received the wrong , and not from us who gave it : It pleased the Father by him to reconcile . 9. Nothing ingaged God to make or prosecute such a motion , but his goodwill and pleasure ; no need he stood of our friendship , nor any losse which could come to him by our enmity and hatred . Joh 22. 2 , 3 , 4. It pleased the Father to recon●ile all things unto himself . 10. Though Christ , and grace be intended for , and accordingly doth light onely upon few , Matth. 7. 14. yet the Gospel and Promise , by which Christ and free grace is revealed and offered , is drawn up in the most comprehensive expressions , and this , that none may hereby be excluded from laying hold on Christ and free grace , but such as do exclude themselves , Hos. 13. 9. To reconcile all things , whether things in heaven , or things in earth ; by which broad expressions , is meant onely the Elect ( for , there is an universality and world even of those , 2 Cor. 5. 19. ) and not all the Creatures , not Devils , or Reprobates , Joh. 17. 9. Yea , to speak properly , nor yet the Elect Angels , who having never sinned , was never reconciled ; though improperly they may be said to be so , in so far as through Christ they were confirmed in grace , being put beyond all reach and possibility of sinning . 11. As the making up of friendship betwixt God and fallen Man , could not be without a Mediatour : so , none in Heaven or Earth could be in all things fitted to mediate in this matter , but Jesus Christ , God and man ; by him to reconcile . 12. The making up of this friendship did stand the Mediator no lesse than his blood ; he did bear the chastisement of our peace , and laid down his life by a most shameful , painfull , and cursed death ; that so the justice of God being compleatly satisfied for our wrong , we might injoy Gods peace and favour with life : for , he showeth the way how he reconciled all , having made peace ( which is all one with reconciliation ) through the blood of the crosse , that is , his blood shed upon the crosse .

Vers. 21. And you that were sometime alienated , and enemies in your mind by wicked works , yet now hath he reconciled , 22. In the body of his flesh through death , to present you holy and unblamable , and unreprovable in his sight .

What he spoke of reconciliation in general , he applieth to the Collossians in particular , hereby to make way for the following exhortation ; and having shown the miserable state wherein they were by nature , as being not only strangers , but enemies to God , and that because of sin in them , He declareth the gracious change wrought in them , they being put in a state of friendship with God , which Christ had purchased for them , by taking on a true body , subject to fleshly infirmities , though without sin , Heb. 4. 15. and by suffering death in it , and all this that they might be presented free from all sin , and perfect in holinesse before God in the last day . Doct. 1. That general Truths may not be without fruit , being looked upon as remote from us , Ministers would labour prudently to apply them to the particular state , and severall cases of hearers ; so doth Paul here , You hath he reconciled . 2. As those who are at peace with God , were once in as desperate an estate as others : so it concerneth them who are delivered from that state , and would have the sense of that mercy kept still lively and fresh , and not be puffed up with their present good condition , despising others , to be frequently minding that woful case wherein they were when first free-grace did lay hold upon them ; so Paul , to commend this peace-making mercy in God , doth mind them : they were sometimes alienated , and enemies in their mind . 3. The state of man by nature is most miserable ; as being first , estranged from God , having no spiritual communion with him , Gen. 3. 8 , 9. 24. nor any right or claim to that happinesse which floweth from the the enjoyment of him , Psa. 58. 3. So , they were sometimes alienated , to wit , by Adams fall , as the fountain-cause . Secondly , they are enemies to God , as fighting against Gods revealed will , Rom. 6. 19. and hating God , Rom. 8. 7. though not as creator and preserver of the world , yet as he is a just Judge , armed with vengeance against those who do wickedly ; and God is an enemy to them , Isa. 63. 10. who , though he love his Elect even in their unregenerate state with an everlasting love , Eph. 1. 4. yet so long as they are unrenewed , and have not fled to Christ by faith , he cannot adjudge them to eternal life , or look upon them any other way , than as men under an actuall obligation to lie under the curse of the Law , which is eternal wrath ; so , they are enemies . Thirdly , As the cause of this enmity betwixt God and man , is no wrong done on Gods part , ( Mic. 6. 3. ) but mans own sin , and wrong done by him to God : so the great part of man's misery by nature , consisteth in this his sin , whereby the chiefest part of him , even his soul , and all the faculties of it , to wit , his reason , ( Eph. 4. 18. ) will , and affections , Gen. 6. 5. ( all of which are here signified by the mind ) are wholly corrupted , from whence doth flow all his actuall wickednesse , and so much of it , that every action of his is polluted , as proceeding from such a silthy fountain ; Enemies in your mind by wicked works . Doct. 4. As there is nothing in us to bud or buy free-grace with ; so by-past misery , though arrived at the height of enmity against God , will not impede Jesus Christ to work a miracle of mercy , where he intendeth to be gracious : so , you who were enemies , yet now hath he reconciled . 5. The reconciliation of the Elect unto God , is not from eternity , nor the time of Christs death , nor at any time before the sinner doth beleeve in Jesus Christ : Election indeed is from eternity , Eph. 1. 4. and satisfaction for sin was given to the Father's justice by Christ upon the crosse , Joh. 19. 30. but justification is not until the self-condemned sinner assent to the bargain , and enter himself heir unto Christ's purchase by faith : for , he speaks of them as now being reconciled , having imbraced the Gospel , when before they were enemies . 6. The second person of the blessed Trinity , in order to our reconciliation with God , behoved to be incarnate , taking on a true fleshly body , not in appearance only , and subject to all the common and sinlesse infirmities of flesh : reconciled in the body of his flesh . 7. It was necessary also in order to our reconciliation , for Jesus Christ to suffer death in his body ; that thus Christ our surety , and one of the same nature with us , being seized upon , we the principal debters might be absolved and set free , Joh. 18. 8. yet , now hath he reconciled in the body of his flesh through death . 8. As reconciliation with God hath holinesse of life following on it ; so the sanctifying of those who are reconciled , is a work undertaken by Christ , which he is to carry on from one degree unto another , until he compleat it at death , and so present the justified person holy , unblamable , and unreprovable in his sight , that is , Perfectly sanctified , as the multiplying of words to one purpose doth import , which is not to be accomplished untill death , no , nor fully in both soul and body joyned together , until the day of his second coming .

Vers. 23. If ye continue in the faith grounded and setled , and be not moved away from the hope of the Gospel , which ye have heard , and which was preached to every creature which is under Heaven , whereof I Paul am made a Minister .

In the third part of the chapter , he exhorts them to persevere in the faith of the former doctrine , not questioning the truth thereof , nor quitting those hopes of good things to come , which was begotten in them by it ; and that , because what he had spoken of their reconciliation , did depend upon their perseverance , and the doctrine was the same with that which at Christ's command was taught through the world by Apostles , and which he himself was called by God to preach among the Gentiles . Doct. 1. Though a Minister may speak to a mixed multitude indefinitly , sometimes as to regenerate persons , 1 Cor. 6. 11. because the better part are so , Mal. 3. 16 , 17. And sometimes as to unregenerate , Deut. 29. 4 because the greater part ordinarily are such , Matth. 22. 14. yet it is safest for him alwayes to guard what he so speaketh by propounding some marks and qualifications of those to whom the thing spoken doth belong ; l●st people stumble by conceiving their state to be either better or worse than really it is , Rev. 3. 17. So Paul having spoken ( vers. 22 ) indefinitly of them all , as being reconciled , he doth now restrict his speech only to those who had saving faith , and would persevere in it ; If ye continue in the faith . 2. All those who are reconciled to God , having fled to Christ by faith , shall undoubtedly persevere unto the end , as being kept by the power of God through faith unto salvation , 1 Pet. 1. 5. for , he maketh the reality of their reconciliation depend upon their faith ; You hath he reconciled ( ver. 21. ) if ye continue . 3. Exhortations unto perseverance are to be pressed upon , and the danger of Apostasie to be held forth even unto those , whose perseverance is in it self most certain ; these being means whereby the Lord worketh perseverance in them : for , here is such an exhortation unto those who were really reconciled , and so should undoubtedly persevere ; and the danger of not-obeying hinted at , to be no lesse than to die in a state of enmity to God ; If ye continue in the faith . 4. It is not sufficient once to assent to the truth of the Gospel in our understanding , and to imbrace the good things offered to us by it in our will and affections , but we must persevere in so doing ; for , this is the faith of that doctrine in which he exhorteth them to continue , as faith relates both to the will and understanding : If ye continue in the faith . 5. That Christians may continue constant in the faith of the Gospel , as well by assenting to the truth of it , as by imbracing the good things offered by it ; it is not sufficient to have some fluctuating opinion about the truth of it , but they must endeavour a rooted and well grounded perswasion that it is the undoubted truth of God , Eph. 4. 14. Nor is it sufficient to imbrace the good things offered slightly , conditionally , or with a reserve ; but sure hold would be taken of them , as we would grip to a thing upon life and death , 1 Tim. 1. 15. This firmnesse and fixednesse of faith , both in the understanding and will , in order to perseverance against the blasts of tentations and tryals , is set down in the words , grounded and setled . The first is a metaphor taken from edifices , whose foundations use to be laid upon sure ground ; the other taken from seats , in which they who sit are unmovable : If ye continue in the faith grounded and setled . 6. As the hope of life eternal , and of those other good things held forth in the Gospel , is a grace which is hardly maintained ; there being so many blasts of several tentations to drive us from it , Luke 22. 31 , 32. So nothing tendeth more to the strengthening of hope , than fixednesse in the grace of faith : and as we turn fluctuating and irresolute in the point of believing , so will the grace of hope be more or lesse shaken : for , these two are conjoyned , continuing in the faith , grounded and setled , and not being moved away from the hope of the Gospel . 7. It is the duty of Ministers to keep up the credit and esteem of their fellow-labourers among their Flocks ; ( though they be much inferiour for parts and graces unto themselves ) if so they teach sincerely the same truth , that the work of God may succeed the better in their hands ; for , probably because the person and doctrine of Epaphras , as being no Apostle , but an ordinary Minister , was the lesse esteemed of by many ; Paul conciliates respect to them both among those Colossians , by shewing the doctrine preached by him , was the same with that which was taught by the Apostles to every creature under Heaven , that is , to all Mankind , the most noble of creatures , and to some of all sorts of men , not in Judea only , but also among the Gentiles , which ye have heard , to wit , by Epaphras , and which was preached to every creature under Heaven . 8. As none ought to take on the Calling of the Ministery , but such as are called to it ; so , much weight is not to be laid on the testimony of those who run , and are not sent : for , Paul being to confirm the doctrine preached by Epaphras from his own authority doth mention his calling ; whereof I Paul am made a Minister . 9. The testimony of a called Minister to the truth of a doctrine ought to have its due respect ; whereof I am made a Minister . 10. The testimony of no particular man whatsoever , ought to be further trusted , nor it doth agree with that Gospel which was preached by the Apostles to every creature under Heaven : for , Paul , to make his testimony bear weight , mentioneth not only his Calling , but also that he preached the same doctrine , which was preached unto every creature ; whereof I Paul am made a Minister , saith he .

Vers. 24. Who now rejoyce in my sufferings for you , and fill up that which is behind of the afflictions of Christ in my flesh , for his Bodies sake , which is the Church .

Having confirmed the truth of his doctrine from the authority of his own Apostleship , ver. 23. he now confirmeth his Apostleship from his sufferings and christian courage under them , removing also thereby the scandal of his sufferings , in respect they were his share of those sufferings which are measured out by the providence of God to be undergone by mystical Christ , the Church ; and that they were for the Colossians , and the whole Churches good . Doct. 1. Christians and Ministers of the Gospel chiefly , are to be so far from shunning sufferings , when God calleth them to suffer , or from grudging , or heartlesse discouragement under sufferings , ( Luke 9. 26. ) that they ought to think it their glory to suffer any thing for Christ and Truth , and so to rejoyce in sufferings : And Gods Servants may attain to such a frame of spirit as this is under sufferings ; So did Paul ; who now rejoyce in my sufferings , saith he . 2. As people are apt to stumble and cast at the Gospel , because of contempt , reproach , and other hardships under which those who preach the Gospel do for the most part labour ( Mat. 13. 55 , 56 57. ) their stumbling might be in reason prevented , if they would consider , that all those sufferings are occasioned in a great part by them , in so far , that if it were not for respect to the souls of people , Ministers might do much to shift the crosse , as well as others ; Paul removed the scandal of his sufferings , thus ; My sufferings are for you , saith he . If he had not preached the Gospel to the Gentiles , he might have been free of the crosse . 3. The sufferings of Paul , and of any other Saint , are the sufferings of Christ , and the filling up of his sufferings : not as if Christ's personal sufferings for the redemption of sinners were imperfect , and so to be supplied by the sufferings of others , see Heb. 10. 14. but such is that sympathy betwixt Christ and Believers , Acts 9. 4. and so strict is that union among them whereby he and they do but make up one mystical Christ , 1 Cor. 12. 12. that in those respects the sufferings of the Saints , are his sufferings , to wit , the sufferings of mystical Christ , which are not perfect nor filled up , until every Member of his Body endure their own allotted portion and share : I fill up that which is behind of the sufferings of Christ . 4. All that Paul , or any of the Elect suffereth , are but small relicts , being compared with that which Christ hath suffered , as the drops upon the brim of the cup : the great wave of affliction did first beat on him , and being thereby broken , some small sparks of it only do light upon us ; I fill up that which is behind , or the relicts and hinder parts of the sufferings of Christ . 5. The cup of affliction and sufferings goeth about by course and round : as Christ did drink of it first , the Apostles only standing by , Joh. 18. 8. so their course came next , 1 Cor. 4. 9. and thus it hath gone from hand to hand ever since : all are not made to drink of it at once , that some may still be in a capacity to pity , help , and sympathize with others , 2 Cor. 8. 14. so the word rendred fill up , signifieth to do a thing in our own course or turn . 6. As the personal sufferings of Christ were for the Churches redemption , and to satisfie the Fathers justice for the sins of the Elect , Act. 20. v. — 28. which he did compleatly , Joh. 19. 30. So the sufferings of the Saints are also for the Churches good , though not for her redemption or expiation of sin , neither in its guilt nor punishment , 1 Joh. 1. 7. yet to edifie the Church by their example , Jam. 5. 10. to comfort her under sufferings , 2 Cor. 1. 6. and to confirm that Truth for which they do suffer , Phil. 2. 17. In which respects Paul affirmeth his afflictions were for Christs bodies sake , which is the Church .

Vers. 25. Whereof I am made a Minister according to the dispensation of God , which is given to me for you , to fulfill the Word of God .

He confirmeth his Apostleship yet further , from his calling to that Office ; and withall giveth a reason of his suffering cheerfully for the Churches good ; he was called to be a Minister unto the Church , chiefly among the Gentiles , of whom these Colossians were a part , and that by the appointment of God ; that he might open up and preach the word of the Gospel fully , or that God by his Ministery might fulfill that word of Prophecy and Promise of calling the Gentiles in the dayes of the Gospel , Zech. 2. 11. for , to fulfill the word of God , may be taken either of these wayes . Doct. 1. The greater honour , or the more eminent office a man doth enjoy in the Church , he standeth under stricter obligation to undergo affliction for the Churches good , and may expect to meet with the more of a suffering lot : for , this engageth Paul to rejoyce in his afflictions for the Church ; of which Church , saith he , I am made a Minister . 2. Ministers are but Gods Stewards and Servants under him , who being the great Master of that Family , which is his House and Church , 1 Tim. 3. 15. will have all things ordered in it , especially the number of Office-bearers , their calling to , and their carriage in their Office ( Eph. 4. 11. 1 Tim. 3. 1 , &c. ) according to his own will and prescript ; so Paul was made a Minister according to the dispensation of God ; the word dispensation , signifies the ordering of things belonging to a Family by him who is Master of it . 3. Though the Apostles were not tied by vertue of their Office unto any certain nation or place , their charge being the broad world , Matth. 28. 19. yet because every one could not actually , and with advantage to the Church , discharge their Office towards all ; therefore either by divine appointment , or mutual agreement , they did divide their Charge among them , Gal. 2. 7. yet so , as every one might exercise their Apostolick Authority in every place , as occasion offered , even without a particular Call from the Church , Act. 10. 34. which ordinary Pastors cannot do without the bounds of their own Charge , 1 Cor. 14. 48. In this respect Paul was to exercise his Apostleship among the Gentiles ; which is given to me for you , saith he . 4. The Ministers of Jesus Christ must preach the Word of God , and his full Word , keeping up nothing of the Word , Act. 20. 27. and imploy the uttermost of their parts , time and pains in so doing , 1 Tim. 4. 15. for , this is to fulfill the word of God , according to the first sense given in the Exposition . 5. What ever word of promise is given to the Church , though it be never so unlikely , it must and shall be fulfilled in Gods time ; for , Paul is made a Minister to fulfill the word , that is , the word of promise for calling of the Gentiles , according to the latter sense .

Vers. 26. Even the mysterie which hath been hid from ages , and from generations , but now is made manifest to his saints .

He confirmeth the truth preached by Epaphras further , from the worth which is in it self , by shewing it is an ancient doctrine , ●id from the former ages of the Church , but now made manifest in the fulnesse of time to his holy Apostles immediatly , and by them to all other saints , Eph. 3. 5. Doct. 1. The Gospel , or doctrine of Christian Religion concerning Christ his Incarnation , Natures , Person , Offices , Death , Resurrection , and Salvation thereby acquired unto lost sinners , ( 1 Tim. 3. 16. ) is an ancient doctrine , as having been before ages and generations , though not revealed ; which hath been hid from ages . 2. This doctrine is a mysterie , a thing in it self dark and secret , so that Nature's light would never have found it out , except it had been made manifest , yea , and is scarcely capable of it when it is revealed : and more particularly , the counsell of God in calling of the Gentiles to the fellowship of the Gospel , without tying them to circumcision and the other duties of the ceremoniall Law , was wholly hid from the Gentiles themselves , and from the greatest part of the Jews , who dreamed of no such thing , yea , the Prophets themselves did know but little of it : for , this is a part of the mysterie whereof he speaketh chiefly here ; even the mysterie which hath been hid from ages : See Eph. 3. 3. 5 , 6. 3. Divine mercies are upon the growing hand ; Christ and free grace in its full extent , was but dark under the old dispensation , as being covered with a vail of many ceremonies , 2 Cor. 3. 13. but now the vail is removed , Christ and free grace are clearly preached , and shine forth in their native beauty and lustre ; but now is made manifest . 4. Though the Gospel be now made manifest , yet they are onely saints and truly gracious , who attain unto the full , through , and saving knowledge of it , 2 Cor. 4. 3 , 4. wicked men have some insight in it , but they know it not so , as to prize it , 1 Cor. 1. 18. so as to believe it , and venture their Heaven and happinesse upon it , Joh. 5. 40. nor yet so , as to walk like it , Matth. 7. 22 , 23. Thus it is a mysterie made manifest unto the saints .

Vers. 27 , To whom God would make known what is the riches of the glory of this mysterie among the Gentiles , which is Christ in you , the hope of glory .

He sheweth , that the cause of this manifestation was God's will and pleasure , and withall commendeth and explaineth the thing manifested , as being a rich and glorious mysterie , the sum whereof is Christ himself , who , dwelling in us by faith , is the hope of glory . Doct. 1. That the doctrine of salvation through Christ , was so long hid from the Gentiles , and but obscurely propounded to the Jews , and now in the fulnesse of time made manifest ; and , that it is revealed to one Nation , and not to another , and worketh effectually in some , and not in others , ( Matth. 11. 25 , 26. ) proceedeth from God's good-will and pleasure , so that it is a matter full of ●emerity and rashnesse to inquire unto any higher cause ; the Apostle rests on this , to whom the Lord would make known . 2. As the Gospel is a mysterie , so it is a rich one , wherein God layeth out the great and unsearchable treasures of his mercy , goodnesse and grace . Joh. 1. 17. and the embracers of this doctrine are made truly rich , as being restored unto favour with God , cloathed with a perfect righteousnesse , Rev. 3. 18. having received a new right unto all the creatures through Christ , Tit. 〈◊〉 . 15. those are riches , without which the whole world is but miserable beggers . Rev. 3. 17. what is the riches of this mysterie . 3. The Gospel is a mysterie full of glory , no doctrine manifesting more of God's glory in all his attributes of mercy , wisdom , justice & truth . Luk. 2 14. and they who imbrace it , are made thereby glorious , as having a promise of a ●ight unto , yea , and begun possession of glory now , Joh. 3. 36. and shall attain to the full possession of glory hereafter , 1 Joh. 3. 2. for , he speaketh of the glory of this mysterie . 4. It is no small mysterie , that Christ should take up house with , and dwell in sinners ; this mysterie , saith he , which is Christ in you . 5. Jesus Christ is the Sum of the Gospel , in whom there is much hid and glorious riches , no lesse than treasures of wisdome and knowledge , chap. 2. v. 3. So the Apostle , explaining what is this mysterie , and the riches and glory of it , gives Christ for all , which is Christ in you . 6. Christ dwelling by faith in the hearts of people here , is the hope of that glory to be possessed hereafter , as being the Author of that hope , 2 Thess. 2. 16 , as also the earnest of that glory , Eph. 1. 14. the full accomplishment whereof , shall be the full injoying of him , Phil. 1. 23. whom we do now injoy but in part , and by faith , 1 Cor. 13. 12. Christ in you the hope of glory .

Vers. 28. Whom we preach , warning every man , and teaching every man in all wisedome , that we may present every man perfect in Christ Jesus .

