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
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. 1â— 29. unerring 1 Cor. 11. 1. and effectuall patern 2 Cor. 3. â—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 â—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 tâ—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
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
the work of Christ he was near unto death he had no evill conscience therefore in bringing sicknesse upon himself 3. However God loveth mercy better than sacrifice and willeth no man foolishly and rashly to be prodigall of his own life and health no not under pretence of doing service unto him 1 Tim. 5. 23. Yet there are some cases wherein he calleth men to the performance of some duties and which they should be willing to go about although they should evidently perceive most certain hazard of life and health to ensue thereby such are the duties of owning those who suffer for Christ contributing to the supply of their outward necessities when they cannot be supplied otherwayes the faithfull discharging of any publick imployment wherein we are intrusted those were the duties for performance whereof Epaphroditus regarded not his life wherein he is here commended for the work of Christ he regarded not his life to supply your lack of service 4. As it sometimes falleth out that through distance of place or other insuperable difficulties the children of God cannot manifest that cordiall affection by their own presence and personall attendance which they carry unto those who suffer for truth so they ought to supply that in-lack so far as is possible by others who representing them may go about these duties of humanity and charity in their name Thus there was no want of affection in these Philippians toward Paul onely there was a lack of service they not being able though otherwayes willing to attend him because of distance of place and they direct their Pastour to supply this lack of their service towards himâ— CHAP. III. IN the first part of this Chapter having premitted an exhortation to rejoyce in the Lord Christ v. 1. he exhorteth them to beware of false teachers who gloried in circumcision v. 2. shewing that not they but he and other true believers had right to that title v. 3. In the second part being to oppose his own practice to their dangerous opinions in the matter of Justification he sheweth he had as much to boast of as they v 4. which he instanceth in eight privileges v. 5 6. In none whereof he did now place any confidence v. 7. nor yet upon any thing imaginary without Christ confirming this his resolution practice by shewing the advantages to be hereby gained namely 1. access to Christ v. 8. Secondly his being judged not according to his own righteosnesse but Christ's v. 9. Thirdly experimentall knowledge of the worth and power which is in Christ v. 10. And fourthly his attaining to the glorious resurrection of the just v. 11. And obviateth a mistake shewing he had not yet attained unto perfection in the knowledge of and conformity with Christ but that it was his aim v. 12. which he inlargeth and cleareth by a similitude taken from runners v. 13 and 14. In the third part he exhorteth them to follow his example leaving place for God to give a more full manifestation of any thing which was doubtsome v. 15. providing they did walk peaceably and tenderly v 16. and so having repeated the exhortation v. 17. he inforceth it because 1. there were many whose example was not to be followed to wit the false Apostles whom he setteth forth in their blackest colours v 18 19 Secondly his own example was worth the following v. 20. and he with such as he was to be rewarded gloriously v. 21. Vers. 1. Finally my Brethren rejoyce in the Lord. To write the same things to you to me indeed is not grievous but for you it is safe THat he may guard those Philippians against the Errors of the false Teachers in the doctrine of justification he premits an exhortation to rejoyce in the Lord Christ as the author purchaser and worker out of their salvation and all their other happinesse excusing himself for his often inculcating of the following admonition because it was not wearisome unto him nor yet unprofitable for them Doct. 1. Unity in judgment and affection would be so pressed upon us by others and endeavoured by our selves as not to prejudge the purity of doctrine for having pressed unity chap. 2. he presseth purity of doctrine as much in this 2. According as people are tainted with or tempted unto Error so should Ministers be more or lesse in the publick refutation of it Thus the Apostle writing to the Galatians entereth a just dispute with the false Apostles urging reasons and answering objections because many in that Church were already seduced by them Gal. 3. 