He returneth to that argument , which he used formerly to confirm the doctrine preached to them by Epaphras , taken from his preaching of the same doctrine himself , and sheweth the principall subject of his preaching was Christ , together with the way how he preached him , labouring to rectifie the will by warning , and to inform the judgement by instructing , concealing nothing of that saving wisedome revealed in Scripture ; and this without respect of persons , endeavouring hereby to bring all men to Christ , by a lively faith , ( not to the Angels and Legall Ceremonies , as the false Apostles did ) that so they might be made perfect in him . Doct. 1. As the main subject of Ministers preaching ought to be Jesus Christ ; so , the reproving of sin , exhortation to duty , instruction in knowledge , is no wayes inconsistent , but agreeth well with the preaching of Christ : for , Paul's preaching did run upon both those , whom , saith he , to wit , Christ , we preach , warning and teaching . 2. Ministers in their reproofs and pressing of duties , would beware of drawing people off Christ , to seek a righteousnesse in themselves ; but would thereby labour to drive them to Christ for righteousnesse , to cover the guilt of the sin reproved , Rom. 10. 4. and for furniture to inable them to go about the duty which is pressed , Rom. 13. 14. that so while they warn and exhort , they may be still preaching Christ ; thus did Paul , whom , to wit , Christ , we preach , warning and teaching every man . 3. The understanding of man by nature is dark and wholly blind in the things of God ; else there were no need of teaching : and his will and affections are most perverse and backward ; else there were no need of warning ; warning every man , and teaching . 4. The great part of a Minister's work lyeth in those two , to inform the understanding by teaching . and to rectifie the will and affections by admonition , rebuke and consolation , which here goeth under the name of warning : and these duties are to be discharged by a Minister unto all within his charge , without respect of persons ; warning every man and teaching every man . 5. As it is the duty of a Minister to conceal nothing of saving truth revealed in Scripture : so , all saving truth , and especially the doctrine of Jesus Christ revealed in the Gospel , containeth in it much wisdome , yea all wisedome , so that any other wisedome without this , is nothing else but meer folly ; for , this makes men wise unto salvation , 2 Tim , 3. 15. So he taught every man in all wisedome , that is , in the doctrine of the Gospel . 6. The publick Ministery is God's ordinary mean for the reducing of straying and wandering sinners , to Jesus Christ ; that being cloathed with his righteousnesse , and renewed by his holy Spirit , they may be made perfect in him , and presented so in the last day ; that we may present every man perfect in Jesus Christ . 7. It ought to be the great end which all Ministers should aim at , to get all of those who are committed to their charge ( as being ignorant of God's secret decree concerning any of them , 2 Tim. 2. 19 ) so brought to Christ , that every man may be presented perfect in him ; this was Paul's aim .

Vers. 29. Whereunto I also labour , striving according to his working , which worketh in me mightily .

He further commends his Ministery , First , from his great pains taken for bringing about the end of it aforementioned , by labouring and striving ; the first word expresseth his great labour in doing , by travelling through so many N 〈…〉ions , preaching so frequently , disputing so accurately with the adversaries of truth , 1 Cor. 15. 10. The second expresseth his patience under many hazards and sufferings , 2 Cor. 11. 23. Secondly , from the most effectuall help , whereby God did assist him , and blesse his Ministery with successe wherever he came . Doct. 1. The gaining of souls to Christ , is a work which cannot be effectuated without great labour and pains ; yea , and great wrestling and strife , what with mens corruptions and humours , 2 Thess. 3. 2. what with manifold discouragements arising from within a man's self , 2 Cor. 7. 5. and what with multitudes of crosses and sufferings , which Satan's malice doth usually procure unto faithfull Minister , 1 Thess. 2. 18. So that whosoever proponeth ease , pleasures , riches and honour unto himself in the Ministeriall Calling ; if so he be faithfull , he 'll meet with disappointment : he must resolve to labour in the Word , and under crosses for the Word ; Paul found it so ; whereunto , that is , that he might present souls unto Christ I also labour , ( the word signifieth , to labour unto wearinesse ) striving . 2. All the labour and striving of Ministers will not prevail to the gaining of souls , without divine assistance , and Christ's effectuall working with their labours ; striving according to his working , saith he . 3. When Ministers meet with any successe in their Ministery , they are not to be puffed up with it , or ascribe the praise to their own diligence , piety or parts , 1 Cor. 15. 10. but are to acknowledge thankfully God's helping hand in it ; So doth Paul , his working , which worketh in me mightily . 4. The many hardships and sufferings , or extraordinary pains and labour which attend the Ministeriall Calling , ought not to deterre any from it , who is other wayes fitted and called ; because there is divine help , corroborating strength , and answerable furniture allowed unto , and will be forth-coming for those who are imployed in it ; so did Paul finde in his own experience : his working , which worketh in me mightily , saith he .

CHAP. II.

IN the first part of this Chapter , the Apostle maketh way for the refutation of some errors , by an insinuating Preface ; wherein he sheweth , what a conflict he had for them , v. 1. that they might be comforted , united , and grow in the knowledge of Christ , v. 2. whose fulnesse is held forth , v. 3. and that they might be guarded against seducers , v. 4. And because of his affection unto them , v. 5. He exhorts them therefore to adhere to the doctrine received , v. 6. prescribing some helps for constancie , v. 7.

In the second part , he refuteth some contrary errors , reducing them to three heads , abused Philosophie , superstitious rites , and Mosaicall ceremonies , v. 8. which he refuteth joyntly , from the fulnesse which is in Christ , v. 9. and our being compleat in him , v. 10. He refuteth the necessitie of Circumcision in speciall , because in Christ , we have the thing signified by it , v. 11. and an externall seal , to wit . Baptisme in the place of it , v. 12. Christ had renewed them without it , v. 13. and abrogate the whole ceremoniall Law by his death , v. 14. yea , and triumphed over all their spirituall enemies , v. 15.

He concludes therefore against their subjecting of themselves to that yoke , v. 16. because Christ , the substance of those shadows , was come , v. 17. He argueth against the second head , to wit , worshipping of Angels , from the ignorance , and pride of those who pressed it , v. 18. and their impairing the honour of Christ , as Head , v. 19. He argueth against the superstitious rites , giving some instances of them ; because they were freed from the Mosaicall rites , v. 20 , 21. and they thereby placed Religion in things perishing , without any authority , except humane , v. 22. and taketh off some fair pretexts , whereby their Patrons did defend them , v. 23.

Vers. 1. For I would that ye knew what great conflict I have for you , and for them at Laodicea , and for as many as have not seen my face in the flesh .

THe Apostle , being to refute some errors contrary to the former doctrine , maketh way for his work ; and yet again insinuateth upon their affections , by letting them know , that he was no lesse solicitous in all his actions and sufferings , that they , their neighbouring Church at Laodicea ( to whom he willeth this Epistle to be read , chap. 4. v. 16. ) and all other Churches , whom he had never seen in the face , might be established in the truth , than he was for those , among whom he had frequently conversed . Doct. 1. When a people doth once incline to error , so ready are they to mistake those who would labour to reclaim or establish them , ( Gal. 4. 16 ) that a Minister would use more than ordinary diligence to insinuate upon their affections , and guide dexterously against mistakes and prejudices , when he is to meddle with any thing of that kinde : So the Apostle , beside his generall preface to the whole Epistle , useth here a particular one , when he is to refure some errors , wherewith this Church was most infested . 2. Though the men of this world be little solicitous for those with whom they have not particular acquaintance , Matth. 5. 45. and Christans are sometimes too apt to mis-judge those who are dear unto God , according to this rule ; yet so many are the tyes among the Members of Christ , ( 1 Cor. 10. ●7 . ) that , as it is the duty of every one to promove the good of others ( even though they had never seen them ) so there are some who do make conscience of this duty ; for , the Apostle supponeth , that those Colossians were apt to judge of him , as minding their case little , however he minded the case of others , chap. 1. v. 29. and therefore he sheweth his solicitous care for them also ; and this , that the mistake might be removed ; as is imported by the causall particle for , which knitteth this purpose with the former ; for I would that ye knew . 3. As faithfull Ministers will necessarily have a sighting life , and many sore conflicts both in body and spirit : so , to make it known unto the people , what sore travell they endure of this kind , if it be not out of ostentation and desire of applause , ( 2 Cor. 10. 18. ) is lawful and profitable : for , hereby people are made to bear burden with their Minister , excited to minde their own salvation the more , ( the care whereof lyeth so heavie upon their Pastors ) and disposed for the more ready receiving of the word from their mouth : So Paul , I would ye knew what great conflict I have for you . 4. Ministers in speaking of their affection towards people , and of their pains flowing from it , and Christians also in making known their respects one to another , should beware of flattering those to whom they make their respects and affections known , and would guard carefully against the very suspicion thereof : So Paul , lest he should incur any such suspicion , joyneth not onely those of Laodicea , but also all other Churches , as partaking equally of his Apostolick care ; and for them at Laodicea , and as many as have not seen my face .

Vers. 2. That their hearts might be comforted , being knit together in love , and unto all riches of the full assurance of understanding , to the acknowledgment of the mysterie of God , and of the Father , and of Christ .

He giveth reasons of his great conflict for their confirmation in the Truth , and why he made them know so much ; hereby they should reap much solid comfort , their hearts should be inseperably knit together in love , and attain to a large measure of rooted and experimentall knowledge of the mysterie of the Gospel . Doct. 1. All men are naturally destitute of solid comfort , and even the People of God , when driven to extremities , ( chiefly when the truth of the Gospel , from which they did draw their consolation , is questioned ) do finde their comfort much brangled : That their hearts might be comforted , saith he : So , for the time their comfort was shaken , the truth of the Gospel being by those Masters of error questioned . 2. It is only the doctrine of the Gospel which setleth a disconsolate and afflicted spirit most : and to have that doctrine confirmed , when erring spirits would call it in question ; and to know also that others , dear to God , sympathize with us in our strait , contributeth much to our establishment and comfort : so the Apostle's care and pa 〈…〉 s to have them established in the truth of the Gospel , which was then questioned , and the manifestation thereof to them , did contribute for their comfort ; That their hearts might be comforted . 2. Unity of heart and affections in the Church , is so necessary , that the want of it doth obstruct much that solid comfort , which might other wayes be reaped by the Gospel : for , he suspendeth their comfort , upon their being knit together in love , as a piece of timber joyned by a Carpenter ; for , so the word signifieth . 4. Unity of heart and affections , dependeth much upon union of judgments and constancy in Truth : where there is discord in the understanding about main and substantial Truths , there can be no through and lasting concord of the will and affections : for , he makes their being knit together in love , one fruit of their constancy in Truth , for procuring whereof his conflict was . 5. Christians are not to rest contented with the knowledge of common and easie principles of Christianity , ( Heb. 6. 1. ) but are to grow in the knowledge of other more difficult truths , such as relate to various cases , and the defence of Truth against Adversaries ; and growth in these , doth follow upon perseverance in Truth : for , such a growth is meant by the riches of understanding here spoken of , as another fruit of constancy in Truth . 6. Neither are they to rest upon a fluctuating doubting knowledge , but to endeavour a full perswasion and assurance , both of the truth of the Gospel in general , and of their own particular interest in the promises thereof : and this also is attained by stability in the Truth : for , it is the full assurance of understanding here spoken of as another fruit of constancy . 7. Neither are they to rest upon simple knowledge of Gospel-truths , ( Matth. 7. 21. ) but are to know them with affection and love to them ; they are to take a proof of the truth which is in them and so from experience to know them : this much is imported in the word rendered acknowledge , signifying to know again , and with knowledge above ordinary . 8. As God is the author of the Gospel , his eternal wisdome having found it out , Eph. 3. 10. and as Christ was the Fathers Ambassador to preach and reveal it , Matth. 12. 18. So God , and the Father , and Christ are the prime object of the Gospel : the unity of the Godhead , and distinction and order of the persons , the incarnation of Christ , his person , natures , and offices , his saving benefits , and love to sinners ( which are all in themselves dark and mysterious ) being plainly revealed therein ; hence the Gospel is called the mysterie of God , and of the Father , and of Christ .

Vers. 3. In whom are hid all the treasures of wisdome and knowledge .

The words are read by some as relating to the Gospel , in which is contained the knowledge of all things necessary to salvation , both of those which are only to be known and believed , and of those which are also to be practised : but they are taken more commonly as relating to Christ , in whom , as in a house of store , is laid up all saving knowledge , to be imparted unto those who labour to know him . Both senses come to one , Christ being the main object of the Gospel , and both tend to the same scope , which is to hold forth a sufficiency in Christ and the Gospel , in order to the salvation of sinners , without the help of Angels , or vain traditions ; the necessity of whose help was urged by the false Apostles . Doct. 1. There is in Christ and the Gospel , sufficiency of knowledge in all things necessary to salvation ; Christ being the very way to life , Joh. 14. 6. and the Gospel that doctrine , which holdeth forth this way compleatly Joh. 20. 31. Christ having also received the habits of all created knowledge , as of all other graces without measure ; that therby he might be fitted as Mediator to bestow the grace of saving knowledge upon all the Elect in a competent measure , Joh. 1. 16. In whom are all the treasures . 2. The knowledge of Jesus Christ is a thing most precious , and most inriching of those who have it : hence is it called treasures . 3. Notwithstanding of all that is revealed of Jesus Christ ; yet his worth is unsearchable ; the most able of created understandings cannot reach the depth thereof ; so , in whom are hid all the treasures . 4. This fulnesse of knowledge ascribed to Christ , maketh nothing for the Ubiquitarian error , as if Divine omniscience were inherent in the humane nature : for , though it should be granted , that by these treasures were meant Divine omniscience ; yet he saith not in which humane nature , but in whom , that is , in his person ( to wit , according to the Divine Nature ) are hid all the treasures .

Vers. 4. And this I say , lest any man should beguile you with entising words .

He gives a further reason of his so great care to establish them in the Truth or of his mentioning that fulnesse of knowledge , which is in Christ and the Gospel ; that hereby they might be guarded against all Seducers , who intended to draw them from Christ and the simplicity of the Gospel , whether by false arguments or insuaring perswasions . Doct. 1. As Satan doth endeavour to sow the seed of Error , where-ever the Gospel is preached ; so Ministers should guard people as well against error in opinion , as against prophanity of life ; the one being damnable as the other , 2 Pet. 2. 1. Thus doth Paul here , This I say , lest any man beguile you . 2. Ministers should labour to instruct their people well in the positive grounds of Christian Truths especially in the knowledge of Christ and that fulnesse of sufficiency which is in him , as a most soveraign antidote against all those Errors which tend to draw the mindes of people from him : And whosoever would meddle with the study of controverted truths without hazard and to any good purpose , ought first to drink in the knowledg of those positive grounds : for , the Apostle proceedeth in this method , first , instructing them in those ; and next , dehorting them from contrary errors : and this I say , lest any man should beguile you . 3. As Satan laboureth to engage ablest wits in the way of errors ; so , when such are engaged they spare no pains for seducing of others , abusing their parts and gifts , otherwise profitable for that end , to wit , that they may blind the understandings of people by sophistical arguments , which conclude not what they seem to hold forth , and lead captive their affections by deceitfull and insinuating perswasions ; so , those Seducers against whom the Apostle doth here guard , were men endued with logick and eloquence both which they abused , for seducing the people ; the first , by using false arguments , lest any man deceive you ; the word signifieth , to deceive by not-concluding arguments ; The second , by using subtile perswasions , called here , intising words .

Vers. 5. For though I be absent in the flesh , yet am I with you in the spirit , joying and beholding your order , and the stedfastnesse of your faith in Christ :

He giveth another reason of his solicitous care for them , to wit , the inward affection which he carried to them : hereby also he anticipateth an objection , how he who lived at such a distance , and was unacquaint , could take upon him to prescribe unto them ; and showeth , though he was absent from them in body , yet he was present with them in spirit , both by his affectionate minding of them ; and , as it seemeth by the knowledge which he had of their affairs , through extraordinary revelation , see 2 Kings 5. 26. and while he commendeth the present appearance of Gods grace in them , he doth indirectly exhort them to hold on and persevere . Doct. 1. It is not alwayes given unto Gods children , to injoy the bodily presence of those who might be profitable unto them ; for , though I be absent in the flesh . 2. But there is a spirituall presence , which may and ought to be intertained in case of bodily absence , which consists in mutuall minding of the case of others , ( 2 Cor. 7. 3. ) in being sutably affected with their case , whether it be good or bad , ( Heb. 13. 3. ) in praying to God for , and by all lawfull means procuring the good of others , chap. 4. 12 , 13. and especially Ministers should never be totally absent from their flocks ; but , as Paul , being absent in the flesh , ought to be thus present with them in the spirit , and be sutably affected with their case , as he was ; joying and beholding their order . 3. Where the lives of Professours within a Church are orderly and pious : where the order of Church-Government is in vigour and flourisheth ; where there is unity in a Church , every one keeping his station , and helping others in their station , as a well-ordered Army with banners : as each of those doth contribute to the rest ; so , all of them concurring , makes the Church a joyfull object to beholders : for , Paul did joy beholding their order , to wit , in holy walking ( 2 Thess. 3. 6. ) in exercise of discipline , ( Tit. 1. 5 ) and in their unite on-going , Cant. 6. 10. 4. Where the order of Church-Government chiefly , is in vigour , it contributeth much for keeping Professours steadfast in their assenting unto , and avowing of the doctrine of faith : Christ's Discipline , is a strong hedge to defend his doctrine : so , beholding their order , he beholdeth also the stedfastnesse of their faith .

Vers. 6. As ye have therefore received Christ Jesus the Lord , so walk ye in him .

He concludeth the Preface , exhorting , that as they had received Christ , to wit , in their judgments , by assenting to the truths which were delivered unto them by Epaphras concerning him , chap. 1. v. 7. and in their hearts , by esteeming of , adhering to , and believing in him , chap. 1. 4. and in their practice , by setting about those duties which such receipts called for from them , chap. 1. 6. And , as in all those , they had taken Christ for their onely Lord and Law-giver , not as a conjunct onely with Moses and the Angels ; so they would continue constant , and make progresse in all those . Doct. 1. Jesus Christ is the sum and substance of all saving doctrine , ( 1 Cor. 2. 2. ) the marrow of all the promises ( 2 Cor. 1. 20. ) the fountain , furniture , and main scope of an holy life , ( Eph. 4. 21 , 22. ) so that the receiving of him , is the thing most to be aimed at in all the Ordinances , as that which maketh our knowledge compleat , our faith saving , our obedience acceptable : for , here , the Apostle's pointing at their practice in all those , giveth this as the compend of all , as ye have received Christ . 2. It is not sufficient that Christ be once received in our understanding , affection and practice ; but there must be constancie and progresse made in receiving of him : for , the word walk importeth thus much ; so walk . 3. The example of progenitours , and our own former practice , layeth on a strong tye to continue constant in our profession and practice if it be a profession of truth , and practice of duty : for , the Apostle argueth from their own former practice , as ye have received , so walk . 4. No custome , though never so ancient , no example of progenitours , or former practice of our own , ought to make us continue in any practice , which is sinfull ; or doctrine , which is false and erroneous : for , he exhorts them to continue in this doctrine , not simply , from the receiving of it ; but because they had received Christ the Lord in it , and so it was true and orthodox doctrine . 4. As the life of a Christian ought to be in a perpetuall motion from sin to holinesse , from the World to Heaven ; so , Christ is the way , through which he must move : for , he commands walk in him ; he must be in him by faith , and so reconciled , Rom. 8. 1. the truth of Christ must be the rule of his walking , Eph. 4. 21 , 22. and he must walk by vertue of influence which cometh from him , Phil. 4. 13.

Vers. 7. Rooted and built up in him , and stablished in the faith , as ye have been taught , abounding therein with thanksgiving .

He prescribeth some means for attaining to constancie and progresse ; First , stability of faith in adhering firmly to Christ , and that truth wherein they were taught . Secondly , abounding in this grace . Thirdly , thanksgiving for the same . The first doctrine which ariseth from the scope , is already marked , chap. 1. v. 23. Doct. 4. to wit . Doct. 2. The gripe which faith doth lay upon Christ , is like unto that which the tree hath in the ground , and so is most sure : for , though the top of the tree doth shake , yet the root remaineth firm , and its firmnesse is from the solidity of the ground , through which the roots are spred ; its fruitfulnesse also is by vertue of sap conveyed from the ground by the roots ; so , the stability of Believers , floweth from Christ , Jo. 10. 28 , 29. and sap and influence is conveyed from him by faith , for making them fruitfull , Jo. 15. 5. Thus the firmnesse of their faith is set forth by a Metaphor taken from trees deeply rooted : rooted in him . 3. The bond of faith , whereby Believers are knit to Christ , is like that whereby the edifice is fastned to the foundation ; the foundation upholdeth the house , so doth Christ the Believer , Matth. 16. 18. The rest of the building is made conform to the foundation ; so , the copy of a Believers life is taken from Christ , Matth. 11. 29. the stones of the building , by taking band with the foundation , are fastned one to another ; so faith taketh band upon Christ , and in him with others who are Christ's , 1 Job . 1. 7. for , faith is set forth with relation to Christ , by a second Metaphor taken from edifices strongly founded ; built up in him . 4. There is an innovating humour in people , flowing from itching ears , 2 Tim. 4. 3. whereby they weary of old truths , and hanker after new-fangled errors , arising from little conscience made to practise according to those truths , Joh. 7. 17. This the Apostle guardeth against , by exhorting them so often to continue in the doctrine already received ; as ye have been taught , saith he . 5. As there should be stability , so there would be growth in faith , even to abounding therein . Faith groweth in bredth , by extending our knowledge and assent to moe divine truths , Heb. 6. 1. it groweth in hight , when one degree of faith is made a step unto a further , as faith of dependance unto assurance , 2 Pet. 1. 10. it groweth in length , when its acts are not interrupted , but constant , Job 13. 15. and it groweth in depth , when it groweth more rooted and solid ; whereof before chap. 1. v. 23. And as this growth even to abounding in faith , is necessary to make a man constant in the faith , so it is prescribed for this end ; abounding therein . 6. Thanksgiving for what we have received of faith already , is an effectuall mean to make us constant , grow and abound therein , which holdeth also in all other graces ; abounding 〈◊〉 with thanksgiving ,

Vers. 8. Beware lest any man spoil you through philosophy and vain deceit , after the tradition of men , after the rudiments of the world , and not after Christ .

Having ended the Preface , he stateth the controversie , reducing those Impostors , whereof he would have them to beware , lest they should be made a prey of by them , unto three heads . First , Abused philosophy , whereby under pretence of reason ( which was indeed but deceiving ) several things ; and particularly , as it appeareth from ver. 18. the worshipping of Angels was pressed upon them , contrary unto the Word : all which doctrine he rejecteth as vain and deceiving . Secondly , Superstitious and foolish rites , obtruded as parts of divine worship , having no other warrant but custom , antiquity , and the authority of men . Thirdly , Levitical rites , and Mosaical ceremonies , which were earthly and carnal rudiments , or beginnings fitted for the infancie of the Church under the old Testament : all which he rejecteth upon this general reason , they were not according to the doctrine of Christ , and did draw away Christians from him . Doct. 1. Christians are Christ's flock , and the doctrine of the Gospel a sheep-fold , wherein so long as they remain they are safe , and when they depart from it , they fall in the hands of seducing Hereticks , who make a prey of their souls , thirsting after , and rejoycing as much in the drawing of people away from Truth , as Robbers & Thieves do when they carry away the spoil of another mans goods ; lest any man spoil you ; It is a metaphor taken from notorious thieves who carry away the straying cattel . 2. Though Philosophy , as it speaketh the knowledge of truth found out by Natures light , and an accurate way for finding out the same , be not to be rejected , it being in all the parts of it a very usefull help for attaining to the more exact knowledge of religious truths revealed in Scripture : and this same Apostle frequently making use of it in his accurate method , insinuating proems , accurat and syllogistick argumentations ; and that often from common philosophick principles , Act. 17. 28. yet if Philosophy be taken for the errors of Philosophers , and if those be obtruded for truths ; or , if it presume to reject all religious truths , such as the greatest mysteries of christian Religion , which are not conclusions grounded upon , and flowing from Natures light ; or generally , when it is not kept as subservient to Scripture , but presumeth to lord it over them ; Philosophy so taken , and in those cases , is a very dangerous deceiver in the things of God , and so would be eschewed : for , the Apostle doth not simply condemn Philosophy , but the abuse of it , even that which is deceiving and vain ; through Philosophy and vain deceit . 3. The traditions of men , whereby external rites without the authority of the written Word , are obtruded as worship to God upon the Church , having no other warrant but antiquity , custom and humane authority , is the most vain and uselesse doctrine which ever was taught , and no wayes to be submitted unto ; so this vain deceit is after the traditions of men . 4. The Mosaical Rites and Legal Ceremonies , as they were prescribed by God unto the ancient Church , to be the first A. B. C , and easie Rudiments of Religion , fitted for the then infant-state of the Church ; so the binding power of them all ( Christ the substance being come and suffered ) doth cease : yea , the practising of them now , the light of the Gospel having clearly shined forth , is sinfull , and to be eschewed , as speaking really , and by vertue of their first institution , that Christ is not yet come in the flesh , Gal. 5. 2. for , by these Rudiments , or , Elements of the world , of which he would have them to beware , is meant those Legal Ceremonies , see Gal. 4. v. 3 , 9. After the Rudiments of the world . 5. The way of Christ , and of men's own natural wisdom , will not weld together so as to make up a perfect mixture : if it be their way , he will not own it for his : for , those false Teachers did not quit Christ wholly , but would have joyned other things with him , and yet the Spirit of God calleth their way a deserting of him ; And not after Christ , saith he .

Vers. 9. For in him dwelleth all the fulnesse of the God-head bodily .

He refuteth all those Impostors , first joyntly , because Christ alone is most perfect , and by consequence his doctrine also ; as having God fully in his Essence and Attributes inseperably residing in his Person , and this bodily or personally , the Divine Nature , having assumed the humane unto the unity of his Person ; for , the word Body , is often taken for the Person , as 2 Cor. 5. 10. so that it were folly and impiety to seek salvation in any thing , but in Christ , and in the doctrine taught by him . Doct. 1. There is nothing more effectual for making us adhere to Christ and Truth , than the consideration of that worth and fulnesse which is in him ; for , the Apostle holdeth out the fulnesse of the Godhead in Christ , that they may not be drawn away from him : for in him dwelleth , &c. 2. The more a man doth exercise himself in speaking or thinking of Christ , his heart and mouth will be the more enlarged upon that subject : for , this being the third time which the Apostle hath spoken of this fulnesse , first , chap. 1. v. 19. next , chap. 2. v. 3. and now here , we find his speech riseth still higher . 2. We learn hence several things of the Person and Natures of Christ ; as first , that he is true man : for , the Godhead dwelleth in his humane Nature , as in his Temple . Secondly , he is also true God , and so the same God with the Father ; for , the fulness of the Godhead , not a portion of God only , or the glorious effects of his power , or his particular gifts and graces , but his compleat essence dwelleth in him . Thirdly , That he is a distinct person from the Father , the whole Godhead being incarnat , not as absolutely considered , but as it is in the Person of the Son : for , it is in him , to wit , in Christ , not in the Father , that the Godhead dwelleth bodily . Fourthly , Though there be two Natures in Christ ; yet he is but one person : for , the Godhead dwelleth in him bodily , that is , personally , or by vertue of the personal union . Fifthly , This union is inseperable : for , the Godhead dwelleth in him , as in his fixed proper house . Sixthly , Notwithstanding of this union , the two Natures remain distinct , as the inhabitant is distinct from the house wherein he dwelleth . Seventhly , That God doth hold out himself in the Person of Christ God-man , as in a glasse , to be taken up and transacted with by lost sinners , or , the drift of the purpose is to show that the fulnesse of he Godhead resideth in him , so as that we may make use of that fulnesse throughly for our salvation , and that there is no need of any thing to be added to him .

Vers. 10. And ye are compleat in him , which is the head of all principality and power .

Here are other two arguments : First , Christ is not only full in himself , but all who are in him by faith , are compleat through him , as having from him all things necessary for salvation . The second argument is against the worshipping of Angels in particular , which he resuteth from Christ's prerogative above the Angels , as being their Head and Lord , upholding and ruling them as his creatures , chap. 1. 17. and preserving them in the state of grace through vertue of his mediation , Job , 4. 18. and imploying them for the Churches good , Heb. 1. 14. and therefore they are but his servants , and the best of them but our fellow-servants , and therefore ought not to be worshipped , Rev. 22. 8 , 9. nor are they mediators betwixt God and us , that being an honour due to him only , who is their Head , 1 Tim. 2. 5. Doct. 1. We are in our selves empty things , being destitute of every thing which might commend us to God : in him we are compleat , and so in our selves empty . 2. There is a fulnesse in Christ to be communicated unto all , who being sensible of their own emptinesse , do by faith lay hold upon him ; in whom we are compleat : which compleatness consisteth in the enjoyment of sufficiency of means for salvation prescribed by him , Heb. 3. 2. and in the imputation of his most perfect righteousnesse , and in the begun renovation of our nature by the Spirit of Christ , 1. Cor. 1. 30. which shal be still upon the growing hand till grace be crowned with glory , Eph. 5. 27. 3. Though there be a compleat fulnesse in Christ the Mediator from whence we may supply our emptinesse ; yet we cannot partake of that his fulnesse , except we first be in him , and by faith be united to him : so , in him we are compleat . 4. The greatest powers and most noble of creatures , being compared with Christ , are but in the rank of subjects and servants : He is the head , even of principalities and powers . 5. According to the different degree of excellency which is in Christ and the creature , we ought to esteem highly of the one , and meanly of the other : thus he is the head even of principalities and powers : The scope whereof is to shew , that he should have the honour which is due to him , and they are to be kept in their own place .

Vers. 11. In whom also ye are circumcised with the circumcision made without hands , in putting off the body of the sins of the flesh , by the circumcision of Christ .

In this verse , and the verses following , he cleareth how we are compleat in him , and reasoneth against the Mosaical Ceremonies , especially Circumcision , upon their observation whereof , they were tyed unto all the rest , Gal. 5. 3. therefore he mainly oppugneth it . The argument is , Believers have in Christ the thing signified by that Ordinance , to wit , spiritual circumcision in the heart , which consisteth in the putting off , by the power of Christs Spirit , that corrupt masse or body of manifold sins flowing from our innate corruption or sinful flesh ; so that there was no need of that carnall circumcision by hands , in cutting off the flesh of the foreskin : which is a good consequence against the urgers of circumcision under the new Testament , where these shadows ( Christ the substance being come ) are abolished , especially seeing they urged it upon this pretence , That the Gentiles could not be purified without it . Doct. 1. In every Sacrament , such as Circumcision once was , there is an outward sign , which is given by Christ's Ministers , and some inward grace signified by it , the author and worker whereof is only Christ himself ; So there was the outward rite of Circumcision by the hands of men , and the inward grace of mortification without hands ; and by the Circumcision of Christ , that is , by the inward power of the Spirit of Christ . 2. There is no saving grace enjoyed by Believers but what they have in Christ , to wit , as the fountain , Joh. 1. 16. as the procurer and purchaser of all grace for us , Rom. 6. 6. and as the applier of his own purchase to us , Act. 5. 31. So , in him we are circumcised . 3. As our manifold actual sins do flow from the fountain of original corruption , frequently called flesh , ( Rom. 7 , & 8. ) So the whole bulk of sin is fitly compared to a body , because of the weight of guilt which is in it , Rom. 7. 24. and the soul is wholly compassed by it , as it is with our natural body , Gen. 6. 5. yea , and the whole members of the body are made instruments of it , Rom. 6. 19. Thus he saith , The body of the sins of the flesh . 4. They who are in Christ , must be about the work of putting off this body , setting against , not only some one sin or other , but the whole masse and body of sin ; putting off the body of the sins of the flesh . 5. This sinful body is already put off and laid aside in some sense by real Believers , to wit , in its guilt , Rom. 8. 1. in its dominion and reign , Rom. 6. 14. in the Believers sincere purpose and honest resolution , 2 Cor. 7. 11. as also in his hope , that one day it shall be put off wholly , 1 Joh. 3. 2. So the Circumcision which Believers already have in Christ , is designed A putting off the body of the sins of the flesh .

Vers. 12. Buried with him in Baptism , wherein also you are risen with him through the faith of the operation of God , who hath raised him from the dead .

He doth further enlarge the former reason , whereby he also pre-occupieth an objection against our compleatnesse in Christ , by shewing we have in Christ , not only the thing signified , but also an external initiatory seal , to wit , Baptism in the place of Circumcision now abolished ; the fruits of which seal are mortification of sin , and vivification in grace , by vertue of the death & resurrection of Jesus Christ , being laid hold on by faith , which is wrought in us by the mighty power of God ; so that there was no place left for Circumcision . Doct. 1. The Sacrament of Baptism under the new Testament succeedeth to Circumcision under the old , and is to be administred to Children born within the visible Church , as Circumcision was to Infants of eight dayes age then , Gen. 17. 12. for , not only both do seal the same Covenant of grace , and are initiatory seals of it , but also Paul sheweth that the Christian Church is as compleat now in Christ , as the Jewish Church was , though we want Circumcision , because we have an Ordinance as good as it was , to wit , Baptism : Now if Baptism did not belong to Infants , we should not yet be so compleat as they were , seeing the Covenant was sealed by Circumcision both to themselves and their little ones : Buried with him in Baptism . 2. Regeneration consists of two parts , to wit , first , Mortification of sin , which ought to be a through and constant work , here set forth by our being buried , which speaketh more than death : And secondly , Vivification , or quickning in grace , set forth by our rising again . Doct. 3. Both those parts of Regeneration are sealed in Baptism , not as if we were of necessity to suppone that those are already in the person to be baptized , but because Baptism obligeth the baptized person to set about these , and sealeth up the whole Promises on Gods part , even those which are for sanctification and grace ; so that whenever the party baptized shall lay hold by faith upon the Promise , he hath God engaged by word and seal , to make it out ; thus Circumcision was a seal of the righteousness of faith , Rom. 4. 11. and yet it was not to be supponed that every Child of eight dayes age had actual faith : Buried with him in Baptism , wherein ye are also risen . 4. Though the Sacraments do seal up grace to us in the way presently mentioned ; yet they do not confer grace upon us by any proper vertue of their own , nor yet is there any principle of power in us which can reach the effectuating of such a work , Eph. 2. 1. although the Sacraments do strongly tie us to the working of it , as said is : It is only the death , burial , and resurrection of Christ , which is the fountain-cause of our dying to sin and living to God , in so far as by the merit , efficacy and example of the former we attain unto the latter ; in which respect we are said to be buried with him , and risen with him . 5. It is no lesse than the infinit power of God which worketh faith in us , and neither Sacraments , nor the Death or Life of Christ will avail to the subduing of sin , and quickning of grace , except Jesus Christ be laid hold upon by faith : We are buried with him by faith , and faith is the operation of God . 6. In our acting of faith in God , we are not to lay hold upon him in a general confused notion , but should eye that in God most , which is most conducing unto that purpose for which we do imploy him : Thus , speaking of faith , as it imployeth God for quickning in grace , he casteth an eye to that work of God , whereupon our quickning in grace dependeth most , even his raising of Christ from the dead .

Vers. 13. And you being dead in your sins , and the uncircumcision of your flesh , hath he quickened together with him , having forgiven you all trespasses .

He giveth a further reason against the necessity of circumcision , to wit , when they were dead in sin , and without circumcision , as being Gentiles , see Eph. 2. 11. God had quickened them with Christ , making them partake of the life of grace , purchased by him here , and giving them right to the life of glory hereafter , having pardoned all their sins freely for his sake . So , there was no necessity , but rather it would be impiety to return unto Circumcision now , especially seeing it was urged by the false Apostles , as a necessary mean to get their natures purified , and their sins pardoned . Doct. 1. Every man by nature , through sin is in a state of death , he is thereby spiritually dead , as being deprived of all grace , union and communion with God , ( chap. 1. 21. ) he is also judicially dead , as lying under the sentence of death , pronounced by the Covenant of Works , Gen. 2. 17. And you being dead in your sins . 2. As this state of death doth totally disable us from quickening our selves , it is onely God who quickeneth : so , no misery of the creature , though never so comprehensive , as extending it self both to our outward and inward state ; though never so desperate , as being past all remedie by humane help , will impede God from doing good , and bestowing of the choicest good . Thus , though they were miserable for their inward state , as being dead , and so incurable by humane Art ; and for their outward state , as being in the uncircumcision of their flesh , or , uncircumcised Gentiles , yet God doth quicken them . 3. Whenever a man believeth in Christ , he is in the same moment of time united to Christ , and so , that all which he did or suffered , as sustaining our person , or , which he procured for our behoof , as being our Head , whether in his death , buriall , or resurrection , is imputed to us by God , and a right unto them derived to us , as if we had been personally present with him all those times , and given our consent to his doing of all those things in our name , and for our behalf : hence is it that He is said to have quickened these Colossians together with him , though Christ had risen from the dead , some years before their coversion . 4. There is no spirituall life attainable , except our obligation to wrath by the pardon of sin , be removed ; you hath he quickened , having forgiven you all your trespasses . 5. This pardon , though dearly purchased by Christ , Matth. 26. 28. yet it is freely bestowed upon us ; having forgiven you , the word signifies , freely forgiven , as coming from a root which signifies grace . 6. Pardon of sin is also universall , as leaving no sin unpardoned to him who doth believe and repent , Psal. 32. 5. having forgiven you all trespasses .

Vers. 14. Blotting out the hand-writing of ordinances that was against us , which was contrary to us , and took it out of the way , nailing it to his crosse :

The Apostle illustrates the benefit of pardon , and bringeth an argument against the Ceremoniall Law in generall , by shewing , God had not onely forgiven the debt of sin , but Christ also by his death , had destroyed their obligation to wrath , because of sin , making it altogether uselesse , ever to give faith in Law against them ; which obligation he calleth , the hand-writing of ordinances which was contrary to us ; alluding to written obligations among men , for sums of money , or such like , wherein there is the body of the Writ , and the Debtors subscription : answerable to which , there is in this hand-writing ; First , the obligation it self , to wit , the Covenant of works , and condemning power of the Law , Gal. 3. 10. Secondly , our assent and subscription to this obligation , which is the sentence of every man's conscience against himself , whether of Jew or Gentile , whereby he assents to the equity of that curse which the Law pronounceth , Rom. 2. 15. But particularly , and over and above to the Jews , this subscription was the practice of the Ceremoniall Law , which being separated from Christ and looked upon as service acceptable to God in it self , as it was gone about by many of the Jews before Christ came , and so urged by the false Apostles upon the Gentiles ; the practice ( I say ) of the Ceremoniall Law so considered , was nothing else but a publick testification of their own guilt : for example , by killing a beast was testified , that they deserved to die themselves ; and seeing the dispute is in this place against the Ceremoniall Law , this hand-writing in ordinances , is to be taken mainly in this sense , although we are not to exclude the former : now the argument concludeth strongly , that seeing the debt is payed , the obligation cancelled , it were madnesse and impietie to renew it again , as those did , who practized the Legall ceremonies . Doct. 1. There is an obligation above the head of every man , through vertue of the curse of the Law , binding him over to under-ly eternal wrath for sin , assented unto , and as it were subscribed by the voice of every man's conscience , and by the practice of the Ceremoniall Law unto the Jews : for , this is the hand-writing of ordinances here spoken of . 2. This obligation must be cancelled , and so the condemning power of the Law abrogate , before sin be pardoned , and our right to Heaven obtained : for , with respect to the impeding of those , it is said to have been against us , and contrary unto us . 3. None but Christ could destroy this hand-writing ; because none other was able to satisfie the sum contained in it . Heb. 10. 9. for , he speaks of Christ , while he saith , blotting out the hand-writing in ordinances . 4. It stood Christ no lesse than his life , to get this bond destroyed ; for , he behooved to pay the sum , before the condemning power of the Law could cease , Joh. 3. 16. and to produce the substance , before those Legall shadows could evanish , Heb. 9. 12. both which required his death ; so he is said to nail it to his crosse . 5. It is a matter of no small difficulty , to get the conscience of wakened sinners quieted , and their hearts perswaded , that their obligation to wrath , because of sin , is removed ; therefore the Spirit of God useth so many expressions to assure their heart in this matter ; the hand-writing is blotted out , as it were crosse-strokes are drawn through it ; but , left the heart suspect it may be yet legible , therefore he addeth , it is removed and taken out of the way ; but , left haply it should be again found and produced , he addeth yet , it is torn , destroyed , and nailed to the crosse , and so made fully uselesse ever to witnesse any thing against the Believer . 6. Though Christ did compleat this sum contained within this hand-writing , while he was hanging on the crosse , so as the Father's justice had no more to seek of Christ the Cautioner , Joh. 19. 30. in which sense , he did even then meritoriously destroy this hand-writing , yet the obligation standeth still in force against the sinner , till he enter himself Heir by faith unto Christ's obedience and death ; for , this was the order agreed upon betwixt the Father and the Son : according to which , the fruits of his death were to be applyed , to wit , by faith , Joh. 3. 16. So , it is clear from Verse 13. those Colossians were dead in their sins before their renovation , which was long after Christ's death .

Vers. 15. And having spoiled principalities and powers , he made a shew of them openly , triumphing over them in it .

He in largeth the present argument thus , that Christ by destroying that hand-writing , hath spoiled , disgraced , and triumphed over all our spirituall enemies , especially Satan the great Generall , and his whole Army of sins , temptations , death and hell which fighteth under his banner , and this even by his sufferings : wherein he alludeth to the ancient custome of Conquerors , who did dis-arm then captives , having joyned them by two , or moe , in chains , made them march before , to their publick shame and disgrace , they themselves coming after in their triumphing chariot ; so did Christ : having spoiled principalities and powers , made a shew of them , &c. Doct. 1. The power of Devils is very great , as being spirituall substances , strong and mighty Angels , Jude v. 6. having the world and sin under them , as their subjects , Eph. 2. 2. Thus from their power they are called principalities and powers . 2. This great power of theirs is wholly imployed to oppose the work of man's salvation ; for , they are spoken of here as opposits . 3. Satans power over souls , doth flow from the sentence of condemnation pronounced by the Law against sinners , and consists in that dominion which sin hath obtained over them : for , upon the blotting out of that handwriting , he was spoiled of his power , as appeareth from the connexion . 4. Jesus Christ having satisfied the Fathers justice , and thereby not only enervated the Law 's condemnatory sentence , v. 14. but also obtained from the Father , That sin should no more have dominion over the redeemed ones , Rom. 6. 14. he hath spoiled the Devil of that great power which once he had ; so that , though he can , and doth tempt Believers , yet he cannot overcome them ; though he hold them in exercise , he cannot mar their salvation , 1 Cor. 10. 13. he may bruise their heel , but cannot break their head : Thus with Christ's blotting out the hand-writing , is conjoyned his having spoiled Principalities and Powers . 5. Christ doth bring about his most gracious works in a way which seemeth most unlikely to carnall sense : so that no eye , but that of faith , can take him up : what other eye could take up Christ as doing all this upon the crosse ? when the Jews and Roman souldiers were spoiling him , and parting his garments , that he , even then , and by being spoiled , was spoiling principalities and powers ; when they were putting him to shame and disgrace , that he , even then , was making a shew of Satan openly , and was rubbing disgrace upon him , overcoming him with his own armour ; and when they were triumphing and insulting over him , that even then , he was triumphing over all the Devils in hell , as having by his death given the dead blow to their power and kingdom , and so overcame them , by suffering himself to be overcome by them ; triumphing over them in it , to wit , in his crosse . 6. How dear soever the work of our salvation did stand to Christ , it was matter of no small joy unto him to have it throughed , and those who were enemies to it destroyed : for , while he is bleeding , and racked with pain upon the crosse , he is yet rejoycing and triumphing , and that because this work was thriving : he triumphed over them in it ; the crosse was as a chariot of triumph to him .