1. But here because the Philippians were only tempted unto and not much overtaken with Error he doth not so much dispute as admonish and exhort 3. To rejoyce in Christ that is to keep our hearts affected towards him and the doctrine which speaketh of him to be constantly and with delight making our recourse unto him and imploying him as the author procurer and worker out of all our happinesse here and hereafter is a choice guard against any Error which is contrary unto those Truths relating to him for the Apostle being to guard against Errors in the doctrine of justification premitteth this as a foundation to the whole work rejoyce in the Lord. 4. It is not sufficient to know what Jesus Christ is what he hath done for us or what use may and should be made of him except that the knowledge which we have of him do produce suitable affections in the heart towards him for having made Christ known chap. 2 v. 6 c. he inferreth from thence with a finally that their hearts should rejoyce in him the word saith as much as there remaining one thing yet necessary 5. The often repeating and frequent inculcating of such points of Truth as are most for edification of the hearers ought neither to be burdensome to a Minister nor yet wearied of by the people so to inculcate often the following admonition was not grievous unto Paul neither were they to weary of it because unto them it was safe 6. Temptations unto Error for the most part are covered over with such pious pretences Col. 2. 23. and lovely baits Gal. 6. 12. that there is need of many guards and frequent warnings to keep them off so the Apostle thinketh it necessary to reiterat again and again both by preaching while he was present and now by Letter while he is absent this following exhortation To beware of false-Teachers But for you it is safe Vers. 2. Beware of dogs beware of evil workers beware of the concision He exhorteth them particularly to beware of false-teachers who did labour to conjoyn in the matter of justification the righteousnesse of works with that righteousnesse which is of Christ by faith whom he calleth first Dogs because of their barking against the sincere Doctrine of the Gospel and their railing against the orthodox Preachers thereof and this all to get wherewith to satisfie their unsatiable greed Secondly Evil workers because under pretence of working well to
the end of the race yet it is not merited by their running and persevering for as it dependeth upon their effectuall calling which hath not its rise from man's low endeavours but from above even from God's high grace so it is conveyed unto them through the merits of Jesus Christ thus it is the prize of the high calling of God in Jesus Christ. Vers. 15. Let us therefore as many as be perfect be thus minded and if in any thing ye be otherwise minded God shall reveal even this unto you 16. Neverthelesse whereiâ— we have already attained let us walk by the same rule let us minde the same thing In the third part of the Chapter he exhorteth even those of them who either had made or seemed unto themselves to have made furthest progresse to follow his example and be of the same mind with him in the particulars before-mentioned and because some of them being seduced by the false Apostles were of a contrary mind in some things he giveth them ground of hope that God who had brought them to the knowledge of the Gospel would reclaim them from this their errour and discover unto them the danger of it v. 15. but withall he exhorteth them unto unity and orderly walking according to the Canon and rule of Scripture in those things wherein they were yet harmonious keeping mutuall love and holding off further rents than were already made Doct. 1. Though none can attain unto absolute perfection in holinesse yet as there are several degrees in grace so there is diversitle of growth among Christians some are but weak infirm and babes in Christ 1 Cor. 3. 1 2. others are come to greater ripenesse indued with a larger measure of grace and confirmed by much experience who being compared with the former are here called perfect Let us as many as be perfect 2. The greatest perfection attainable in this life is to renounce all considence in our selves to rely wholly upon Christ and from the sense of our own imperfection in grace to be constantly aspiring to a greater measure for this he prescribeth unto the choicest Christians to be exercised in Let us as many as are perfect be thus minded 3. The approven exercises of holy men mentioned in Scripture are a clear glass wherein we are to see our duty strong incouraging motives to make us go about it examples being of more force than bare and naked precepts So Paul draweth an argument from his own practice Let us therefore c. that is being sensible of small progresse and of a great way yet before us let us presse forward for so was lie minded as he sheweth in the preceding verse and so would he have them minded in this verse 4. There are usually some within the visible Church who being be-misted with errour do not come up to give through assent unto all divine truths Paul supponeth so much if in any thing ye be otherwise minded 5. We are to deal more tenderly with some of those who are be misted with errour than with others as 1. We are to keep charity towards them and expresse our charity of them that God who hath begun to inlighten them in other things would discover unto them those truths whereof they are yet ignorant such is the Apostle's charity here God shall reveal even this unto you even this as he had revealed other things already Secondly they are to be waited on