Vers. 16. Let no man therefore judge you in meat or in drink , or in respect of an holy day , or of the new moon , or of the sabbath dayes .

He draweth a conclusion from the former arguments : That seeing the Ceremoniall Law was now abolished , therefore none should take upon them to judge or condemn others for the not observing any of these Ceremonies ; or , if any would be so presumptuous , the people of God should not regard their injunctions or censures : and of those ceremoniall observances , he giveth two instances ; the one relating to that difference to be kept among Meats , according to Numb. 6. 3. the other relating to that difference observed in Dayes : Dayes observed among the Jews were chiefly of three sorts ; First , anniversary , that returned every year , here designed by the generall name of an holy day . Secondly , Lunary or monethly , which returned every moneth , as the first day of every new moon . Thirdly , weekly , which returned every week , and on the seventh day of the week : all which are now abrogated , even the Jewish seventh day Sabbath ; and the Lord's day , or , the Christian first-dayes Sabbath , substitute in its place , 1 Cor. 16. 2. Doct. 1. What ever Christ hath purchased by his death , ought to be stood to , and made use of : for , upon the abolition of the ceremoniall Law by Christ's death , he inferreth , Let no man therefore judge you . 2. Christ the Lord hath given no such power unto any , to make that a part of worship , binding the conscience , which he hath not commanded ; Let no man judge you . It relateth to the false Apostles , that they should not injoyn . 3. When men presume to prescribe laws binding mens conscience , we are not to obey what they injoyn , or regard much what they judge of , or inflict upon us for disobedience : let no man judge you . It relateth also to the people that they should not obey such injunctions . 4. There is an abstinence from meats politick , which the Magistrate injoyneth for civill ends ; there is an abstinence medicinal , which Physicians prescribe for preservation or recovery of health ; and an abstinence Ecclesiasticall , when God by his providence , and voice of his Church , calleth his people to fasting and mourning : all those sorts of abstinence are lawfull ; but to abstain from meat upon pretence of holinesse and conscience , as if some meats were unclean , or lesse holy in their own nature than others , 1 Tim 4. 4. or , as if simple abstinence at any time were a thing acceptable to God in it self , without respect had to the end for which it is injoyned , Isa. 58. 5. This is sinfull and unlawfull ; Let no man therefore judge you in meat or drink . 5. Though the first day of the week is constantly to be sanctified by all the Christian Churches , and that by vertue of a divine command , 1 Cor. 16. 2. Christ's example , Joh. 20. 19. and Apostolick practice , Acts 20. 7. and other dayes also , or parts of dayes are to be sanctified , when God , by his more than ordinary judgements or mercies , doth occasionally call to humiliation or thanksgiving , Mark 2. 20. Yet not onely is the keeping of the Jewish set Feasts and Fasts sinfull , but by more than paritie of reason , the setting apart of dayes to the honour of Saints and Angels , the keeping holy of any day not appointed by God , for some supposed sanctitie in that day more than in another ; or , as if simple abstinence from work , were in it self acceptable to God , is also unlawfull ; Yea , the dedicating of fixed anniversary dayes , whether for humiliation or thanksgiving , so as not to take that day again for worldly imployments , if God by his providence did call us to it ; or , if by change of dispensation he call us unto an exercise contrary unto that , for which the day is set apart : such dedication of dayes is also unwarrantable , as having no example in the Church of the Old Testament , not yet from the practice of Christ and his Apostles , and hath in it some kind of limiting of the Almighty , to make the course of his providence to answer our appointed times ; 〈◊〉 none judge you in respect of a holy day . 6. Christians in the point of obedience to God , and of not subjecting their consciences to the will of men , ought to be very precise ; In respect of a holy day : in the Originall it is , in the part of a holy day ; the false Apostles , it seemeth , urged to sanctifie a part of those dayes at least , if not the whole ; but Paul will not have them yeelding , no not to a part .

Vers. 17. Which are a shadow of things to come , but the body is of Christ .

He strengtheneth the conclusion by an additionall argument , the meaning whereof is : those Legall Ceremonies were but dark shadows of things to come , to remain onely untill Christ , who is the truth , body and substance of them should come ; so that to observe them under the Gospel , were in effect to say , that Christ the Body is not yet come . Doct. 1. Though some of those Legall Ceremonies were commemorative of things past , Exod. 13. 8. yet the main use of them all , was , to lead the Church which then was , to the consideration of things to come , to wit , Christ , grace , and the doctrine of the Gospel : so by the difference of meats was signified , that the Jews were a distinct people from all other Nations , Acts 10. 11. 23. which distinction was to be taken away by Christ ; their Festivall dayes , as the Passeover , did shadow forth our spirituall delivery by Christ , 1 Cor. 5. 7. and the Sabbath , our eternall rest , &c. which are shadows of things to come . 2. The knowledge which the ancient Church had of Christ , was but very dark and confused , being compared with ours , such as the designation of a Body by its shadow , they had but shadows of things to come . 3. How much vertue must there be in Christ , whose very shadow , some obscure and confused notions of him , did afford abundant life and comfort unto all such as were then saved : for , all that they injoyed , was but shadows of things to come . 4. Whatever good was hid under those Legall shadows , we have it all fulfilled and made manifest in Christ and the Gospel : some of them shadowed forth moral sanctity , and this Christ hath clearly taught , and in his own person fulfilled ; some pointed at the expiation of sin , and this Christ by his life and death hath merited ; some did presignifie eternal life , and the participation of it by real Believers , and this Christ in the Gospel hath clearly unfolded ; so the Body is of Christ .

Vers. 18. Let no man beguile you of your reward , in a voluntary humility , and worshipping of Angels , intruding into those things which he hath not seen , vainly puft up by his fleshly mind .

He reasoneth now against the first sort of Impostors , mentioned ver. 8. to wit , abused Philosophy , whereby they did presse the worshipping of Angels , which he dehorteth from , because those Hereticks did usurp the place of Judges , to prescribe in the matter of worship , thereby making Christians lose their reward of Heaven , by departing out of the way which leadeth to it ; and because they did cover their heretical spirits , and damnable error of Angel-worship by a shew of humility and arguments drawn from it , and did determine boldly in those things whereof they were wholly ignorant ; and because they were puffed up with arrogance and pride , arising from the gifts of their fleshly and corrupt mind . Doct. 1. Error and Idolatry , especially in Gods worship , is a fearfull sin , depriving those who are bewitched with it of the reward of Heaven and happinesse : for , the pressers of Angel-worship , did beguile them of their reward . 2. Such is the mad zeal of those who are the patrons of Idolatry , as to presse their idolatrous opinions and practices with so much authority upon the consciences of people , as to adjudge them to condemnation if they receive them not ; let no man deceive you of your reward : the word signifieth let no man play the Judge over you , defrauding you of your reward , and is taken from the unjust dealing of Judges and Umpiers in Races , who would by their authority presse men to run out of the way , as they would not lose the prize , and in the mean time make them lose . 3. It hath been , and yet is very usuall for vilest Hereticks to cover themselves with a more than ordinary shew of humility and self-denial in the whole strain of their carriage ; that so they may deceive the simple , Rom. 16. 18. Those Hereticks did lurk under voluntary humility . 4. The more of self-denial men of erring spirits do pretend to , they are the more dangerous , and the more to be eschewed ; so did the Apostle enjoyn the Colossians to beware of these Hereticks , so much the more as they pretended to a voluntary humility . 5. Though a duty , or vertue , were never so good in it self ; yet when men do place it in those things , wherein God doth not , it is a sin ; for they made worshipping of Angels to be humility , pretending it were presumption to go to God at the nearest , without the mediation of those blessed and glorious creatures : and it was voluntary ; a humility of their own invention , and therefore God makes it a part of their wickednesse . 6. Though we are to give civil worship to men in place and authority , or who excel in gifts and graces , Exod. 20. 12. which ought to be given also to glorisied Saints and Angels , in so far as to think reverently of them , to blesse God for his goodnesse to them , and the good which he doth unto us by them , and to long to be in that state of happinesse which they enjoy ; yet religious worship , as importing the subjection of our minds and consciences unto that which we worship , belongeth only unto God , Deut. 6. 13. and to give it as the Papists do , unto any creature , whether Saint or Angel , is no lesse than grosse Idolatry : for , it is condemned here : And the worshipping of Angels . 7. Nothing ought to be received for a part of worship , and much lesse to be pressed by us upon others as such , the consonance whereof with the mind of God is not fully known and throughly understood ; so they are condemned for pressing those things on others , which they did not understand themselves ; intruding into those things which they had not seen . 8. It is the nature of Hereticks to be most bold and peremptory in those things whereof they understood least : boldnesse , confidence and ignorance , are the usual companions of Heresie , Jude 10. So they intruded into those things which they had not seen ; it is a word taken from the bold and losty going of those who acted the persons of Kings in Stage-playes . 9. As pride and self-conceit are the usual attendants of Heresie ; so there is often much of pride and self-seeking , where folk pretend to more than ordinary self-denyal and humility : Vice is then arrived at the highest degree , when it seeketh to vail it self under the pretence of the contrary vertue , Isa. 66. 5. So those Hereticks , who pretended much to humility , were puffed up with their fleshlie mind . 10. The mind of man is wholly corrupt and fleshly , and cannot but miscarry when it taketh upon it to judge and command in the things of God , according to the principles of natures light ; hence he calleth the mind fleshlie , or corrupt , with relation to divine worship . 11. There is nothing by which a man will be more readily puffed up than the inward gifts of the mind , if they be not sanctified , such as wit , knowledge , eloquence , memory , &c. hence he maketh their puffing up to slow from the mind ; vainly puffed up by his fleshly mind .

Vers. 19. And not holding the head , from which all the body by joynts and bands having nourishment ministred , and knit together , increaseth with the increase of God .

Here is another argument against the worshippers of Angels , in that they impare the honour of Christ , as head of his Church ; making Angels to share with him in it , while-as they imployed them as Mediators with God to obtain grace and salvation , when Christ alone doth discharge the office of an Head compleatly , from whom the whole Body of the universal Church , being knit to him the Head , and one to another by the Nerves and Sinnews of one common Spirit , doth receive spiritual nourishment and increase in the graces of Gods Spirit . Doct. 1. So jealous is Christ in the matter of his own glory , that he will not suffer any other to share with him in it : if Saints , Angels , Pope , or any other be made use of as conjunct collegues with , and helpers of Christ in his Mediatory office , he ceaseth to be a Mediator at all unto those who so do ; thus will they give but a share of the honour due unto Christ , as Head , to the Angels : they are said not to hold the head , or to be separated from the head , and the vertue which floweth from it . 2. What ever relation is taken on by Christ towards his Church , whether of King , Head , Husband , Brother , Friend , or any other , he will be really forth-coming according to all which that relation doth import ; So , as Head , he doth all that which the head doth to the natural body : he furnisheth us with life , motion , spiritual nerves , arteries , &c. from whom the whole body , &c. 3. That sufficient influence for grace , and spiritual nourishment may be conveyed from Christ the head , to sinners , it is necessary that they be unite and knit to him , to wit , by the Spirit of Christ , Phil. 3. 12. and the grace of faith , Eph. 3. 17. for , those are the joynts and bands , by which this nouvishment is ministred ; he speaks with an allusion to the nerves and arteries of the natural body , whereby it is knit to the head , and hath life and motion conveyed unto it . 4. There is a band of Christian love wrought by the Spirit of God , by which all the members of Christ's mystical body are knit together : for , Love is the band by which they are knit together , chap. 3. 14. Doct. 5. The more of spiritual influence Believers do draw from Christ , they will band the better among themselves ; for , their being knit together by joynts and bands , as the members of the natural body by their respective ligaments , doth depend upon their receiving of nourishment from the head ; from whom the body having nourishment ministred , and knit together . 6. Growth and increase is required in the members of Christ's body ; and an increase , not in pride and conceit of gifts , but in knowledge , humility , faith , patience , and other graces ( 2 Pet. 1. 5. ) which come from God . This is to increase with the increase of God , that is which cometh from God . 7. This Christian increase and divine growth , is attained unto by keeping strict union with Christ , and communion with his Members : for , their increasing with the increase of God , supponeth nourishment ministred from the Head , and themselves knit together by joynts and bands .

Vers. 20. Wherefore if ye be dead with Christ from the rudiments of the world : why , as though living in the world , are ye subject to ordinances ? 21. ( Touch not , taste not , handle not :

He reasoneth now against the third sort of Impostors , mentioned v. 8. to wit , ridiculous and superstitious rites and opinions in worship and doctrine . He proponed those Impostors , v. 8. in that order , wherein they did break up first in the world ; but in the refutation he altereth the method , medling with that first which had most of seeming reason for it . His first argument against this head , is to this purpose , That seeing , as he hath already proven , they were freed from the Leviticall Ordinances , ( called rudiments of the world : see v. 8. ) which were instituted by God himself , by what pretext of reason could they submit to superstitious rites , appointed by men ? as if they were living in the world , that is , subjected in their consciences to the dictates of men v. 20. Of which ordinances he giveth one instance in the matter of meats , and speaketh in the person of some one of those superstitious Rabbies , discharging the people to touch , or rather for eschewing tautologie , and as the word doth also signifie , to eat a little of such a meat ; then , to taste it ; lastly to handle it , v. 21. Doct. 1. Through vertue of Christ's under-taking to die for believers , and the Father's acceptation of his death for them , it followeth , that all those benefits which were purchased by his death , do as much belong unto them upon their laying hold upon him by saith , as if they themselves had died ; Yea , as to this effect they are reckoned to have died with him : thus they were dead with Christ to those ceremonies , and so they had no more power over them , than the Laws of men have over those who are dead : because Christ having by his death fulfilled what was typisied by them , and so purchased freedome to his people from that yoke , they had as much right to that purchased freedome , as if themselves had died for it ; if ye be therefore dead with Christ , &c. 2. Our being freed from the tye of the Ceremoniall Law and ordinances thereof , though appointed by God , doth much more liberate us from the yoke of significant rites and religious ceremonies , which are onely instituted by men : he did not abrogate his own Ceremonies , that men might appoint theirs : and as it is sinfull for men to injoyn such ; so it is no lesse sinfull , and a very betraying of that liberty which Christ hath purchased , Gal. 5. 1. to give obedience to any such injunctions : for , he reasoneth from the abolishing of the ceremoniall Law , to our not-subjecting of our selves to any ordinance of that kind : if ye be therefore dead , why are ye subject to ordinances ? 3. The authors of superstition are very diligent to have their superstitious fooleries punctually practised , and their commands for that end exactly obeyed . Thus he brings in the Masters of superstition delivering their injunctions , as it were to every man in particular : touch not , in the singular number . 4. There is no end of superstitious injunctions , when once given way to : they do both multiply and grow also more strict ; so here , first , they forbid them to eat ; secondly , to taste ; thirdly , not so much as to bandle , 5. Satan useth most frequently to lay snares and gins in those things whereof men have most frequent use , especially in our meat and drink : he driveth some to sin in those by excesse , Isa. 5. 11. Others by placing Religion in simple abstinence from them , under pretence of a more than ordinary mortification ; So did these Doctors who commanded , eat not , taste not , handle not .

Vers. 22. Which all are to perish with the using ) after the commandements and doctrines of men .

He addeth two other arguments against those superstitious rites , especially the placing of Religion in abstinence from meats ; First , they are appointed for the use of man , and perish in the using , 1 Cor. 6. 13. Secondly , all such ordinances are but traditions of men , Matth. 15. 9. Doct. 1. We should use all things for that end for which God hath appointed them : Religion is not to be placed in those things which God hath only destinated for a naturall or civill use , as the wearing of such an habit , abstinence from such and such meats : for , the Apostle reasoneth against the placing of Religion in meats , because they are appointed onely for a naturall use ; which all are to perish with the using : 2. This doth not militate against the religious use of Bread and Wine in the Sacrament : for , God hath appointed those Elements to be so used : and the two arguments in this verse are to be taken jointly , that no humane authority can injoyn the use of , or abstinence from , such a sort of meat , as a part of religious worship ; which all are to perish with the using , after the doctrines of men . 3. Though Church-Judicatories have power to determine time , place , and other circumstances of worship , which are common to religious and civill actions , and are left undetermined by the Word , as being almost insinite , and often changeable upon severall occasions , 1 Cor. 14. 40. Yet the Lord hath given no such power unto men , whether the Civill Magistrate , Church guides , or any other , to injoyn any thing as service to God in it self , which he hath not appointed ; nor yet to command any thing to be gone about as a religious ceremony , or significant rite in his worship : all such ceremonies were expressely prescribed by God under the Old Testament , so that it was not lawfull to adde anything unto what was commanded them , Deut. 12. 32. and the rule of worship must be no lesse compleat under the New Testament , Heb. 3. 2. and 5. 6. So , those rites were to be rejected for this same very cause , they were the commandments and doctrines of men .

Vers. 23. Which things have indeed a shew of wisedome in will-worship and humility , and neglecting of the body , not in any honour to the satisfying of the flesh .

He mentioneth three fair pretences , whereof use was made to plead for , and commend those superstitious rites ; First , they were will-worship ; a giving of more to God than he required . Secondly , the practising of them , was an evidence of peoples humility , in their submissive obedience to the injunctions of superiours . Thirdly , their voluntary and excessive abstinence from meat , sleep , and their other laborious bodily exercises , did tend to mortification , and was a part of mortification , in neglecting of the body , which the most part of men strive so much to pamper : all which the Apostle , having spoken sufficiently to this purpose already , doth refute in one word , to wit , that they had onely a shew or pretext , but no soliditie of reason or wisedome in them ; and addeth another reason against the practice of those rites , because thereby they withheld that honor or just care : ( see 1. Tim. 5. 3. ) from the body , which ought to be had in the satisfying the necessities thereof . Doct. 1. There is no error , the maintainers whereof have not somwhat to say in its defence , whereby they labour to extoll it as most heavenly and excellent ; Thus the doctrine of those superstitious rites pretended to wisedome , that is , heavenly and excellent doctrine . 2. All that can be said for any error , being rightly weighed , will be found but meer pretexts , fair shews , and no soliditie of reason ; they had but a shew of wisedome . 3. As men do like well to serve God with their own inventions , thinking they do thereby give unto God his whole due , and somwhat more : So God will acknowledge nothing for service done to him , but what himself hath required ; he approveth willing worship , but not will-worship ; for , it is here rejected , notwithstanding the fair shew of wisedome which is in it . 4. For men to give blinde obedience unto the commands of Superiors , though it pretend to humility and devout submission of mind ; yet it is not reall humility , but a prostituting of our souls and consciences to the wills of men ; So this humility or submissive disposition , which was their second pretence , hath but a shew of wisedome in it , and is not reall . 5. Though watchings , fastings , and other bodily exercises are profitable , and may be lawfully used , if they be referred to the right end for bringing the body in subjection , 1 Cor. 4. 27. lest through too much satietie it take loose reins to sin ; and that hereby we may be helped to call on God more ardently , Joel 1. 14. providing there be due moderation in using of them , Josh. 7. 10. Yet the excessive and immoderate use of those , disabling the body from being serviceable to the spirit , and the placing of worship in them , being considered in themselves , and without relation to the fore-mentioned ends : The neglecting of the body thus , though it hath a shew of reason for it , yet it hath no more but a shew or pr●text , and is a reall sin before God : which things have a shew of wisedome , neglecting the body . 5. As there is an excessive pampering of the flesh , which is sinfull , and forbidden , when provision is made for it to fulfill the lusts thereof , Rom. 13. 14. So there is a lawfull and necessary care of the flesh or body , whereby things necessary for food and raiment are provided for and bestowed upon it , in so far , that strength and health be not in-lacking for dischargeing the duties of our calling : and they who deny this care and honour to it , though even upon a religious pretence , do sin against God ; so he condemneth those superstitious rites in this , that many of them did carry with them the neglect of this care ; not in any honour to the satisfying of the flesh .

CHAP. III.

THe Apostle ( having asserted the truth of the Gospel , and refuted some contrary errors ) exhorteth them next unto sutable practice . And in the first part of this Chapter , he presseth upon them generall duties belonging to all conditions of men .

And first , he exhorteth unto all those duties , in the bulk , under the name of seeking Heaven , and things heavenly , and of neglecting things on earth . First , because of Christ's being there in great state , v. 1 , 2. And secondly , because they were dead to sin , and things under Heaven . And thirdly , though their spirituall life was now hid , v. 〈◊〉 . yet it should kyth afterwards , v. 4. Next he presseth those generall duties in two particular branches ; as first , mortification , reckoning forth severall sins to be mortified ; first , more carnall corruptions , v. 5. and arguments are used , v. 6 , 7. Secondly , more spirituall corruptions , v. 8 , 9. — by an argument taken from their regeneration , v. — 9 , 10. Which he cleareth by removing those things which have no influence upon regeneration , v. 11. Next he presseth vivification , and the exercise of severall vertues ; whereof he giveth some examples , intermingling diverse arguments , to v. 16. where he inciteth to the study of Scripture , and giveth a generall rule for all our actions , v. 17.

In the second part , he presseth some duties belonging to Christians , as they are members of Families : First , the duties of wives , v. 18. Secondly , of husbands , v. 19. Thirdly , of children , v. 20. Fourthly , of fathers , v. 21. Fifthly , of servants , v. 22 , 23 , which are inforced by a promise , v. 24 , and a threatning , v. 25.

Vers. 1. If ye then be risen with Christ , seek those things which are above , where Christ fitteth on the right hand of God . 2. Set your affection on things above , not on things on the earth .