patiently without proceeding to the severe exercise of Discipline untill some competent time at least be given wherein through Gods blessing upon their own endeavours and the labours of others with them they may attain to the knowledge of those truths whereof they are ignorant or otherwayes be made unexcusable This is supponed to have been Paul's mind toward those to whom he speaketh the Lord will reveal even this unto you Doct. 6. Every one who erreth from truth is not to be used with this tendernesse as 1. not seducers but those who are seduced for the Apostle hath spoken v. 3. and doth speak afterward otherwayes of seducers Secondly it is onely those who are seduced not in fundamentall truths which are absolutely necessary but in others which are not so necessary for the Apostle supponeth those whom he would have thus used to have attained unto the knowledge of fundamentall truths according to the Canon of Scripture Neverthelesse in what we have attained c. So that their errour did ly only in some circumstantial truths relating to those greater ones as he seemeth also to import while he saith if in any thing any be otherwise minded besides that it appeareth from the body of the Epistle the false Apostles had prevailed with few or none in this Church to draw them on to their grossest errours Thirdly as their errour is onely in inferiour truths so they must not be so devoted unto their own opinions as from a desire to propagate them to rent the Church and make schismes in it but are to walk in a joynt and orderly practice with others in those things wherein they do agree not creating strife and division whether in affection or practice about those things wherein they differ for this may be taken as a condition of the forbearance to be given and of God's revealing further unto them Noverthelesse or only if we walk by the same rule and mind the same thing So there is no ground here for a boundlesse toleration of all hereticks sect-masters seducers of others nor yet to all those who are seduced except their carriage do evidence them to be studious both of truth and peace Doct. 7. As it is onely God who can reveal truth unto those who are over-taken with errour by his blessing upon ordinary means made use of for that purpose so there are promising grounds of hope that he will do so unto some to wit those unto whom he hath discovered many soul-saving truths already and who are labouring by their orderly walking according unto those truths to edifie both themselves and others Pauls hope is that God will reveal even this unto them not by any immediate revelation or any other way without the Word but by his blessing upon the Word preached and their own endeavours Isa. 8. 20. And that because he had revealed much unto them already imported in the words even this or also this and withall subjoyneth the condition whereunto we have attained let us walk to wit unitly and orderly as souldiers keeping rank without disturbing one another 7. The Church of Christ ought not upon every difference of judgement to be rent in Schismes and Factions setting up a Church against a Church or using crosse endeavours for under-minding and down-bearing of one another but unity and orderly practice according to an uncontroverted rule so far as is possible is to be kept notwithstanding of different judgments for this the Apostle exhorteth unto Let us walk by the same rule 8. Upon divided practice because of different opinions in a
Church there doth necessarily follow further division and renting both in judgment and affections for Paul having exhorted unto joynt practice he subjoyneth Let us minde the same thing that is Let us keep unity both of affection and judgment to wit in those things wherein we do yet agree importing this cannot be except there be a joynt practice Vers. 17. Brethren be followers together â—f me and mark them which walk so as ye have us for an example He repeateth the former exhortation that they would follow his example and encourageth them from this That he was not his alone many faithfull Servants of Christ did walk as he did whose example he propoundeth unto them as a mark to aim at Doct. 1. As the examples of holy men registred in Scripture are to be imitated by us to wit so far as they have been followers of Christ 1 Cor. 11. 1. so we are to be followers together of them every one helping up another and far from falling in rents among our selves under pretence of giving respect to men some more to one and others more to another 1 Cor. 1. 12. this the Apostle aimeth at while he saith he followers together of me 2. As there are some whose steps are to be followed and whose way in order thereunto is to be diligently eyed as the scope which the archer aimeth at for so the Greek word rendered Mark doth signifie So it is not every one we should so imitate but those only who have walked in the steps of the holy Apostles and other choice Servants of Christ Mark them saith he which walk so but how as ye have us for an example 3. However the way of God be in it self lovely and worthy to be chosen Psal. 19. 7. though few or none did walk in it Josh. 24. 