He exhorteth from the ground ( held forth chap. 2. v. 12. ) of their being risen with Christ , that they would earnestly seek , know , and from knowledge , delight in things which are above , to wit , Heaven , happinesse , and all spirituall graces ; and not in things earthly , such as riches , honors , pleasures , together with those superstitious rites placed in things earthly and perishing , whereof he spoke before ; and that because Christ their Head , their Husband , is above , at the right hand of God , compleatly glorified , and intrusted with full power to dispense all things for his peoples good , Eph. 1. v. 20. 22. Doct. 1. Our serious minding of the main and substantiall duties of pietie and righteousnesse , would serve to divert exceedingly from unnecessary debates about , and practizing of superstitious ●ites and ceremonies in divine worship : for , the Apostle ( having reasoned against those chap 2. ) subjoyneth this exhortation , to set their affections on things which are above , as a most excellent diversion from them . 2. The doctrine of salvation and free grace , is then rightly learned , when the fruits of an holy life do flow from the knowledge of it ; other wayes , the grace of God is turned into wantonnesse , Jude v. — 4. So Paul ( having given a short sum of saving doctrine ) exciteth to holinesse of life , as the most sutable fruits of such doctrine : seek the things which are above , &c. 3. As Heaven and glory : so the saving graces of God's Spirit are things above ; as coming from above , James 3. 17. and elevating the heart of him who hath them , above things earthly , to entertain communion with God here , that he may live above with God for ever , Phil. 3. 20 , 21. Thus they are said to be above ; seek the things which are above . 4. Heaven , and saving graces which lead to it , are to be sought , and diligently sought : seek the things which are above . The word signifieth a diligent search , and is applyed to those who are vehemently desirous to have that which they seek , 1. Pet. 5. -8. Mark 12. 12. 5. That Heaven and things heavenly may be thus sought diligently , we must know somewhat of the worth which is in them , and from knowledge put a price upon them : Set your affection on things above . The word rendered affection here , in the Originall comprehendeth the operations of the understanding , will , and affections : So it is to know them , from knowledge to affect them , and so to seek them , 6. Things earthly , and things heavenly , are in two contrary ballances ; so that the more of the heart is given to the one , the other getteth the lesse : for , he opposeth those two , Set your affection on things above , not on things on earth . 7. Though we may use the world , and things worldly , yea , and seek them moderatly , that so we may have the use of them , 1 Tim. 5. 8. yet they are to be sought in subordination , and not in opposition to things heavenly : They must not be sought as our last end and furthest shot , Psal. 49. 11. not by unlawfull means , Eph. 4. 28. or , with neglect of God's worship , Matth. 6. 33. not so but to reverence and submit to God , when he crosseth and disappointeth us in them , Job 1. 21. for , in this sense he commands . Set your affection on things above , not on things on earth . 8. Not onely are reall Believers risen with Christ ; First , judicially , Christ's resurrection ( as all his other actions , wherein he sustained our person ) being imputed to us , so , as to obtain what was purchased by them : See chap. 2. v. 20. doct. 1. And secondly , in their own persons , all Believers being really and personally quickened and raised from the death of sin , to newnesse of life , by vertue of Christ's resurrection , Rom. 6. 4. as that , whereby he evidenced his purchasing of holiness for them , by his death , which he doth afterward bestow upon them . But besides , all the Members of the visible Church are in some sense risen with him , in so far as they are actually tyed by their professing and interest in him , 1 Joh. 2. 6. and by the Covenant sealed in their Baptism , Rom. 6. 2 , 3. to make use of the vertue purchased by his resurrection , for raising of them up from the death of sin , to the life of grace , for , he supponeth they are risen with Christ : If ye be therefore risen with Christ . 9. From this it followeth , that all within the visible Church , whether regenerate , or unregenerate , are to make use of this consideration of their being raised with Christ , as a strong argument to make them seek after Heaven , and endeavor holinesse of life : the latter sort being ingaged to make use of the power of his resurrection for this end & having Heaven and holinesse purchased for them , if they will but by faith slee unto him : the former sort having an actual right unto those things already , as being judicially risen with him , and the begun life of holinesse bestowed upon them , by vertue of his resurrection , and more of that vertue , for compleating of what remaineth , in readinesse to be communicated unto them , if they will but imploy it by faith : for , from this ground he inforceth holinesse ; If ye be therefore risen with Christ , seek those things , &c. 10. Jesus Christ in his Humane Nature is now in Heaven , and not upon earth ; else the Apostle's argument would not hold , to seek things which are above , because he is there . 11. The love which Christians do bear unto Christ , ought to be such , that the very place where he is , ought to be lovely for his sake : their affections being wholly set upon it , and upon those things which are in it , and slow from it , or tend towards it : for , so he reasoneth , Set your affection on things above , where Christ is . I 2. The great glory which Christ our Head injoyeth in Heaven , together with the power and authority put upon him for the Churches good , especially for bestowing of grace and glory , Acts 5. 3 , is a strong incouragement to make the Members of the Church , and chiefly reall Believers , set about the study of holinesse : for , this glory and power of his , is signified by his sitting at the right hand of God , Eph. 1. 20 , 21 , 22 , 23. and from this he reasoneth , that they should seek those things which are above , whereby he compriseth all those duties wherein holinesse consists , even from this , that Christ is sitting there at the right hand of God .

Vers. 3. For ye are dead , and your life is hid with Christ in God . 4. When Christ who is our life shall appear , then shall ye also appear with him in glory .

He giveth further reasons to inforce the exhortation ; First , they were spiritually dead to sin , and by consequence to those earthly things , so , as not to place their happiness in them , or to be sinfully eager in seeking after them . 2. Though their spirituall life , whereof they were partakers by their rising with Christ , was for the time hid under crosses and infirmities ; yet it was surely kept for them by God in Christ , v. 3. and should hereafter gloriously appear in Christ's second coming , v. 4. Doct. 1. Reall Believers are spiritually dead , not in sin , Eph. 2. 1. but to sin , Rom. 6. 11. the dominion and reign of sin being shaken off , Rom. 6. 14. and its strength much weakened by the power of grace , Gal. 5. 17. though not totally subdued , Rom. 7. 18. and Christ having undertaken to subdue it wholly in them , Eph. 5. 27. And all the members of the Church ( though not as yet real Believers ) have ingaged themselves to imploy the strength of Jesus Christ for the subduing of sin ; whence in some sense , to wit , judicially by obligation , they may also be said to be dead : for , the Apostle supponeth of all of them , every one in his own way , that they were thus dead : for ye are dead , saith he . 2. The consideration of this , that we are thus dead to sin , is a strong argument for the not-inslaving of our affections to things earthly : for , that would argue sin to be yet reigning , and were an adding of fuell to sin , for keeping of it alive , after we have under-taken to be its death : It 's used as an argument here to that purpose : for ye are dead . 3. The spirituall life of grace here , and of glory hereafter , is a life desirable , and onely worthy of the name of life , our naturall life being but short , uncertain , and common to us with devils , reprobates , yea and with beasts ; and so unworthy to be called life , being compared with this , 1 Tim. 5. 6. Our life is hid , saith he , speaking of this spirituall life , as if there had been no other life but it . 4. This spirituall life , though really injoyed by Believers , as having grace in possession , 2 Pet. 1. 4. and a right to future glory , Joh. 3. 16. yet it is hid : the crosse which accompanieth godlinesse Act. 14. -22. together with the many out-breakings and infirmities of the godly , Gal. 6. 1. and the nature of this life , which consisteth in things spirituall , as adoption , justification &c. Gal. 2. 20. those things make this life not at all discernable by the wicked , 1 Cor. 2. 14. yea , and hardly by the regenerate man himself , who is carryed much to judge of things according to sense , Ps. 73. 13 , 14. So our life is hid . 5. Though this life be hid , yet it is surely kept , being hid with Christ in God , as out of the knowledge , so out of the hazard of the world : God the fountain of all grace and glory , having given all the fulnesse thereof unto Christ the Mediator , Joh. 3. 35. from which fulnesse he is to bestow so much as is fitting for our condition here , Act. 5. 31. reserving the rest to be forth-coming for us in glory hereafter . 1 Joh. 3. 2. It is hid with Christ in God . 6. So near is that union which is betwixt Christ and Believers , that he is their life : His life and theirs are in a kind one , Gal. 2. 20. he having purchased this life for us , 1 Joh. 4. 9. and possessing the fulnesse of it in himself , Joh. 14. 6. that he may communicate it unto them , Joh. 5. 40. and having communicated the first principles and seeds of it already , Rom. 6. 11. besides that , he is the object of this life , their happinesse and life consisting in their knowing and injoying of him , Joh. 17. 3. for , when Christ who is our life , saith he . 7. As Christ now in his bodily presence is removed from us : so he is again to appear , when he shall come the second time unexpectedly , 1 Thess. 5. 2. and with great glory , accompanied with Angels , and flames of fire , 2 Thess. 1. 8. to judge the quick and the dead , 2 Tim. 4. 1. when Christ shall appear . 8. There is a state of glory , both in soul ( 1 Cor. 13. 12. ) and body ( Phil. 3. 21. ) waiting for the people of God : then shall ye also appear with him in glory . 9. This glory of theirs is to be suspended untill Christ's second coming : There will be alwayes somewhat in-lacking till then ; but then their glory shall be compleat , which should make us long for it , Phil. 3. -20. Then shall ye also appear with him in glory . 10. The faith of approaching glory at Christs second coming , is a strong argument to make us wean our affections from things earthly , and endeavor earnestly the study of a holy life : an Heir of a Kingdom will not be much taken with petty pleasures , his minde is so carryed up to higher things : for , Paul presseth them to set their affections on things which are above , because , saith he , ye shall also appear with him in glory .

Vers. 5. Mortisie therefore your members which are upon the earth : fornication , uncleannesse , inordinate affection , evill concupiscence , and covetousnesse , which is idolatry :

He proponeth the former exhortation more particularly , by branching out the Christian mans task in two ; First , mortification of sin ; and presseth them to mortifie or put to death their members , not of their naturall body , for , that were a sin against the sixt Command , but of the masse of corruption , or body of death , which was in them , to wit , their corrupt lusts and affections , which are said to be upon the earth , because they draw the soul down towards earth : whereof he mentioneth some , which are carnall and fleshly , as tending to fulfill our unlawfull pleasures , fornication , uncleannesse , &c. Doct. 1. The work of mortification , whereby a sinner sensible of the evill of sin , ( Act. 2. 37 , 38. ) doth honestly resolve , ( Job 34. v. -31. ) and accordingly endeavor , ( 2 Cor. 7. 11. ) to subdue sin throughly , root and branch , or to put it to death ; and this not onely one sin , but all known sins , Hos. 14. 2. eschewing carefully the occasions of sin , Job 31. 1. and using all means which may tend to the subduing of it ; such as prayer , ( 2 Cor. 12. 8. ) hearing of the Word , ( 1 Pet. 2. 1 , 2. ) yea , and in some cases , fasting , Mark 9. 29. But chiefly , acting faith in Christ for strength , Phil. 4. 13. This is a work so necessary , that the life of glory to be manifested at Christ's second comming , cannot be attained without it : for , from what he said , v. 4. of their appearing with Christ in glory , he inferreth , Mortifie therefore , &c. 2. This work of mortification is not perfected at an instant : So much of this body of death remaineth still in life , that the best of Christians must make it their daily task , to mortifie their members , though they be already mortified in part for , v. 2. they were dead , and yet he commands here , Mortifie your members . 3. Scripture-commands for mortifying of sin , do not evince a power in men unrenewed , to obey what is commanded ; if we consider that such commands are given , even to those who are already renewed , and are hereby injoyned to carry on the begun work of Mortification towards some perfection , from a principle of habituall grace already infused in them : They are indeed directed also to the unrenewed , who are hereby taught what they ought , but not what they are able to do , Jer. 13. 23. and are also inabled to do what they ought ; the Lord making use of those exhortations , as means for conveying of strength to do that which he commandeth to be done ; So , speaking unto them who were dead , v. 2. he prescribeth , Mortifie your members . 4. There is a body of sin , and corrupt nature in us , to which our particular vices , sinfull lusts , motions and affections are as members ; Our corrupt nature and will making use of them , and working by them , as the naturall body doth imploy its members : besides that , sin doth spread it self through all the members of our body , making each of them servants unto iniquity , Rom. 6. 19. Hence he saith , Mortifie your members , meaning those sinfull lusts and affections . 5. Not onely are the outward acts of fornication , or filthinesse , betwixt parties , both free from the yoke of marriage , to be eschewed ; and of uncleannesse , whereby are usually signified all other sorts of filthy lusts , Rom. 1. 24. but also that impotencie of minde , whereby temptations to lust do easily take impression , and are not much resisted , set forth here by inordinate affection , or , ( as it may be turned ) softness of minde ; which yeeldeth easily to the temptation : fornication , uncleannesse , inordinate affection . 6. Yea , the first inordinate motions of lust in the heart , which are not followed forth after deliberation and advice , and are set down under the name of evill concupiscence ; even those are to be mortified : evil concupiscence . 7. We do then set against sin to some purpose , when we pursue it to the den , and labour to pluck it up by the very roots , with-drawing from those things which adde fuell to it ; for he will have them going from the outward acts of filthinesse to the inward root : evill concupiscence ; and to set against covetousnesse also , whereby lust is sed and nourished ; evill concupiscence and covetousnesse . 8. Covetousnesse , which consists in an immoderate desire to acquire or keep worldly riches , is a sin which all Christians are to mortifie ; not onely because it provideth oyl to make all other sins burn ; but it hath a kind of idolatry in it , as drawing our love , trust , fear , and joy , from God and his service , to be taken up with , and laid out upon wealth , and riches , more than any other sins : and covetousnesse which is idolatry .

Vers. 6. For which things sake , the wrath of God cometh on the children of disobedience .

He presseth the exhortation by arguments . The first is taken from the wrath of God , manifested in its sad effects upon those who have continued contumacious and impenitent under those sins . Doct. 1. Unbelief of divine promises and threatnings , and obstinat impenitency under sin , go together ; the latter following upon the former : for , disobedience signifieth both misbelief , and contumacy , or disobedience . 2. It is not sin in it self so much , as obduration in it , which draweth down wrath , chiefly lasting wrath upon the sinner ; For those things wrath cometh upon the children of disobedience , or children of contumacy . 3. Whatever judgments be already inflicted upon wicked men , they have ground to look for more ; for , wrath cometh in the mean time , and is still coming upon the children of disobedience . 4. Though the Lord be sometimes wroth with the truly godly because of sin ; yet he is not wroth for ever , Isa. 57. 16. he debateth with them but in measure , Isa. 27. 7 , 8. The wrath which is due unto , and is accordingly poured forth upon contumacious sinners , is of another kind ; as being everlasting , without any mixture of fatherly mercy , and flowing from sin-pursuing justice , Matth. 25. 4. for which cause he holdeth forth that wrath , which cometh on the children of disobedience , as being most terrifying . 5. As the consideration of the terror of divine wrath is a strong aw-band to restrain from sin ; So it is most moving , when considered in the sad and woful experience of those who have found the dolefull effects of it : for , he mentioneth the effects of this wrath upon others to fear them , 6. Sin keepeth so much of its old interest in the best ; and even Believers sometimes are so much overtaken with spiritual deadnesse , ( Isa. 64. 7. ) that there is need to present the terror of divine wrath unto them , to fear them from sin , and excite them to duty : for , the Apostle proponeth the terror of divine wrath , even to those believing Colossians .

Vers. 7. In the which ye also walked sometime , when ye lived in them .

Here is a second argument taken from their by-past long continance in these sins , when they lived in them , or , were in their natural state . Doct. 1. It is not some moe , or fewer particular acts of a man's life , but his ordinary strain and way , according to which , sentence is to passe upon his state , whether it be good or bad : It was their walking in sin , and making a daily trade of it , which argued them to be in nature , or living in sin . 2. Before a mans effectual calling , there is no difference betwixt him and the most godlesse man that is , so as to make God his debtor either by promise , or because of any worth which is in him to give him grace , Rom. 11. 35. for , as long as those Colossians were unconverted , they were as much inslaved to sin , as the most obstinat of natural men are : In which ye also walked . 3. A mans walking in sin , or his ordinary strain of breaking forth in the outward acts of it , dependeth upon his living in sin , or upon the inward power and dominion which sin exerceth in him , even as natural life is the cause of outward motion ; So that the best way to curb the outward acts , is , to strike at the life and power of sin within ; In which ye walked when ye lived in them . 4. Our calling to mind of by-past sins , and our long continuance in them , should not be without an holy indignation at them , and at our selves for them , so as to scar us from them in time coming : for , the Apostle mentioneth their by-past continuance in those sins , as one argument to scar them from them .

Vers. 8. But now you also put off all these , Anger , wrath , malice , blasphemy , filthy communication out of your mouth . 9. Lie not one to another , —

He returneth to the former exhortation of mortifying sin , and exemplisieth it in another sort of corruptions , to wit , those which are more spiritual , whereof he mentioneth six ; The first three are sins of the heart , the rest are sins of the mouth . Doct. 1. So deceitful are our hearts in adhering to sin , even when they seem to quit it , Psal. 78. 36 , 37. that we should not be easily satisfied with our mortifying , or subduing of it : for , Paul ( having commanded them to mortifie and kill sin , ver. 5. ) he biddeth them here put it off , which speaks somewhat further , to wit , a removing of it quite out of sight , as we do dead bodies , when we bury them : for so the word sometimes signifieth . 2. Though all sins be not alike throughly mortified , there being some more deeply rooted than others , Psal. 18. v. — 23. yet the grace of mortification striketh at all known sin , and spareth none ; for , it opposeth sin , as it is sin . Gen. 39. v. — 9. and so all sin : So the Apostle commandeth , But now also put you off all those . And the particulars after mentioned are not for restriction , but for instance , or , example . 3. In the work of mortification we are not to rest upon the subduing of these sins which are grosse and fleshly , but are to proceed against more spiritual sins also , which have as much of guilt in them before God , ( Gal. 5. 20. ) though not so much of infamy before men ; So the Apostle exhorteth to put off anger , wrath , &c. 4. Anger , which ( as distinguished from wrath and malice ) is an unjust desire of revenge , is a sin unbeseeming Christians , and so to be put off ; chiefly when wrath is joyned with it , which ( as it is distinguished from anger ) pointeth at the gorging and swelling of the blood about the heart , which fireth the eye and tongue , even that passionate commotion which useth to accompany anger , transforming a man to a very beast , thrusting him forward to act some mischief , Luke 4. 28 , 29. and banishing the Spirit of God , Eph. 4. 30 , 31. Put off anger , wrath , &c. 5. But then is anger and wrath most dangerous and unbeseeming Christians , when malice is joyned , which ( as it is distinguished from anger and wrath ) is rooted anger , and continuing wrath , making a man implacable , and obstructing the current of pardoning grace , Mark 11. 26. and making all he doth in Gods service to be lost labour , Matth. 5. 23 , 24. Put off malice . 6. Sins of the tongue and outward man , are to be mortified , aswell as sins of the heart ; they being in some respect more dangerous , Matth. 18. 7. because more scandalous : Put off blasphemy , filthy communication , &c. 7. The right order to be kept in mortification , is , to begin with the heart , and from thence to proceed to the tongue and outward man : for , he commandeth them to put off heart evils in the first place , anger , wrath , and malice ; and the evils of the tongue , as blasphemie , &c. in the next . 8. Disgraceful and contumelious speaking against our neighbours , as it is the result of anger , wrath and malice : so it is a sin to be mortified , as very unbeseeming Christians : whether it be by open railing , secret backbiting , Pro. 26. 22. by derision , or jearing at their sins and infirmities , to shame them , Eph. 5. 4. or by imprecation , cursing of , and wishing evil unto them , Rom. 12. 14. for , seing the rest of the evils mentioned here relate to our neighbor , as their immediate object ; we conceive the word blasphemie relates to him also , and is to be taken for disgrace in words uttered against men , as Rom. 3. 8 - : Blasphemie . 9. Filthy speaking , or speaking of those things which belong to the lust of uncleannesse , is unbeseeming Christians , and so to be mortified , as an evidence of a rotten heart , Mat. 12. 34. and because it maketh the heart more filthy , infecting also the hearers , 1 Cor. 15. 33. the heart of man being as powder to the fire , easily taken with such tentations ; And filthy communication out of your mouth . 10. The sin of lying , whereby one speaketh that which he knoweth to be false , is a sin also to be mortified : and this indefinitly , whether we mean the hurtful lie , tending to our neighbours prejudice ; or the officious lie , tending to our profit ; or yet the sporting lie , tending to recreation or delight : Scripture condemneth all without restriction , Revel. 21. 8. and 22. ●5 . and all of them violate that natural order which God hath appointed betwixt the mind and the tongue : lie not one to another .

Vers. 9. — seeing that ye have put off the old man with his deeds : 10. And have put on the new man , which is renewed in knowledge , after the image of him that created him .