15. yet that this way is made a beaten path by the multitude of those who have made it their choice is no small encouragement and motive to make us walk in it every example being as a standing witness to confirm from experience that all which Scripture speaketh of that way is real truth Heb. 12. 1. for so he draweth an encouragement from this That not only he but divers others did walk in that way Mark them that walk so Vers. 18. For many walk of whom I have told you often and now tell you even weeping that they are the enemies of the crosse of Christ 19. Whose end is destruction whose God is their belly and whose glory is in their shame who minde earthly things He giveth reasons to inforce the exhortation 1. There were many whose example was not to be followed to wit the false Apostles From following of whom that he may deter them as he had often before so he doth now in great grief as seeing the Church of Christ pestered with such false Teachers point them forth in their blackest colours First As being enemies to the crosse of Christ because they opposed the vertue of Christ's sufferings by which alone salvation is obtained Gal. 5. 2. and because they pressed the observation of the Levitical Ceremonies that gratifying the Jews thereby they might shift Christ's crosse or persecution for the Gospel Gal. 6. 12. Secondly Eternal destruction should be their reward if they persisted in that damnable doctrine without repentance Thirdly They were beastly belly-gods as being acted not from a principle of love to God or to the salvation of men but their own fleshly appetite that they might have wherewith to fill their bellies Rom. 16. 18. Fourthly They gloried in their wickednesse and in the multitude of these whom they had perverted Gal. 6. 13. whereof they should rather have been ashamed and which in the end should turn unto their shame And finally all their endeavours reached no higher than things earthly riches honour pleasureâ— applause and such like while as Heaven and things heavenly however much pretended unto were little minded by them And so he leadeth them to gather that such were men not worthy to be followed Doct. 1. The Lord doth sometimes suffer Seducers to multiply in a Church thus to punish the small respect which hath been given to Truth 2 Thess. 2. 10 11. and that those who are approved may be made manifest 1 Cor. 11. 19. for many walk c. 2. The abounding of such Seducers ought not in reason to detract any thing from the respect which is due unto sincere and orthodox Preachers yea such will be the more esteemed of by all sincere lovers of truth for Paul maketh this a reason why such men as he should be imitated Be followers together of me c. v. 17. for many walk saith he that are enemies c. 3. It is the duty of Christ's faithful Ministers to give frequent warning unto the Lord's People of their hazard from spreaders of Errors and wicked Seducers pointing them out in the blackest colours that people may not be insnared by them so doth Paul here Of whom I have told you and now tell you they are enemies of the crosse of Christ. 4. What ever Ministers do of this kind ought not to flow from hatred or evil will to the persons of men a desire of venting reproaches petulancy of spirit or such like Jude 9. but from pure zeal to the Churches weal and from grief of heart to see the Church of Christ pestered by them thus was it with Paul of whom saith he I do now tell you even weeping 4. In times of tryal for Truth there will not be some wanting and those in no small reputation for piety and parts who are carried on to imbrace those Opinions in the matter of Religion which lie furthest off the dint of persecution even although these Opinions be erroneous and destructive to the doctrine of the Gospel for so and in those respects those men were enemies to the crosse of Christ. 5. Not only doth profanity and vice draw down destruction and wrath upon those who live in them Col. 3. 6. but also Errors against Truth are damnable and bring destruction if not repented of chiefly to the maliâ—ious authors and factious spreaders of them for base designs fairded over with fair pretences Rom. 16. 17 18. So saith the Apostle of those masters of Error whose end is destruction 6. That is interpretatively a mans God which is the last end of all his actions and upon which all his care his thoughts and endeavours run most whether it be a mans belly the world his credit or friends hence it is said whose God is their belly 7. There are many who pretend fair for God and the good of souls and yet will be really found to be but self-seekers making a net of a fair outside to catch worldly pleasures riches and honours and this is most frequently to be found in those who spread Errors Whose God is their belly they minde earthly things 8. The chief endeavour of those who walk in a sinful way chiefly in a course of error and the