Here is a further argument , inforcing the exhortation , taken from the work of regeneration , to which , all of them were ingaged by their Profession and Covenant sealed in Baptism , and which was really begun in those who were true believers among them , whereof he assigneth two parts : First , the putting off the old man with his deeds , that is , our naturall corruption , conveyed unto us by carnall generation , and actuall sins flowing from thence , v. — 9. Secondly , putting on the new man , that is , new and spirituall qualities , whereby our corrupt nature is renewed , the saving and operative knowledge of God in Christ , being imparted to it , which work , God by his creating power doth carry on , that thereby he may repair his defaced Image in man . Doct. 1. From this , that our originall corruption is called an old man , and is said to be put off , by a Metaphore taken from cloathes , we learn several things of the nature and power of it ; first , originall corruption spreadeth it self far , even through the whole man , soul ( Gen. 6. 5. ) body , Rom. 6. 19. and all ; therefore is it called a man . Secondly , Not onely is it born with us , but hath its rise from Adams fall , Rom. 5. 12. It then took life , and is conveyed since from father to son , unto all descending from Adam , Ps. 51. 5. by ordinary generation , Luke 1. 35. hence it is called an old man ; as also because in the godly it is drawing towards expiration and upon the declining hand , Rom. 7. 20. Thirdly , it adhereth very closely to us , as a man's garments , and more closely than any garment , yea , nor a man's skin : for , humane art can draw off the one , but onely the power of God can free us from the other , Rom. 7. 24. Fourthly , it is not of the substance or being either of soul or body , it is onely an adventitious quality , Eccles. 7. 29. for it is compared to garments . And fifthly , as old as this corruption is ; yet it is very active and restlesse ; not as other things , which as they grow in age , so fall more quiet ; but this old man hath his deeds . And sixthly , as near unto us , as far spread through us , as old and active as this corruption is , the Child of God getteth it put off , though not fully , yet in its guilt , Rom. 8. 1. and in its esteem and reigne , Rom. 6. 14. in his resolution , Rom. 7. 19. and in some measure in his practice , and execution , 1 Cor. 6. 11. This is supponed here , seeing ye have put off the old man . Doct. 2. According as the old man of our in-bred corruption is put off , and weakned within ; So , actuall sins flowing there-from , are weakened without . The old hand and tongue are inconsistent with a renewed heart ; ye have put off the old man with his deeds . 3. From this , that gracious and spiritual qualities are called the new-man , and said to be put on as new garments , we learn severall things relating to the nature of grace : First , it spreadeth it self as far through the whole man , as sin doth , 1 Thess. 5. 23. So it 's called a man . Secondly , it is not born with us , Eph. 2. 3. neither cometh it from the first , but second Adam , Christ Jesus , Eph. 2. 8. and is upon the growing hand , towards its full strength in the godly , 2 Cor. 4. 16. therefore is it called new . Thirdly , it adhereth closely to us , as sin did , 1 Joh. 3. 9. and yet is not naturall to us , but an addition to our nature , 1 Cor. 4. 7. we are naked without it , and it is a beautifull ornament to the soul , as new garments are to the body , Rev. 3. 17 , 18. from which the Metaphore is taken ; and have put on . Doct. 4. We once had this new man , those gracious qualities , at our first creation : for , God made man perfect , Eccles. 7. 29. which is renewed . It signifieth , to restore a thing deformed and antiquated , to its ancient form and beautie . 5. Those gracious qualities were all lost unto us , to wit , in Adam : the Lord dealing with him in that first Covenant , as with a publick person , representing all who were to come of him , Rom. 5. 12. This is supponed , while he saith , which is renewed . 6. It is Christ's aim in giving grace , to recover that in his own which was lost in Adam : which is renewed , or restored to its ancient form and beauty ; and after the image of him , &c. that is , the Image of God which was lost in Adam , Gen. 5. 3. and did consist in perfect conformity to God's Law , in both the Tables thereof , and accordingly is set forth by righteousnesse and holinesse , Eph. 4. 24. 7. The recovery of that which was lost in Adam , as it is begun in the first instant of regeneration ; So , it 's not compleated at first , but is a continued action , even unto death ; which is renewed : It imports a continued action , the word being in the present time . 8. The sum and compend of this new man , is , the knowledge of God in Christ , not theoretick and notionall onely , but practicall and operative , which worketh such a change both in the outward and inward man , that the grace of God in Christ , is really acknowledged by us in our minde , affection and work , Eph. 4. 21 , 22. renewed in knowledge or acknowledgment ; for , so the word signifieth , and is rendered , 1 Cor. 16. 18. 9. So dead are we by nature to holinesse and grace , that no lesse than creating power is required to work it in us ; the image of him who created him . 10. There is not any argument more moving and effectually exciting unto holinesse of life with a sincere Christian , than that which is taken from his ingagement to it by profession , and the first beginning thereof wrought in him already by the Spirit of God : for , this is the scope , that they would mortifie and put off such and such sins ; seeing they had put off the old man , and put on the new .

Vers. 11. Where there is neither Greek nor Jew , circumcision nor uncircumcision , Barbarian , Scythian , bond nor free : but Christ is all , and in all .

He amplifieth , cleareth and strengtheneth the former reason taken from renovation , by removing false causes of helping or hurting us before God in that matter ; such as first difference of Nations . Secondly , the observation of Mosaicall Ceremonies , the practice whereof , as of a thing indifferent , was allowed for a time unto the Jewes , Rom. 1. 5. untill they should be honourably buried by the more clear and universall propagation of the Gospel . Thirdly , polished civility and humane learning , which flourished among the Greeks , to whom all other Nations were Barbarians , chiefly the Scythians , as being more rude and unpolished than any other Nation . Fourthly , the different conditions of life , as of Master and Servant ; under which are comprehended all the different states of men in things of this life : of all which he affirmeth that ( however some of those differences had their own weight under the Old Testament , yet ) now every man , in every state , was alike unto God in the point of renovation and salvation through Christ : the having of those things did help no man , and the want of them did hurt no man , Christ being all , which in point of Religion can commend us to God . Doct. 1. It is usuall for men to dream that they will be the better liked of by God , because of outward relations , privileges and accomplishments , which they injoy beyond others : as that they are of such a Nation and stock of people , Matth. 3. 9. that they injoy such privileges , Jer. 7. 4. that they are tight and smooth in their outward carriage , Luke 18. 11. that they are great , wise and rich , Joh. 7. 48. for , it is to obviate this apprehension , that those words are added , shewing that the having of those things doth not help : Where there is neither Greek nor Jew . 2. It is usuall also for men to conclude , that God will take the lesse notice of them for the want of those things , as that they are come of an evill kinde , Matth. 8. 8. unpolished and rude in their naturals , Joh. 7. 49. poor and base , Mark 5. 28. for , it 's to obviate this apprehension also , that he sheweth , the want of those doth not hurt : Where there is neither Greek nor Jew . 3. Though under the Old Testament God did dispense grace , and the means of grace , with respect had to different Nations ; yea , to the severall sexes , and the outward conditions of men ; the Jews being then his onely people . ( Psal , 147. 19. 20. ) and among them the Males ( Gen. 17. 10. ) and free-men , ( Levit. 22. 10. ) being admitted to injoy some privileges , which the Females and bond-men injoyed not : And though the Lord doth yet under the New Testament , allow and command , that civill respects be put upon men , according to their different degrees , ( Rom. 13. 7. ) and hath not abolished all Church-privileges either , which are to have their own weight and use with Christians , Acts 2. 39. yet he doth not regard any of those in the matter of regeneration ; so , as either to give grace the more readily , or to dispense with the want of grace , or , with intermitting the exercise of grace , because of having those things ; or , to with-hold grace the more , or , to think the lesse of it where it is , because of the want of those things ; Where there is neither Greek nor Jew . 4. Jesus Christ is all , which God regardeth in the matter of regeneration : what is inlacking through want of privileges or outward eminencie , is made up in him ; and what naturall men expect from those , is to be found in him , and much more : for , he is all , to wit , which is required in this matter : whatever a man be otherwayes , he is well , and commended sufficiently to God if he have him ; and he is nought if he want him , even him , who is made of God , wisedome , righteousnesse , sanctification and redemption , 1 Cor. 1. 30. and this not onely , because he hath merited all , but by his Spirit he applyeth all to , and worketh all in , us : but Christ is all . 5. Before Christ be thus all unto the soul , he must first be in us ; not personally , as the Godhead is in the Humane Nature , chap. 2. 9. but spiritually , he being united to us , and we to him by faith , Eph. 3. 17. So , he is all in all . 6. Christ in uniting himself to sinners , hath no exception of persons , because of outward respects ; he will neither respect , nor reject the poor for their poverty , nor the great for their dignity : he is all in all .

Vers. 12. Put on therefore ( as the elect of God holy and beloved ) bowels of mercies , kindnesse , humblenesse of minde , meeknesse , long-suffering :

Thus far of mortification , from v. 5. The second branch of a Christian man's task , is , the putting on , and exercising of severall vertues , whereof he numbereth five in this verse : the first three , respect our neighbour in misery ; the last two , respect our neighbour also , but as having injured us ; and he presseth them from their election , sanctification , and state of favour with God . Doct. 1. It is not sufficient to cease from doing evill , but we must also learn to do well : and the same arguments which inforce the one , do also inforce the other ; for ( having pressed upon them to mortifie sin in the verses preceding ) he exhorts them to do good in this verse ; and that by the same argument , as appears from the illative particle therefore : put on therefore . 2. There is a necessary connexion betwixt the new man , or , habits of grace in the heart , and the exercise of Christian vertues in those duties which we owe to our neighbour : for , from what he hath said verse 10. of their having put on the new man , he presseth upon them the exercise of those vertues ; put on therefore . 3. The knowledge of our election in its own nature , is so far from making us loose the reins to profanity , that it layeth on a strict obligation to lead an holy life ; So he reasoneth from their election to the exercise of those vertues : for , those arguments , as it seemeth , speak only to the truly gracious among them : put on therefore , as the elect of God . 4. Then do we rightly passe sentence upon our selves as elected , when our holinesse doth kyth : for , he joyneth these two , the elect of God , holy ; the latter as the evidence of the former . 5. Our having holinesse , and our knowing so much , is a strong argument to excite unto more holinesse ; So he reasoneth from their being holy , put on therefore as the elect of God , holy . 6. The Lord's love of complacencie towards us , whereby he delighteth in those who are truely gracious , approving of his own graces in them , Joh. 14. 21. should constrain us to love him again , and kyth our love in the exercise of those graces which he calleth for in relation to our neighbour : for , he calls them beloved , to wit , with the Lords love of complacencie , seeing it is distinguished from his eternall love of election ; and reasoneth from their being so beloved : Put on as beloved . 7. We ought to have a most inward sense of , and sympathie with the misery of others ; put on bowels of mercy : the word expresseth such an intense motion of the heart and soul , that the very fleshly bowels are commoved by it . 8. Our sympathie with others under miserie , ought not to be inward onely , but outward also , by helping them in their misery according to our power , which is here expressed by kindnesse , which they were to put on . 9. The grace of humility , whereby a man from the sense of his own infirmities , hath a moderate esteem of himself , ( Phil. 2. 3. ) and desireth that others should have such an esteem of him also , ( 1 Cor. 3. 5. ) is most necessary , ●as making way for more grace , 1 Pet. 5. 5. humblenesse of minde . 10. The grace of meeknesse , which maketh a man tractable , so that he is not easily provoked with the fooleries , infirmities , and lesser wrongs done unto him by others : as also long-suffering , which moderateth anger , even under greater injuries ; both of those are necessary graces : for , hereby we are made to bear with the infirmities of others , and so to cure them , Gal. 6. 1. we are kept from avenging our selves , Rom. 12. 18 , 19. and in our patience made to possesse our souls , Luke 21. 19. put on meeknesse , long-suffering .

Vers. 13. Forbearing one another , and forgiving one another ; if any man have a quarrell against any ; even as Christ forgave you , so also do ye .

He recommendeth the practice of meeknesse and long-suffering , which consists in bearing with and pardoning even of reall injuries done by others , and perswadeth them unto it , from Christ's example in pardoning us . Doct. 1. Christians are not so perfect , but they will be in some things unpleasant : yea , and sometimes injurious to others . This is supponed while they are commanded to forbear one another . 2. It is the duty of Christians , mutually to tolerate and forbear one another , even though they be injurious : for , hereby a man overcometh himself and his own corrupt nature , which thirsteth after revenge , Prov. 16. 32. hereby he overcometh and shameth the party who did him wrong , 1 Sam. 24. 17. and keepeth God's way in overcoming of him , Rom. 12. 17. 21. forbearing one another . 3. It is not onely required of Christians to forbear avenging of themselves , but also to forgive and pardon those who have done them wrong ; which , besides ceasing from private revenge , doth import the banishing of malice and desire of revenge out of the heart , yea , and loving those who do us hurt , Luke 6. 27. forgiving one another . Onely the Magistrate is not hereby bound up from executing his office against publick offenders ; nor yet private men are discharged from having recourse to the Magistrate , for attaining restauration to their right , and reparation of their wrongs ; providing they be not acted with private splene , and a spirit of rigour , ( Phi. 4. 5. ) but with zeal to justice , and pitty to their party ; lest he , and others also be hardened in mischief : for , magistracy is God's ordinance , Rom. 13. 4. and so may be imployed by Christians . 4. Duties of forbearance , and forgiving wrongs , ought to be mutuall ; there being no man who hath not somewhat which maketh him the object of those duties , James 3. 2. So , forbearing one another , is required . 5. The fore-mentioned duties are also to be gone about by all , towards all , without exception of persons or quarrels : the rich are to perform them towards the poor , aswell as the poor towards the rich : for , he speaks indefinitely , both as to persons and injuries ; If any man have a quarrell against any . 6. The more a man attains to know , that Christ hath pardon●d himself , he will be the more inclinable to show forgivenesse unto others : hence he speaketh confidently to such , even as Christ forgave you , so also do ye . 7. The example of Christ is a most convincing pattern for exciting us to pardon and forgive one another , if we consider either the greatnesse of those wrongs which he pardoneth , ( Isai. 1. 18. ) or our basenesse who do injure him , ( Isai. 40. - 22 - ) or , his omnipotencie to right himself of the wrongs done unto him , Matth. 10. 28. Hence the Apostle holds forth this pattern : even as Christ forgave you , so also do ye .

Vers. 14. And above all things put on charity , which is the bond of perfectnesse .

The Apostle , following the Metaphor taken from garments , exhorteth them to put on the grace of Charity , as the upper garment above the rest , and so more precious than the rest , commending it from this , that it is a tye or bond , which knitteth all the Members of the Church together , and maketh all their severall gifts and graces cohere , and so be usefull for the publick good ; whereby the Church is made a perfect Body , able to discharge those actions which are competent to it . Doct. 1. The grace of Charity , whereby from the fountain of love to God , we do love our neighbour , ( Matth. 22. 37 , 38. ) is a most necessary grace : for , whatever we do without it , is not the exercise of any saving grace , but at the best onely of a morall vertue 1 Cor. 13. 2 , 3. and the acts of all other vertues relating to our neighbour , are commended by it , and so are ascribed to it , 1 Cor. 13. 4. &c. Hence the Apostle commendeth to put on charity , as the upper garment above all those . 2. As the Church , while rent a sunder , is a disjoynted and lame body , unfit for discharging those actions which are competent to it ( the rent and scattered members not working together for the Churches good ; but rather imploying their parts , and abusing their esteem for graces to their own mutual prejudice ) So , such is the nature and power of this grace of Charity , that it knitteth together all these scattered Members , and makes their graces and gifts subservient to the good one of another , and chiefly to the good of the whole ; so that the Church is hereby made a compleat intire body , which was lame without it . In this sense Charity is called the bond of perfection .

Vers. 15. And let the peace of God rule in your hearts , to the which also ye are called in one body : and be ye thankfull .

He exhorts , first , unto a peaceable frame of spirit towards others , such as God approveth of ; so that when any strife should arise among them , it might be over-ruled , and as it were , judicially composed by this peaceable temper : and this , because they were called by God to entertain peace , and were all Members of one Body . And secondly , he exhorteth unto mutuall thankfulnesse for favours received ; for , as all the former duties relate to men as their immediate object ; so , it would seem , this of thankfulnesse must relate to man also . Doct. 1. The vertue of peace , importing a sweet quieting of a man 's own turbulent affections , such as pride , envy , malice , &c. Isai. 11. 13. and a peaceable inclination towards the procuring and preserving of concord with others ( Heb. 12. 14. ) is most necessary for Christians : and let the peace of God rule . 2. It is not every peaceable frame of spirit which is to be sought after , but that whereof God is the Author and approver ; which for attaining unto , or preserving of concord , will dispense with the losse , not of truth and holinesse , ( Heb. 12. 14. ) but onely of what is our own , especially with the restraining and curbing of our sinfull and turbulent humors , 2 Cor. 12. 20. So it is the peace of God , to wit , whereof he is Author and approver , which should rule . 4. Our esteem of peace ought to be such , that when any contention doth arise , our love to peace may presently comp●sce it , if it be possible , or at least , order all our actions , which we are put to for our own necessary defence untill it be composed , ( Gen. 13. 8 , 9. ) l●t the peace of God rule in your hearts : It is a Metaphor taken from Judges in playes or strifes , unto whose decreet all were bound to stand . 5. Christians are called in a singular manner , to put on this peaceable temper ; for , Christ doth frequently injoyn it , Joh. 13. 34. nothing marreth their work more , than the want of it , whether the thriving of grace in their own heart , or the successe of the Gospel towards others , 1 Cor. 3. 3. they are called to be members of an excellent society , and so ought to be peaceable in it , 1 Thess. 5. 13. To which also ye are called . 6. The invisible Church of real Believers is one mystical body , knit by faith to Christ their head , Eph. 3. 17. and by the bond of love among themselves , Joh. 13. 35. and the visible Church is one politick body ( 1 Cor. 12. 27. ) conjoyned with Christ the head , and amongst themselves by the external profession of the same Truths , which union is sealed by their partaking of the same Sacraments , 1 Cor. 10. 17. In one body . 7. The consideration of this , that Christians are one body , is a strong argument to excite unto peace ; In one body . 8. Gratitude and thankfulnesse for favours received from others , so as in our affections to prize the receit , to acknowledge it unto the bestower , and to recompense it according to our power , and as the necessity of the benefactor , or common decency doth require ; this is a vertue necessary for Christians , as for other causes , so that peace may be kept ; peace being broken , as frequently for injuries received ; so sometimes for favours not recompensed , 1 Sam. 25. 7 , 13. Therefore , unto the exhortation to peace , he subjoyneth , and be ye thankeful .

Vers. 16. Let the word of Christ dwell in you richly in all wisdom , teaching and admonishing one another in psalm● and hymns , and spiritual songs , singing with grace in your hearts to the Lord .

The Apostle having spoken of many vertues , and it being almost impossible to speak of all , he exciteth them to the diligent study of Scripture , as the rule of all vertues ; shewing also what use they should make of Scripture . First , for themselves , that they might be made compleatly wise by it . Secondly , for others , that they might teach and admonish them by it . Thirdly , in relation to God , they might take matter for spiritual praise unto him from it . Doct. 1. Ministers should excite people to the diligent study of Scripture : and people ought to be diligent in the study of it , so as they may become familiar with it , and it may sink down through the ear and brain to the heart , and reside in it , being fixed there by frequent reading , hearing , meditating upon , Psal. 1. 2. and conferring about it , Ps. 119. 46. whereby also they may attain to a copious measure of the knowledge of it : for , saith he , Let the word of Christ , that is , chiefly the Gospel , Heb. 2. 3. not excluding other Scriptures : ( for the Prophets were inspired by the Spirit of Christ , 1 Pet. 3. 19 and did also write of Christ , Joh 5. 39. So that whole Scripture is the word of Christ : ) and let it dwell in you : it 's a metaphor which speaketh inward receiving of it , and familiar conversing with it ; and let it dwell richly , or , copiously , in you . 2. There is that in Scripture , which is sufficient to make a man compleatly wise unto salvation , as containing all things necessary to be believed , or practised , 2 Tim. 3. 15. for , this is the first fruit to be reaped by the study of Scripture , it affordeth all wisdome ; In all wisdom . 3. It is not only the duty of Ministers , but also of private Christians , keeping themselves within their station , and not usurping upon the Ministerial Calling , ( Rom. 10. 15. ) privately to teach and instruct , as also to admonish , and reprove one another : and the knowledge and wisdom which they draw from Scripture , is to be imployed for this end , next after the advancing of their own salvation , and not for vain ostentation , profane jesting , or idle jangling , 1 Tim. 1. 4. 6. In all wisdom , teaching and admonishing . 4. The duties of teaching and admonishing among private Christians , ought to be mutual ; there being none so compleat for knowledge , so streight in his practice , but he standeth in need to have those duties performed sometimes to him by others ; admonishing one another . 5. Singing to God with the voice , is a profitable Ordinance of Gods Worship under the Gospel ; as not only holding forth that which the Word read doth , but also staying the heart upon the sweet and lively meditation of the matter which we sing , and is most natively directed to the glorifying of God , as its proper and immediate scope : singing , &c : 6. The Psalms of David , and other scriptural Songs in the in the old Testament , may , and ought to be sung in this part of Gospel-worship : for , saith he , in psalms , hymns , and spiritual songs , singing , &c. or rather , singing in psalms , hymns , &c. for so the words may be rendered : now all agree that hereby are designed the Psalms of David , and other scriptural Songs , though there be some difference about the kind of Songs , which are intended to be expressed by every one of those in particular . 7. That this piece of Gospel-worship may be gone about acceptably , First , Our Songs would be spiritual , and this not only for the matter , but because of the assistance of Gods Spirit , and of a spiritual frame of heart which is required for singing aright , Eph. 5. 18 , 19. Secondly , They would carry with them a kind of delectable edification to the hearers , as being sung with grave and melodious tones , and so , as the matter which is sung may be understood by others , 1 Cor. 14. 15. This is to sing with grace , or , in a delicious and edifying strain , so is the word taken , chap. 4. v. 6. Thirdly , Except the heart and inward affection be stirring in this duty ; the outward grace , and delectation , which is in it , serveth for no purpose : singing in your hearts . Fourthly , In singing , the heart ought to be taken up immediatly with the thoughts of praise unto God , arising from the consideration of the matter , which will alwayes furnish a heart rightly disposed with some thoughts of that kind : singing in your hearts to the Lord .

Vers. 17. And whatsoever ye do in word or deed , do all in the Name of the Lord Jesus , giving thanks to God and the Father by him .

He giveth a common rule for all our actions , that they be undertaken in Christ's Name , and that thanks be given to God the Father through Christ for the event or successe of them . Doct. 1. Christians are not left to their liberty , neither in things necessary , nor yet altogether in things of their own nature indifferent , neither in their words nor deeds , nor yet their thoughts ( for those are deeds or actions of the mind and inward man ) to do as they please in them ; but are tied to walk by a rule : and particularly they are to be ruled by Christ's command , with in-calling of his help , and aiming at his glory in what they do ; for , doing in his Name , importeth all those three , Matth. 18. 20. Luke 10. 17. Psal. 31. 3. and however it be impossible to have an actual purpose to glorifie him , and imploy his help actually for every thought , word and deed ; yet the heart would be habitually inclined to do all things in his strength , and for him ; and in solemn and weighty actions there ought to be an actuall purpose of this kind ; And whatsoever ye do in word or deed , do all in the Name of the Lord Jesus . 2. They who do all things in Christ's Name , will have still abundant matter of thanksgiving to God in the close of their action , whatever be the event ; do all things in the Name , &c. giving thanks . 3. We ought to acknowledge thankfully our obligation to God for the successe and event of our lawful undertakings . Not sacrificing to our own net , or burning incense to our own drag , Hab. 1. 16. Giving thanks to God , and the Father , or God , who is the Father : ( see upon chap. 1. ver. 3. ) which excludeth not the other two persons ; but the Father being the fountain of the Deity , from whom , as the prime author , all good things are derived to us , by mediation of the Son , the holy Spirit working them in us : Therefore , that the order both of nature , and of operation may be pointed at , for the most part we expresse the Father both in our prayers and praises , not excluding the other two persons . 4. There is no address to the Father in any duty whether of prayer or praise , so , as to be born through , or accepted in it , but through Jesus Christ : giving thanks to God , and the Father by him .

Vers. 18. Wives , submit your selves unto your own husbands , as it is fit in the Lord .

In the second part of the chapter , from this verse to the end , he treateth of these duties which relate to Christians , as they are members of a family ; and as there are in every compleat family three pairs , to wit , Husband and Wife , Parents and Children , Masters and Servants ; whereof the latter is alwayes inferiour to the former : so he points at the duty of each of those , and still beginneth with the inferiour first , because their duty , through the subjection which is in it , is more difficile , and being made conscience of , is a strong motive unto the superiour to go about his duty also : and first he presseth upon wives their duty , to wit , subjection to their husbands , from the conveniency of it ; and qualifieth their subjection , that it be in the Lord . Doct. 1. It is not sufficient for Christians to go about general and common duties of Christianity , but those other duties which belong to them as being in such a state of life , to wit , as Magistrates , Ministers , Husbands , Wives , &c. must be in a special manner made conscience of : for , the Apostle having exhorted unto those common vertues , doth now pres●e such duties as concern Christians in their particular vocations : Wives , submit your selves , &c. 2. It is much for the advantage of Religion , that particular families be well ordered , the whole Church being made up of those ; hence he presseth much those duties which belong unto Christians , as they are members of families ; Wives , submit your selves , &c. 3. The sum of a Wives duty unto her Husband , is , subjection , which comprehendeth a reverend esteem of him , Eph. 5. 33. respective speaking of him , and to him , 1 Pet. 3. 6. and obedience to him in things lawful , 1 Pet. 3. 5 , 6. Wives , submit , or , subject your selves . 4. However a womans own husband may come far short of others in parts , gifts , and every other thing which deserveth reverence and subjection , 1 Sam. 25. 17. yet because of the Ordinance of God , and that peace may be kept betwixt man & wife , she is to submit to her own husband , respecting none so much as him , depending upon none , and following the counsel and direction of none so much as his ; for so the Apostle commands , Submit unto your own husbands . 5. Whether we consider the Ordinance of God injoyning , or the infirmity of the woman , as being of the weaker sex , or the great inconveniency of jealousie , hatred and strife which followeth upon the denying of this subjection , it will be found most convenient , equitable and just , that wives be subject unto their husbands , as it is fit . 6. The subjection which a wife doth owe unto her husband , is in the Lord Christ , so that in the first place she is to subject her self to Christ , and from love unto him , to subject her self to her husband ; whence it will follow , that she is to obey him only in things lawful , and to look upon her subjection as service done unto Christ , which may give her comfort against an unkind return from her husband : for , he saith , as it is fit in the Lord .

Vers. 19. Husbands , love your wives , and be not bitter against them .

He exhorteth husbands to love their wives , as the sum and fountain of all other duties which they owe unto them , and forbiddeth bitternesse towards them . Doct. 1. As the Lord hath not tied inferiours to their duty , leaving superiours at liberty to do what they will in theirs ; So the mutual discharge of duty betwixt superiours and inferiours , man and wife , parent and children , master and servant , is a great incouragement for every one to set about their own duty , as having not only the command of God for it , but an answerable return from those to whom they do that duty ; hence , having pressed upon wives their duty . he doth the like unto the husbands , and so in the rest : Husbands , love your wives . 2. The sum of an husbands duty towards his wife , is , to love her : there ought to be love in affection , and that most ardent , Eph. 5. 25. and love kything in its effects , so as that he delight to dwell with her , Pro. 5. 18 , 19. so , as that he lovingly direct and instruct her , 1 Cor. 14. 35. and so , as he provide for her in all things according to his power , which either her necessity , or dignity of her rank doth call for , 1 Tim. 5. 8. Husbands , love your wives . 3. Bitternesse in husbands towards their wives is a sin to be eschewed much : he is to eschew bitternesse in his affections , so as not to hate her , or cold-risely to love her , Eph. 5. 29. bitternesse in words , so as not for light causes to upbraid her , or speak contumeliously of her , Pro. 5. 18. And most of all , bitternesse in deeds , which consists in giving her little or no trust in the family , Pro. 31. 15. and with-holding from her things necessary for her supply , 1 Tim. 5. 8. and in beating her , which is contrary both to the Law of God ( Eph. 5. -29. ) and Nature , so that very Heathens did abhor it : be not bitter against them . It 's a word taken from unsavory meats , pointing that his conversation in all things should be delicious , sweet , and meek .

Vers. 20. Children , obey your parents in all things , for this is Wel-pleasing unto the Lord .

He commandeth children ( under which , according to the Scripture-phrase , are comprehended sons and daughters in law , &c. Ruth 1. 11 , 12. ) to obey their parents in all things , to wit , which are not forbidden by God ; and that because hereby they do acceptable service to God . Doct. 1. The sum of childrens duty towards their parents , is obedience : the Greek word signifieth obedience flowing from inward respect and reverence , which is to be testified by reverent speaking of them , and to them , Pro. 30. 17. by giving obedience to their just commands , and by thankful recompensing of them , chiefly if they fall in straits , 1 Tim. 5. 4. Children , obey your parents . 2. Age , or length of days doth not exempt children from this duty : Children indeed , who are foris-familiate , are not tied to cohabit with parents , and to care for their affairs according to their direction , Gen. 2. 24. ( which children under the care of parents are tied unto , as being members of the family , Gen. 37. 12 , 13. ) but they are bound to reverence their parents , and be thankful to them as their necessity requires : for , the word rendered Children , signifieth all who are begotten , whatever be their age : Children , obey your parents . 3. The obedience which children owe to parents is of very large extent , even to all things , to wit , not forbidden of God , Eph. 6. 1. which limitation is insinuated here in the reason of the command , for this is wel-pleasing unto the Lord : but it extendeth to all other things ; as , if the thing commanded be good , or in its own nature indifferent ; yea , even their rigid and seemingly unreasonable commands in things indifferent , are not to be disobeyed , ( Gen. 22. 6. ) if they cannot be otherwise diverted : Obey your parents in all things . 4. As obedience to parents is very acceptable to God : for , it 's injoyned in the first Command with promise , and in the second Table , Eph. 6. 2. So , that children may obey their parents aright , it is necessary that their hearts be touched with some reverence towards God , and a desire to please him , which will make them endeavour to please their parents in God , and thereby do service to God : The argument used to inforce obedience , b●areth this much ; for this is well pleasing unto the Lord .

Vers. 21. Fathers , provoke not your children to anger , lest they be discouraged .

Because parents are apt to abuse their parental authority , and chiefly the fathers , Therefore he injoyneth them to use it moderately , not irritating their children lest they turn heartlesse and discouraged . Doct. 1. Fathers are so to use their authority over their children , as not to give them just cause of irritation , whether by denying unto them that which is their due in food , raiment , or means of education , 1 Tim. 5. 8. or by commanding things in themselves unjust , 1 Sam. 20. 31 , 34. or by unjust and rigorous commands about things in their own nature indifferent , or inveighing with bitter words against them , chiefly when there is no cause , 1 Sam. 20. 30. and lastly , by beating them either unjustly , when there is no fault ; or immoderatly , when there is a fault ( for just and moderate correction is necessary , Pro. 13. 24. ) Fathers , provoke not your children to anger . 2. As parents by too much indulgence towards children make them sluggish , petulant , or prophane , Pro. 29. 15. So by their immoderate severity , they make them dull to action , heartlesse and discouraged , from whence do flow sicknesses , and death ; yea , and sometimes desperate contumacy : the consideration whereof should make parents deal more gently with them , though they are alwayes to keep up their fatherly authority : for , this is given as a reason of the prohibition , lest they be discouraged .

Vers. 22. Servants , obey in all things your masters according to the flesh ; not with eye-service , as men-pleasers , but in singlenesse of heart , fearing God .

He entereth here upon the duty of servants , whereon he insisteth , not only because their condition was most hard , as being for the most part bought slaves ; but also , it seemeth severals of them , under pretence of Christian Liberty , did shake off the yoke , their masters being unconverted Pagans ; whereby Satan did labour to make the Gospel odious : Therefore Paul exhorteth them to obey their masters ( who had power over their flesh and bodies ) in all things lawfull : and that not only when their masters were present , as labuoring meerly to please them , but in sincerity of heart , as fearing the all-seing eye of God . Doct. 1. The freedom purchased by Christ , and offered in the Gospel , is spiritual , to wit , from the condemning power of the Law , Gal. 3. 13. from the dominion of sin , Rom. 6. 18. and the legal ceremonies , Gal. 2. 4. But it is not bodily : the Gospel doth not meddle with a mans outward estate ; as it findes him , whether Master or Servant , so it leaves him , 1 Cor. 7. 21 : for some of those Colossians were Servants before conversion , and they remain so after conversion : Servants , &c. 2. The dominion which Masters have over Servants , is onely in things temporall , and of the flesh ; it is not over the conscience ; in which respect there is onely one Lord and Master , Matth. 23. 8. and Law-giver , James 4. 1● . for , they are called masters according to the flesh , to denote the extent of their mastership . 3. As the sum of those duties , which servants owe to their masters is , obedience , which supponeth respect and reverence : So , this obedience is of large extent , to wit , to all things not forbidden of God , even their rigid commands are not to be contemned , 1 Pet. 2. 18. obey in all things your masters . 4. When servants seem respective to their masters person , and carefull of what concerneth him , himself being present ; or , when they know the thing which they do , will come otherwayes to his knowledge , but at other times are unfaithfull or carelesse , this is a sin much to be condemned , as evidencing they seek no more but humane approbation , so as if they can get the eyes of men sylored , they regard not the anger of God : for , this is eye-service here condemned and he calleth those who are guilty of it , men-pleasers : Not with eye-service as men-pleasers . 5. Servants ought to serve their Master , and to minde his businesse in singlenesse of heart , that is , whether their master be present or absent ; whether their actions come to his knowledge or not , they may be alwayes most seriously affected towards the thriving of his affairs : In singlenesse of heart . 6. It is onely the impression of the awe and fear of God upon the heart , which will make a servant minde his masters businesse thus : Service in singlenesse of heart , is not to be expected from wicked servants , lestitute of the fear of God : but in singlenesse of heart , fearing God .

Vers. 23. And whatsoever ye do , do it heartil●y , as to th Lord , and not unto men :

He qualifieth the obedience required , that it be hearty and willing , without grudging : because therein they ought to eye God , more than man : for , the negative particle doth not deny simply , but comparatively ; so that as to the Lord , and not to men , is , to the Lord ●ore than to men , as Mark 9. 37. Doct. 1. Servants should do their service willingly , carefully , readily and pleasantly ; for then do they it from the heart , otherwayes it 's neither acceptable to God , nor men : for , though man do not see the heart , yet heart-unwillingnesse doth kyth in a backward and unpleasant carriage ; Whatsoever ye do , do it heartily . 2. Servants should so go about their duty to men , as therein to look unto God , more than man , by doing it , because God commandeth it , and in the way wherein he doth command it , and in making conscience of their duty to man out of conscience to God , even when masters fail in theirs , 1 Pet. 2. 18 , 19. And except servants eye God thus , they have but small incouragement otherwayes to do their duty heartily : for he commandeth them to do as unto the Lord , and not unto men , in order to make them do heartily .

Vers. 24. Knowing that of the Lord ye shall receive the reward of the inheritance : for ye serve the Lord Christ .

That he may excite servants to their duty , he useth some arguments : the first taken from that free retribution of the heavenly Inheritance , which Christ shall give unto those who serve him in their calling , and to believing servants among the rest . Doct. 1. There is no calling so mean or base , which is lawfull , and piously gone about , wherein a rich reward is not to be expected from God ; even Servants shall receive the reward . 2. So poor is the reward which servants have to expect from their Masters , and what is promised , is often so slightly payed , that for their incouragement , they would cast their eye frequently upon the reward of this heavenly Inheritance : for , the Apostle holdeth it out to be eyed by them , while he saith , of the Lord ye shall receive the reward of the inheritance . 3. In Heaven there is no distinction of servants and sons : all are children and heirs who are there : even servants shal receive the inheritance of sons . 4. Whatever reward is promised to any work of ours , it proceedeth not from the worth which is in the work , but from God's free grace , who freely promiseth ; for , it 's the reward of an inheritance ; the word signifieth , an inheritance obtained by lot , wherein least of man is seen . 5. Promises have no influence to excite unto duty , except the truth of them be known and believed : divine Truths are looked upon by many as fansies ; hence there is so much preaching of them , and so little wrought by them : Knowing that of the Lord . 6. As Christ will have none to serve him for nothing : so , the meanest service that is , being done with the right qualifications , is service done to Christ : for , so speaketh he here of servants ; ye serve the Lord Christ , and hereby assureth them of the reward .

Vers. 25. But he that doth wrong , shall receive for the wrong which he hath done : and there is no respect of persons .

Here is a second argument taken from Gods judgment to come , whether upon Masters or Servants who do wrong , confirmed from this , that God is no accepter of persons . Doct. 1. Hope of reward is not sufficient to draw men to their duty , except they be also driven to it by the fear of punishment : for , so much is grounded upon those words , as they speak to Servants , to whom the promise was but presently proponed ; but he that doth wrong , shall receive . 2. So just is God , that he will not passe by those wrongs which are least thought of by men : such are the mutuall injuries of Masters and Servants : for he , whether Master or Servant , that doth wrong , shall receive for the wrong . 3. The Lord keepeth a proportion betwixt sins and stroaks , so that the more wrong a man doth , the sorer shall his punishment be , Heb. 10. 29. for he shall receive his wrong , that is , a just retribution according to his wrong . 4. It is usuall for people to conceit of somewhat in themselves for respect to which they will not be so dealt with by God , as others , though they be alike guilty ; some do thus conceit of their riches , some of their poverty , some of their parts : s●e doct. 1. upon v. 11 : For , his vindicating God from having any such respect to persons , imports , that it is usuall for men to have contrary thoughts of him . 5. There is no such respect of persons with God ; he will spare none for outward respects , as being free of all those base passions , which make men wrest judgement for respect to persons : he feareth not the great , he is not preposterously compassionate towards the poor , he coveteth not the gold of the rich , and hath no interest divided from that of eternity and justice , Genes. 18. 25. So that with God there neither is , nor can be respect of persons .

CHAP. IV.

IN the first part of this Chapter , the Apostle ( having set down the duty of masters towards servants , v. 1. ) exhorteth those Colossians unto severall duties , as to prayer , v. 2. and to pray for himself in particular , v. 3 , 4. and to circumspect walking towards Heathens , v. 5. and to aim at delectable edisication in their discourse , v. 6.

In the second part he declareth , why he sent Tychicus and Onesimus unto them , whom he highly commendeth , v. 7 , 8 , 9.

In the third part , are , first , salutations , whereof some were sent to the Colossians from three of the Circumcision , who are described , and commended , v. 10 , 11. some from their own Minister Epaphras , whom he highly commendeth , v. 12 , 13. some from Luke and Demas , v. 14. and the rest from Paul himself to the Laodiceans , v. 15. And secondly , some directions unto them for use-making of this Epistle , v. 16. and that they would admonish their Minister , v. 17. and so he puts a close to the Epistle , v. 18.

Vers. 1. Masters , give unto your servants that which is just and equall , knowing that ye also have a Master in heaven .

THis verse seemeth to be a part of the preceding Chapter , whether we look to the purpose which goeth before , or to that which doth follow ; wherein he exhorts masters to give unto their servants that which they were obliged , whether by strict Law and condition , or by the Law of charity and christian meeknesse ; and that , because they had a Master in Heaven , who would reckon with them if they did otherwayes . Doct. 1. Masters ought to give unto their servants that which is just , that is , what they are tyed unto by the rule of strict justice ; a● first , food competent to their service and state , Prov. 31. 15. Secondly , their hire , James 5. 4. And thirdly , work , wherein they are not to presse them rigorously , and above their power , Prov. 12. 10. nor yet suffer them to be altogethe● idle , Prov. 29. 21. For , saith he , Masters , give unto your servants that which is just . Doct. 2. They are also bound to give unto them that which is equall , that is , what they are tyed unto by the rule of charity and christian meeknesse ; as first , to see that they serve God , which is injoyned to Masters in the fourth Command . Secondly , not to do all with them by boast and terror , as if they were beasts ; but to draw them on with meeknesse , as being of the same nature with themselves , Eph. 6. 9. Thirdly , not to be tyrannicall , by making their will an absolute rule for them ; but to hear them when in modestie they produce reason to the contrary , Job 31. 13 , 14 Fourthly , to have respect unto their infirmities by caring for them when they are sick , Matth. 8. 6. Yea , and fifthly , to let somewhat fall beyond condition unto those who are faithfull , Prov. 1 ● . 35. Give unto your servants that which is equall . Doct. 3. A right to Heaven and the heavenly Inheritance , ought not to prejudge a man in what is due unto him of things worldly : A right unto the one , doth not enevate , but rather establisheth their right unto the other ; and so they may without offence seek and plead for what is due unto them : Thus notwithstanding that Heaven is promised ( chap , 3. v. 24 ) to godly servants , yet masters are commanded to give them that which is just and equall . 4. The greater that men are in the world , they stand in more need to have the terror of God perseuted unto them , that thereby they may be excited to their duty : for , as he proponed a comfortable promise unto the poor servants , ( chap. 3. v. 24. ) so he boasteth masters with the consideration of God's greatnesse , knowing that ye also have a Master in heaven . 5. Superiors and masters should so carry themselves , as remembring they have one above them to call them to an accompt ; knowing that ye also have a Master in heaven . 6. We would so represent God unto our selves , as may serve best to restrain from sin , and put us upon our duty : for , to inforce the exhortation , he proponeth God unto them , as their master in heaven , which speaketh his absolute dominion , 2 Chron. 20. 6. his omniscience , Psal. 11. 4. his holinesse , Isai 57. 15. and his omnipotency , Psal. 115. 3. So that their sin could not be hid from him ; his holy nature did hate it , he had both right and power to punish it : ye also have a Master in heaven .

Vers. 2. Continue in prayer , and watch in the same with thanksgiving .

He exhorteth unto the exercise of prayer , and to some conditions required for the right discharging of this duty . As first , Instant and vehement persevering in it . Secondly , Watchfulnesse and fervency . Thirdly , Thankfulnesse . Doct. 1. The exercise of prayer is necessary for the right performance of commanded duties ; it being a mean , in the use whereof , covenanted strength and influence is conveyed unto us , Matth. 7. 7. without which we can do nothing : for , unto the former exhortations , he subjoyneth , Continue in prayer . 2. We ought to continue and persevere in this exercise , opposing all tentations mightily which tend to make us quite it ; Continue in prayer . The word signifieth to continue with strength , so as no labour or toil do make us weary , or give it over . Which continuance relateth first to the disposition of the heart , being still kept in a sitnesse to go about that duty , when occasion offereth ; and next to the actual exercise it self , that it be sometimes every day at least gone about , and alwayes , when there is oportunity , though we are not to quite all other duties , that we may be wholly , constantly , and only in this , see 2 Sam. 9. 13. Doct. 3. That this exercise of prayer be discharged aright , watchfulnesse is required , a watchfulnesse especially of the mind ; & this first , before we come to the duty , watching for an opportunity of praying , searching out and observing those things which may furnish matter for prayer , as Gods mercies , and our own escapes . Secondly , in the duty , that we be intent upon it , our graces kept in exercise while we are at it , and what is Gods dealing with the soul in it may be observed , as if he straiten , give liberty , hide his face , or shew himself gracious . Thirdly , after the duty , as what answers we receive ; and lest we be overtaken either with pride for doing well , or with discouragement for our coming short ; And watch in the same . 4. Thanksgiving for favours already received , ought to be joyned with prayer , as a choice argument whereby to plead and prevail for new ones . ( Psal. 44. through the whole ) yea though we should not prevail for the time , yet we owe thanks in that he hath been sometimes intreated , and is only delaying now , untill a more fit time , wherein he may give that which is sought , Psal. 43. 5. Watch in the same with thanksgiving .

Vers. 3. Withall , praying also for us , that God would open unto us a door of utterance , to speak the mysterie of Christ , for which I am also in b●nds : 4. That I may make it manifest , as I ought to speak .