insinuating 1 Tim. 6. 9. that there is no lesse need of divine art for carrying of our selves â—right under prosperity than there is for such a christian carriage under adversity so Paul must be instructed how to be full and how to abound as well as how to be hungry and how to suffer want 7. Man's naturall faculties are renewed but not destroyed by grace or laid asleep as if Christ himself did all things and we nothing for Paul saith here that he did the action did flow from an inward principle of a renewed will and understanding I am able to do 8 The power by which renewed souls do work is wholly Christs not only the habits of grace are from him but also the actuating of those habits doth flow from his special influence through him that strengtheneth me 9. There is a kind of omnipotency in a Believer being supported by Christ's strengthning power so that there is nothing within the compasse of his christian calling and for which there is a Covenant-promise for through-bearing there is no such thing unpossible for him to do I am able to do all things 10. This note of universality All whether applied to persons or things is not to be taken every where in its larger sense but to be astricted to the clear meaning of the place where it is and the exigency of other Scriptures so Paul saith I am able to do all things which cannot be extended to all and every thing without limitation there being many things simply impossible to be done by any creature but must be restricted to all those things which consist in the exercise of christian moderation under all dispensations or at most to all things within the compasse of his christian calling and for which there is a covenant-promise for through-bearing see 1 Cor. 6. 12. and chap. 9. 22. by which rule that passage 1 Tim. 2. 6. is to be expounded Vers. 14. Notwithstanding ye have well done that ye did communicate with my affliction Having guarded upon the one hand against their suspecting of him to have been too much dejected through want he guardeth against another mistake as if their gratuity had been little acceptable unto him by shewing they had done well in doing what they had done and sharing with him in his sufferings for Christ. Doct. 1. There is nothing which men can do wherein they are not liable to mistakes for even while they are clearing themselves of one mistake they are in hazard thereby to run under another as Paul was here 2. The danger of being mistaken should hinder no man from going on in his duty he is to do what he can to take off mistakes and in the mean time be going on in what is right so Paul having cleared himself proceedeth in his duty commending those Philippians for their charity and thereby wipeth off another mistake which might have risen upon his guarding against the former Nevertheless ye have done well 3. Though the Children of God be supported with courage from himself to be content with and to undergo their present lot yet this must not make others neglect to help them in their strait because in so doing they do but what is their duty neither should it make themselves neglect the offer of supply from others or vilipend it when it 's received this were to tempt God by neglecting means of help because of Gods goodnesse in supporting under want of means when they could not be had Thus though Paul was enabled through Christ to be content with his hard lot yet the Philippians give him help and are therein approven and highly commended by him Nevertheless saith he ye have done well 4. It is the duty of all to prove confortable unto those who are suffering for truth by supplying of their necessities according to their power they did well in communicating with Paul's affliction 5. They who make conscience of this duty do hereby share in the afflictions of those who suffer for truth as if they were suffering the same things and for the same cause with them so the Apostle affirms because of their gratuitie they had communicated with his afflictions Vers. 15. Now ye Philippians know also that in the beginning of the Gospel when I departed from Macedonia no Church communicated with me as concerning giving and receiving but ye onely 16. For even in Thessalonica ye sent once and again unto my necessity The Apostle sheweth himself mindfull not onely of the present favour but also of their by-past liberalitie towards him ever since he began to preach the Gospel among them and this not onely when he was labouring among themselves but also when he was at Thessalonica and withall doth guard against their suspecting of him as too greedie in receiving so frequently from them by shewing he had received nothing as a reward for his work from any other Church in those parts for the truth whereof he appealeth to their own knowledge Doct. 1. There is a rule of equity to be kept betwixt Pastour and People that as he bestoweth upon them spirituall things by preaching of the Gospel so they should furnish him with things carnall by giving an honourable maintenance 1 Cor. 9. 11. and this a faithfull Minister may expect and crave not as a meer gratuity but as due debt 1 Tim. 5. 17. this is imported in the phrase here used by Paul when speaking of maintenance which was bestowed on him by those he laboured amongst in the work of the Gospel he useth the expression of giving and receiving which is used by Merchants who in their Books of Accompts do mark what they give out and what they receive in as the due price of their ware 2. Though maintenance be most due for Ministers yet such is the peevishnesse and greed of many that hardly can they be driven to quit any thing for up-holding of the Gospell though even an Apostle Paul were preaching among them this Paul did find no Church did communicate with me as concerning giving Though it may be also the Apostle did for bear to receive any thing from others were they never so willing for the reasons mentioned 1 Cor. 9. 15 16 18 19. 2 Thess. 3. 8 9. 3. A faithfull servant of Jesus Christ who is taken up with a desire after the gaining of souls will digest many unkindnesses of that sort passing them over as he best may especially so long as the Lord provideth for him otherwayes as he usually doth making some to shew the more of kindnesse that others shew but little so doth Paul meekly passe over his not receiving from those other Churches mentioning with thankfulnesse the help which he received from Philippi no Church communicated with me but ye only 4. This speaketh much to the commendation of a People when the generall neglect of duty by others doth not onely not make them neglect their duty but also exciteth them to be more forward in it for from this are the Philippians commended no
who were well known unto them to be such Neither doth the words following in Christ Jesus militate against this sense for even those who are externally and federally Saints are in Christ by an external and visible union consisting in the serious profession of those Truths which relate to him the effect of which union is the communication of common gifts of the Spirit to every one according to their measure see Job 15. 2. Everie branch in me which beareth no fruit which supposeth some to be in Christ in the way mentioned who yet are fruitlesse branches and so unregenerate 3. Christian charity will so far cover the infirmities and failings of others as not to disown them as Brethren nor yet neglect those christian duties which we owe unto them or are obliged to do for them as Brethren for although ch 2. v. 20 21 he complains of all who were with him except Timotheus only that no man was like-minded and all did seek their own things yet neverthelesse he doth in their name salute the Philippians calling them Brethren the Brethren which are with me greet you 4. So powerful is the Gospel being accompanied with Gods blessing Rom. 1. 16. that it will set upon and enter the Houses of greatest Persecutors and carry some of their chiefest Minions captive from their very elbow some even of bloody Nero's house are converted by the Gospel those of Cesars houshold 5. Such is the courage and valour of spirit with which the Lord doth endue sincere professors of the Gospel that they will dare to hold up a Banner for Truth even under the nose and within the gates of most blood-thirsty raging Persecutors for some of Nero's House upon all hazard perform those duties which their christian calling tied them unto chiefly they that are of Cesar's houshold do greet you Vers. 23. The grace of our Lord Jesus Christ be with you all Amen Thirdly He concludeth with his usual farewel-wish to which he affixeth his Amen Doct. 1. Gods grace is the sum of all which a man needeth to wish either for himself or others for his grace is first Gods favour as the fountain of all which is good Eph. 2. 8 9. And secondly the streams of grace inherent and increase in it flowing from that fountain 2 Pet. 3. 18. And what want iâ— there where those are So Paul summeth up all his desires in this one The grace of our Lord Jesus Christ be with you 2. Gods grace and favour which reconciled souls do injoy together with the whole bulk of graces inherent which flow from it are all purchased unto us by Christs merit and applied by his intercession and therefore is justly called the grace of our Lord Jesus Christ. 3. Our prayers and wishes unto God should proceed from such deliberation of mind Matth. 20. 22. such earâ—estnesse of heart and affection Jam. 5. 16. and such confidence of an answer according to the tenour of the promise Jam. 1. 6. that we may understandingly and incerely affix our Amen unto them So doth the Apostle Grace be with you all Amen A BRIEF EXPOSITION Of the Epistle of PAUL the Apostle to the COLOSSIANS The ARGUMENT EPaphras having founded a Church at Colosse chap. 1. v. 7. a city of Phrygia in the lesser Asia neer to Laodicea and Hierapolis chap. 4. v. 13. and perceiving the truth of the Gospel preached by him to be impugned partly by some converted from Judaisme who urged the Ceremonies of the Law as necessary to salvation chap. 2. v. 8 partly by some converted from Gentilisme who from principles of abused Philosophie did urge the worshipping of Angels and other superstitious rites grounded only upon humane tradition chap. 2. v 8. 18. He informeth Paul now prisoner at Rome chap. 4. v. 3. of the case of this Church whereupon Paul writeth this Epistle unto them His scope wherein is often prefacing to v. 12. chap. 1. to confirm that doctrine which was preached unto them by Epaphras to the end of ch 1. and to guard them against all the fore-named errours contrary to that doctrine chap. 2. and to incite them to the study and practice of holiness both in the generall and speciall duties of Christianity chap. 3. and to v. 7. of chap. 4. After which he insisteth upon some particular affairs such as recommendations salutations and some directions to the end of chap. 4. CHAP. I. IN the first part of this Chapter after the inscription v. 1 2. he insinuateth himself upon their affections and maketh way for his main purpose First by shewing he did give thanks to God for them v. 3. being moved thereto by the report of their spirituall graces v. 4 5. Secondly by commending them for their fruitfulnesse v. 6. and their Pastour Epaphras unto them v. 7 8. Thirdly by shewing he prayed also to God for them 1. for increase of knowledge v. 9. 