He recommendeth one particular unto their prayers , to wit . That they would deal with God for him and other faithfull Ministers ; that in that time of persecution chiefly , wherein he was made a prisoner for Truth , they might be indued with a spirit of boldnesse and freedom in the delivery of their message ; the subject whereof was most precious , as being a mysterie , and a mysterie of Christ and so a most necessary and profitable mysterie , v. 3. And that he might be gifted with plainness in preaching , and with all other properties requisite in an able and faithful Preacher , v. 4 Doct. 1. Christians are bound to pray for others aswell as for themselves , and chiefly for their Ministers , and for every one , as they are lesse or more instrumental in the work of Christ ; so Paul , who was much imployed in the work of the Gospel , enjoyneth , Withall , praying also for us . 2. Those only are sit to pray for others , who are making conscience to pray for themselves : for , the Apostle , having exhorted them , v. 2. to pray indefinitly , ( which certainly containeth principally the duty of every man's praying for himself ) here subjoyneth , Withall , and also praying for us . 3. Whatever a Minister be for abilities and graces , it becometh him well to seek the help of Gods people committed to his charge , for his further inabling to go about the duties of his Calling , and especially he is to seek the help of their prayers : for , even Paul seeketh this from those Colossians ; Withall , praying also for us . 4. In times of persecution chiefly , a faithful Minister will be more anxious and careful for the thriving of the Gospel , and work of God , than for his own particular interest : If it go well with the Gospel , come of him what will , he is well ; So Paul ( though lying in bonds ) urgeth upon them to pray , not so much for his own liberty , as the Gospels ; not that the prison doors might be open , but that God would open to them a door of utterance . 5. Holy boldnesse and freedom is much to be wished for in a Minister ; that so he may speak all seasonable Truths , Acts 20. 27. and to all persons , 1 Tim. 5. 20 , 21. and at all times , 2 Tim. 4. 2. and may speak them as the Truths of God with courage and authority , 1 King . 22. 14. This holy boldnesse and freedom is meant by the door of utterance , as the Apostle himself expoundeth it , Eph. 6. 19 , 20. That God would open unto us a door of utterance . 6. There are many difficulties to be overcome before a man can attain unto this holy boldnesse , and those such , that only God can remove them : There is a difficulty to find out pertinent matter , and to vent it when it is found ; partly , through want of courage ; partly , through the suspending sometimes of divine influence : and there is a difficulty to vent it rightly ; that is , first confidently , arising either from want of experience , or from an evil conscience . Secondly , pertinently , through want of prudence . Hence Paul , speaking of this holy boldnesse , useth the metaphor of a door , and of a door shut until God do open it : That God would open unto us a door of utterance . 7. As Christ in his Person , Natures and Offices , and the Gospel , which treateth of those , is a mysterie : So Christ and the Gospel should be the main subject of a Ministers preaching : He ought so to preach the Law , and presse duties , as that the due relation betwixt Christ and those may be clearly held forth ; Christ being the end of the Law for righteousnesse , Rom. 10. 4. To speak the mysterie of Christ 8. Persecution for the Gospel tendeth to the advantage of the Gospel ; the more it is suppressed , the more it groweth . Paul is in bonds , and yet he preacheth , Act. 26. 29. Doct. 9. Then are people chiefly to bear burden with their Ministers by praying to God for them , when they are under persecution for the Gospel : for , Paul mentioneth his bonds , as an argument exciting them to pray : for which I am also in bonds . 10. It is a great part of a Ministers task , as to preach , so to make what he preacheth , plain unto the people , by dimitting himself in the whole convey of his purpose , for method , ( 2 Tim. 2. 15. ) stile , ( 1 Cor. 2. 4. ) and close application , ( 2 Tim. 4. 2. ) so far as is possible unto the capacitie of the meanest ; That I may make it manifest , saith he . 11. Besides this holy boldnesse and plainnesse , there are many other things which a Minister would advert to in preaching , as that he preach pertinently to the conditions of all , Isa. 50. 4. that he speak affectionatly and with pitty , even to the most stubborn , ●er. 4. 19. and patiently , not wearying for want of successe , 2 Tim. 2. 25. and zealously , with indignation against sin , Isa. 58. 1. and frequently , 2 Tim. 4. 2. and self-deni●dly , 2 Cor. 4. 5. These , and many other things requisi● , are all summed up by Paul in this comprehensive expression , As I ought to speak .

Vers. 5. Walk in wisdom toward them that are without , redeeming the t●●e .

He exhorteth them to wise and circumspect walking , with relation chiefly to the Heathens among whom they did live , who were without the visible Church ; and that in order to this , they should close with every opportunity of doing well , and particularly wherein they might gain any of those In●idels to Christ , though with much losse to themselves in things wo●ldly . Doct. 1. It is not sufficient for Christians to pray much , or go about the duties of Gods immediate worship , except they also set about other particular duties of an holy life ; So , besides prayer , he injoyneth , walk in wisdom . 2. There is great wisdom required in a Christians carriage towards those who are without , to wit , unconverted Heathens without the Church ; and by proportion those who evidence their non-regeneration by a profane life within the Church , ( Tit. 1. 16. ) lest we skar them from Christ , giving them occasion to speak evill of Religion , 1. Tim. 5. 14. or we ourselves be infected by them , 1 Cor. 5. 6. Walk in wisdome towards those who are without . 3. The losse of credit , riches , ease , or not coming up to the full extent of our christian liberty , and that which is our right in things worldly , is not to be stood upon , rather than we lose the oportunities of doing good , chiefly of gaining a godlesse man to Christ : for , by the losse of these things , we are to redeem the time , or , oportunity : It 's a Metaphor from Merchants , who prefer the least profit that may be to their pleasures and ease , closely following their businesse , when the merkats are best .

Vers. 6. Let your speech be alway with grace , seasoned with salt , that ye may know how ye ought to answer every man .

He directeth them how to order their speech and ordinary conference , so , as it may alwayes carry along with it delectable edification unto the hearers , being seasoned with the salt of holy and divine wisedome , whereby they should acquire ability and prudence to answer pertinently in any thing whereof they should be ques 〈…〉 d , chiefly about the grounds of Christiantie . 〈◊〉 ▪ 〈◊〉 . We are not le●t to run at randon in our ordi 〈…〉 courses , so , as to speak idly , Matth. 12. 36. much 〈◊〉 profanely , Ep 〈…〉 . 〈◊〉 . 9. but are at all times , and with all persons , to have an eye to the good of those with whom we speak , so , as both to delight and edifie them by our speech : for , this is to speak with grace ; see Ephes. 4. 19. Let your speech be alway with grace . 2. That our speech may be with grace , and so both delight and edifie the hearers ; The salt , not of bitter and satyrick jesting , ( Eph. 5. 4. ) but of divine wisedome , is required , that noysome , putrifying , and profane discourse may be eschewed , and what we speak may be so ordered upon an exact survey of time , place and company , as it may prove most savorie and acceptable unto the hearers : for , this is the use of salt , to extract putrifying humors from meats , and make them delicious to the taste , fit for digestion , and good for nourishment ; seasoned with salt . 4. As Christians should endeavor that measure of knowledge , whereby they may be inabled to give a reason of their faith unto those who ask them : So , it is not sufficient to answer materially to that wherein we are questioned , except we answer in the right manner also , that is , confidently , understandingly , reverently and gravely , not jestingly : for , he saith not , that ye may know with , but how to answer . 5. The habituating of our selves to edifying discourse in our ordinary strain , is a profitable mean for growth in knowledge and the through understanding of those things which we know : for , the fruit to be reaped by speaking alway with grace , is , that ye may know how ye ought to answer every man .

Vers. 7. All my state shall Tychicus declare unto you , who is a beloved brother , and a faithfull minister , and fellow-servant in the Lord : 8. Whom I have sent unto you for the same purpose , that he might know your estate , and comfort your hearts : 9. With Onesimus a faithfull and beloved brother , who is one of you . They shall make known unto you all things which are done here .

In the second part of the Chapter , the Apostle ( having commended Tychicus from the esteem which he had of him , and from his ministerial calling ) showeth , he had sent him to them , to give them certain information concerning his own case , and to return unto him certain information concerning theirs ; and that he might prove comfortable unto them by his presence , preaching , and otherwayes , v. 7 , 8. And joyneth Onesimus with him in the Commission , whom he also commendeth as a faithfull Christian , beloved of Paul , and , as it would seem , their own countrey-man , v. 9. Doct. 1. It concerneth a Minister much to be of a good report among , and well-esteemed of by People ; that so the Word may be the more readily received from him : for this cause , Paul , being to send Tychicus to comfort their hearts , commends him much unto them , as a Christian , whom he himself loved dea●ly , who is a beloved brother ; as a Minister who was faithfull for his Master , a faithfull Minister ; as one , whom Pa●● had associated to himself sometimes as a colleague in the work of the Ministery , Acts 20. 4. And fellow-s 〈…〉 t in the Lord . 2. It is good to be rightly informed of the state of those who are sufferers for Christ ; that we may accordingly sympathize with them , Heb. 13. 3. be preparing for the like sufferings , Joh. 15. 20. and incouraged by their constancie , Phil. 1. 14. for , Paul sendeth Tychicus to inform them of his case . 3. The carriage of those who suffer for Truth , ought to be such , as they need not be ashamed who should know of it ; Paul sendeth Tychicus to declare all his state unto them . 4. Publick and common reports , especially of things at a distance , are not much to be trusted : A man may easily wrong both himself and others , by being too credulous of such : Hence Paul sendeth Tychicus to inform them certainly of his case ; All my state shall Tychicus declare unto you , and whom I have sent unto you for the same purpose . 5. It concerneth a Minister prudently to inquire and seek to know the state of those who are committed unto his charge ; that he may be the●●by directed how to speak to their state : for , he sendeth Tychicus to know their estate . 6. The carriage of people ought to be such , as they need not be ashamed that those who are over ●●em in the Lord , come to the knowledge of it : for , he sendeth Tychicus , that he may know their estate . 7. A Christian sufferer for Truth , ought not to be so much taken up with his own particular concernment , as not to be affected with the tryals and sufferings of others , though possibly they be much lighter than his own ; So Paul , though now in bonds , sendeth Tychicus to strengthen and comfort those Colossians under their present tryall , from the false teachers ; and comfort your hearts . 8. As true grace will bring a man to esteem and credit , chiefly with those who themselves are gracious , and sometimes with others also : for , it cutteth off those vices which make men contemptible , and adorneth with the contrary vertues : So , where true grace is , it will make a man reckon interest in all those who have grace , and testifie his affection unto them , whatever hath been their carriage formerly , and notwithstanding of any present disparity which may be among them otherwayes : for , here Onesimus , whom many take to be the same who is mentioned in the Epistle to Phtlemon , and so was once a fugitive servant , is now , being converted , intrusted with an honorable Commission , and is owned by this eminent Apostle , as his beloved brother ; with Onesimus a faithfull and beloved brother . 9. Though grace in a person be the main thing which should commend him to us ; yet other naturall and civill relations , ought to have their own deserved weight : Grace doth not dissolve such bonds , but rather strengtheneth them ; So Paul commendeth Onesimus unto them from this , that he was one of them .

Vers. 10. Aristarchus my fellow-prisoner saluteth you , and Marcus sisters sonne to Barnabas ( touching whom ye received commandments ; if he come unto you , receive him ) 11. And I●sus , which is called Justus , who are of the circumcision . These onely are my fellow-workers unto the kingdom of God , which have been a comfort unto me .

Here are salutations sent to the Church at Colosse , by three of those who were in Paul's company , and they are described , first , severally from their respective names and other adjuncts ; next joyntly from their Nation , they were Jews ; from their pains in promoving the Gospel ; and from their usefulnesse to Paul himself . Doct. 1. Distance of place should not cool those affections of love and good-will , which ought to be among Christians : for , those salutations were outward expressions of their inward love , and they do salute , though at a distance . 2. As little mercy is to be expected from persecuters ; So , the crosse of Christ , and suffering for Truth , is a thing not to be ashamed of : for , Paul , as it were , glorieth in the style of Prisoner , though he was used as a captive slave : Aristarchus my fellow-prisoner : the word signifieth , a captive of war . 3. As reall friendship doth not expire with prosperity ; So , the sharpest sufferings of God's people , have some sweet ingredient in them : for , Paul hath a fellow with him while he is prisoner , even Aristarchus , who was his companion in travels , Acts 19. 2. and 20. v. 4. and now doth not quit him in his sufferings : Aristarchus my fellow-prisoner . 4. Such love and respect should be had to those who are faithfull Instruments in the Church of God , that even those who have relation to them , ought to be the more respected , chiefly , if they walk in their steps ; So , Mark is commended from this , that he was sisters son to Barnabas , who was separated for the work of God , Acts 13. 3. 5. Notwithstanding a man hath fallen , to the grief and scandall of others ; yet , after evidences given of his amendment , he ought to be received and conversed with as formerly ; So Mark , otherwayes called John , did desert Paul and Barnabas , Acts 13. 13. whereupon arose that hot contention betwixt those two Apostles , Acts 15. 37. But now having given proof of his remorse for what he did , he is recommended by Paul to those Colossians : Touching whom ye have received commandments , if he come unto you , receive him . 6. As folk should not follow the multitude of the kinde , from whom they are descended , in an evill course ; So this tendeth much to a man's commendation , when he breaks off his evill kinde , and is not carryed away with them : for , those three were of the Jews , a people for the most part , enemies to the Gospel , Rom. 11. 28. who are of the circumcision , which is mentioned for their commendation , that though they were Jews , yet they had become Christians , and companions of Paul under his affliction . 7. There is no way which leadeth to the Kingdom of Glory , but that which is held forth in the Gospel , Acts 4. 12. And Christ doth rule in the world by the Gospel subduing thereby the hearts of men to live by his Laws ( Psal. 110. 3. ) written in the Gospel , Rom. 2. 16. and exercising Government and Discipline in his visible Courts , according to the Rules prescribed by the Gospel , Matth. 18. 17 , 18. Therefore the Gospel in this place is called the Kingdom of God , See Matth. 4. 23. Mark , 4. 11. Fellow-workers unto the Kingdom of God . 8. This maketh much unto a man's commendation , when he hath any hand in the promoving of this Kingdom , and especially when his discouragements are many , and incouragements few , from the example of others who should joyn with him in that work , and do it not : for , they are commended from this , that they onely of the circumcision were Paul's fellow-workers unto the kingdom of God . 9. It appeareth hence how small ground there is for the Pope's pretended supremacie and head-ship over the Church ; the main Pillar whereof , is , that because Peter was Bishop at Rome , therefore the Pope must be his successor : now , beside that , they can never prove Peter to have been Head of the Church , it is certain that he was not at Rome , when Paul wrote this Epistle , there being onely there then those three of the circumcision , who were his fellow-labourers unto the Kingdom of God : Neither is there any word in Scripture to prove , that ever Peter was at Rome , but much to the contrary . 10. The most eminent servants of God in time of persecution , have need of comfort , incouragement and up-stirring : so ready are the best to saint in the hour of temptation , Dan. 11. 35. but God in mercy , doth not suffer them to be destitute of some , who are comfortable and incouraging unto them , when their necessity calleth for it : for , saith he , Which have been a comfort to me : The word signifieth , they had been for comfort , counsell or incouragement unto him ; which supponeth , that even Paul had need of those somtimes . 11. As most eminent Christians are ready to acknowledge , with thankfulnesse , how steadable any are made unto them in their suffering case ; So it is matter of no small commendation , to be in any measure helpfull , by counsell , advice , incouragement , or comfort unto those who are suffering for Christ , and any part of his Truth : for , herein are those three commended , that they had been a comfort unto Paul , as is acknowledged by himself .

Vers. 12. Epaphras , who is one of you , a servant of Christ , saluteth you , alwayes labouring fervently for you in prayers , that ye may stand perfect , and compleat in all the will of God .

Here are salutations directed from Epaphras , who is described from his Countrey , his Office of the Ministerie , and his affection to those Colossians , testified by his servent and constant praying to God for them , that they might be gifted with perseverance in universall , sincere and hearty obedience to the will of God . Doct. 1. A Minister ought not to omit any duty of civility , tending to keep a good understanding betwixt him and his flock : for , Epaphras , who was their Minister . ( chap. 1. v. 7. ) saluteth them . 2. The power of a call from God and his People , ought to make a man venture upon apparent inconveniences , which other wayes he were obliged to eschew : for , Epaphras their own Countreyman , had imbraced a call to the Ministery among those Colossians ; though Christ showeth , a Minister is in hazard to meet with dis-respect in his own Countrey , Joh. 4. 44. who is one of you . 3. As it is the duty of a Minister , not onely to preach unto , pray with ; but also to pray for his flock , and that alwayes when opportunity offereth : So , an honest Minister , who maketh conscience of this duty in earnest , will finde it to be no easie task , considering how indisposed he is sometimes to pray for himself , Matth. 26. 40. and how many in the flock pray not for themselves , Matth. 13 47. &c. and so are an heavy burden unto any who would pray for them ; and how many they are also , concerning whom God will not be be intreated , Matth. 22. 14. Thus Epaphras was a wayes labouring fervently for them in prayer . The word signifieth , to be striving in a battell , and in an agony for them . 4. A Minister ought not to rest satisfied , that he himself preacheth Truth plainly , or that the people committed to his charge , attain thereby to the knowledge of Truth ; but practice and obedience to the will of God so known , must be added , together with perseverance and constancie in their begun obedience , lest by their falling away , they lose themselves , and disgrace the Truth : for , he prayeth 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 read this Epistle themselves , they would cause it be read in the Church of the Laodiceans , who , being their neighbours , were infested with the same errors ; And that some other Epistle , written from Laodicea , either from the whole Church , or from their Ministers , as it seemeth unto Paul , informing him of their case , should be read by the Colossians , for better clearing of some passages in this Epistle . Doct. 1. As Scripture is to be read and perused even by private Christians ; so , the doctrine contained in Scripture , even that which is expressely directed to some particular Churches or persons , is of universall use unto all others : Thus they are commanded , having read this Epistle themselves , to cause read it in the Church of Laodicea , as being usefull for them also . 2. The helps of other mens writings , may , and should be made use of for the better understanding of Scripture : for , this Epistle from Laodicea , was not written by Paul himself , who had never been there , chap. 2. v. 1. but by the Laodiceans themselves : and Paul will have it read for the further clearing of this Epistle , which was written by himselfe : And that ye likewise read the Epistle from Laodicea .

Vers. 17. And say to Archippus , Take heed to the ministerie which thou hast received in the Lord , that thou fulfill it .

He directeth them to admonish their Minister Archippus , ( who in the absence of his Collegue Epaphras had the more burden , and it seemeth , had fallen somewhat slack ) both to consider the nature and weight of the Ministeriall charge with which he was intrusted by Christ , and that he would faithfully discharge all the parts of it . Doct. 1. There is no ground from this Scripture , for placing a power of jurisdiction in People over their Ministers , to call them to a judiciall accompt , and to inflict the censures of the Church upon them : for , all that is here said , inferreth no more than an admonition from charity , which any private Christian might have given to their Minister , and not an authoritative censure or rebuke : Paul speaketh otherwayes , when he would establish any power of that kinde ; As 1 Tim. 6. 17. Charge them that are rich , &c. but here onely , Say unto Archippus . 2. As the best of Ministers are ready to fall slack in their duty , and have need of up-stirring , they have so much to do , 2 Cor. 2. — 16. and for the most part see so small fruits of what they do , Isai. 49. 4. So it is the duty of people to have an eye upon their Minister , how he dischargeth his Office , and when they see a fault in him , to tell himself of it , admonishing him for it : but withall , they would do this in love , and so , as they may evidence all due respect , both to his Person and Function : for , he directeth them to Say unto Archippus , take heed to thy ministery , and not back-bite or rail upon Archippus . 3. That a man may conscientiously go about his calling , he would know the nature of such a Charge , and what it requireth : Particularly a Minister would know ; First , that his Calling is a Ministery , a laborious service , or a working , as it were , through dust and myre : for , so the word signifieth . And secondly , that however the designation of the person unto the Ministery be from man , Acts 6. 3. and 14. 23 ▪ yet the Office it self is from Jesus Christ , to whom he must be countable for his carriage in it : for , saith he , Say unto Archippus , take he●d to thy ministery , which thou hast received in the Lord . Doct. 4. It is not sufficient for any man , chiefly for a Minister , to know the nature of his Calling , and what it doth require , unlesse also he make conscience to discharge it when it is known , and to discharge all the parts of it , that so he may fulfill it ; that thou fulfill it : so were they to say to Archippus .

Vers. 18. The salutation by the hand of me Paul . Remember my bonds . Grace be with you . Amen .

This verse containeth the conclusion of the Epistle , which he sheweth , was written with his own hand , and not by a Secretary , as the rest of the Epistle was : And in it , having saluted them , he craveth , they would remember his bonds , and wisheth unto them God's grace and favour , with all spirituall benefits flowing from it . Doct. 1. Satan's malice , and man's impudence , did come to that hight , even while the Apostles themselves were alive , as to endeavour the corrupting of Scripture , by calling that Scripture which was not : for , to prevent such impostures , Paul writeth the salutation with his own hand , that the Epistle may be known to be his , 2 Thess. 3. 17. The salutation by the hand of me Paul . 2. God hath sufficiently provided in his Word , against the fore-mentioned evill , by putting such marks upon Scripture , as may be a clear difference betwixt it and all humane writings ; Paul's own hand-writing did serve for such a mark in his Epistles ; The salutation by the hand of me Paul : And though this mark doth not extend unto all Scripture , neither can it give faith now , the first Copy of his Epistles being lost ; yet there are other marks or arguments taken from Scripture , whereby it doth sufficiently evidence it self to be the Word of God , as the consent of all its parts , though written at diverse times , and by severall hands ; the fulfilling of its prophecies ; the majestie and simplicity of the style ; the power of its doctrine . &c. 3. As the most eminent servants of Christ may be put to personall sufferings for Truth ; So , it is the duty of all Christians to remember them under their sufferings , so as to pray to God for them , v. 2 , 3. to see the worth of Truth , for which they suffer , in their resolute under-going of the crosse , and suffering for it , Acts 21. 13. so as to fore-arm themselves for the like sufferings , Job . 15. 20. and to supply them also in their outward necessities , Phil. 4. 14. In order to all those , it seemeth , Paul hath desired them to remember his bonds . 4. Though Christians may use an ordinary form of words in saluting of , and expressing their best wishes unto those with whom they converse ; yet they ought to be reall , and not formall onely in using of it , as understanding what they wish , and being affectionate and sincere in their wish : for , Paul doth affix his Amen unto his ordinary farewell wish : Grace be with you .

Amen .

FINIS .