2. for growth in holinesse v. 10. and 3. for courage under sufferings v. 11. In the second part he giveth a brief sum of saving doctrine wherein he declareth how God doth fit the Elect for Heaven v. 12. by calling them effectually v. 13. and pardoning their sin v. 14. Next he describeth Jesus Christ the Redeemer of the Elect from his internall relation to God as being his Image v. 15. his externall relation unto all things created as being before them v. 15. their Creator last end v. 16. and their upholder v. 17. and from his relation to the Church as being her Head c. v. 18. and from his furniture to the Office of Mediatour v. 19. especially to reconcile man with God v. 20. which generall doctrine of reconciliation he applyeth unto the Colossians v. 21 22. In the third part he exhorteth them to continue in this doctrine confirming the same First from the authority of his Office v. 23. which together with the doctrine preached by him was confirmed by his sufferings v. 24. and from his call to the Office v. 25. Secondly from the worth of the doctrine in it self v. 26 27 and thirdly because it was the same doctrine which he himself preached v. 28. with great pains and much divine assistance v. 29. Vers. 1. Paul an Apostle of Jesus Christ by the will of God and Timotheus our brother 2. To the saints and faithfull bretheren in Christ which are at Colosse grace be unto you and peace from God our Father and the Lord Jesus Christ. IN these two verses is the inscription of the Epistle containing first a description of those who sent it from their names and adjuncts v. 1. Secondly of those to whom it was directed from the place of their habitation and three excellent Epithets Thirdly the Apostle's usuall salutation v. 2. From the persons who sent the Epistle Learn 1. How free and powerfull must divine grace be which of a persecuting Saul Acts 8. v. 3. did make an Apostle Paul 2. In the first beginning of the Christian Church there were a certain kinde of Office-bearers
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
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
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 wiâ—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
of the cup the great wave of affliction did first beat on him and being thereby broken some small sparks of it only do light upon us I fill up that which is behind or the relicts and hinder parts of the sufferings of Christ. 5. The cup of affliction and sufferings goeth about by course and round as Christ did drink of it first the Apostles only standing by Joh. 18. 8. so their course came next 1 Cor. 4. 9. and thus it hath gone from hand to hand ever since all are not made to drink of it at once that some may still be in a capacity to pity help and sympathize with others 2 Cor. 8. 14. so the word rendred fill up signifieth to do a thing in our own course or turn 6. As the personal sufferings of Christ were for the Churches redemption and to satisfie the Fathers justice for the sins of the Elect Act. 20. v. 28. which he did compleatly Joh. 19. 30. So the sufferings of the Saints are also for the Churches good though not for her redemption or expiation of sin neither in its guilt nor punishment 1 Joh. 1. 7. yet to edifie the Church by their example Jam. 5. 10. to comfort her under sufferings 2 Cor. 1. 6. and to confirm that Truth for which they do suffer Phil. 2. 17. In which respects Paul affirmeth his afflictions were for Christs bodies sake which is the Church Vers. 25. Whereof I am made a Minister according to the dispensation of God which is given to me for you to fulfill the Word of God He confirmeth his Apostleship yet further from his calling to that Office and withall giveth a reason of his suffering cheerfully for the Churches good he was called to be a Minister unto the Church chiefly among the Gentiles of whom these Colossians were a part and that by the appointment of God that he might open up and preach the word of the Gospel fully or that God by his Ministery might fulfill that word of Prophecy and Promise of calling the Gentiles in the dayes of the Gospel Zech. 2. 11. for to fulfill the word of God may be taken either of these wayes Doct. 1. The greater honour or the more eminent office a man doth enjoy in the Church he standeth under stricter obligation to undergo affliction for the Churches good and may expect to meet with the more of a suffering lot for this engageth Paul to rejoyce in his afflictions for the Church of which Church saith he I am made a Minister 2. Ministers are but Gods Stewards and Servants under him who being the great Master of that Family which is his House and Church 1 Tim. 3. 15. will have all things ordered in it especially the number of Office-bearers their calling to and their carriage in their Office Eph. 4. 11. 1 Tim. 3. 1 c. according to his own will and prescript so Paul was made a Minister according to the dispensation of God the word dispensation signifies the ordering of things belonging to a Family by him who is Master of it 3. Though the Apostles were not tied by vertue of their Office unto any certain nation or place their charge being the broad world Matth. 28. 19. yet because every one could not actually and with advantage to the Church discharge their Office towards all therefore either by divine appointment or mutual agreement they did divide their Charge among them Gal. 2. 7. yet so as every one might exercise their Apostolick Authority in every place as occasion offered even without a particular Call from the Church Act. 10. 34. which ordinary Pastors cannot do without the bounds of their own Charge 1 Cor. 14. 48. In this respect Paul was to exercise his Apostleship among the Gentiles which is given to me for you saith he 4. The Ministers of Jesus Christ must preach the Word of God and his full Word keeping up nothing of the Word Act. 20. 27. and imploy the uttermost of their parts time and pains in so doing 1 Tim. 4. 15. for this is to fulfill the word of God according to the first sense given in the Exposition 5. What ever word of promise is given to the Church though it be never so unlikely it must and shall be fulfilled in Gods time for Paul is made a Minister to fulfill the word that is the word of promise for calling of the Gentiles according to the latter sense Vers. 26. Even the mysterie which hath been hid from ages and from generations but now is made manifest to his saints He confirmeth the truth preached by Epaphras further from the worth which is in it self by shewing it is an ancient doctrine â—id from the former ages of the Church but now made manifest in the fulnesse of time to his holy Apostles immediatly and by them to all other saints Eph. 3. 5. Doct. 1. The Gospel or doctrine of Christian Religion concerning Christ his Incarnation Natures Person Offices Death Resurrection and Salvation thereby acquired unto lost sinners 1 Tim. 3. 16. is an ancient doctrine as having been before ages and generations though not revealed which hath been hid from ages 2. This doctrine is a mysterie a thing in it self dark and secret so that Nature's light would never have found it out except it had been made manifest yea and is scarcely capable of it when it is revealed and more particularly the counsell of God in calling of the Gentiles to the fellowship of the Gospel without tying them to circumcision and the other duties of the ceremoniall Law was wholly hid from the Gentiles themselves and from the greatest part of the Jews who dreamed of no such thing yea the Prophets themselves did know but little of it for this is a part of the mysterie whereof he speaketh chiefly here even the mysterie which hath been hid from ages See Eph. 3. 3. 5 6. 3. Divine mercies are upon the growing hand Christ and free grace in its full extent was but dark under the old dispensation as being covered with a vail of many ceremonies 2 Cor. 3. 13. but now the vail is removed Christ and free grace are clearly preached and shine forth in their native beauty and lustre but now is made manifest 4. Though the Gospel be now made manifest yet they are onely saints and truly gracious who attain unto the full through and saving knowledge of it 2 Cor. 4. 3 4. wicked men have some insight in it but they know it not so as to prize it 1 Cor. 1. 18. so as to believe it and venture their Heaven and happinesse upon it Joh. 5. 40. nor yet so as to walk like it Matth. 7. 22 23. Thus it is a mysterie made manifest unto the saints Vers. 27 To whom God would make known what is the riches of the glory of this mysterie among the Gentiles which is Christ in you the hope of glory He sheweth that the cause of this manifestation was God's will and pleasure and withall commendeth and explaineth
disappointment he must resolve to labour in the Word and under crosses for the Word Paul found it so whereunto that is that he might present souls unto Christ I also labour the word signifieth to labour unto wearinesse striving 2. All the labour and striving of Ministers will not prevail to the gaining of souls without divine assistance and Christ's effectuall working with their labours striving according to his working saith he 3. When Ministers meet with any successe in their Ministery they are not to be puffed up with it or ascribe the praise to their own diligence piety or parts 1 Cor. 15. 10. but are to acknowledge thankfully God's helping hand in it So doth Paul his working which worketh in me mightily 4. The many hardships and sufferings or extraordinary pains and labour which attend the Ministeriall Calling ought not to deterre any from it who is other wayes fitted and called because there is divine help corroborating strength and answerable furniture allowed unto and will be forth-coming for those who are imployed in it so did Paul finde in his own experience his working which worketh in me mightily saith he CHAP. II. IN the first part of this Chapter the Apostle maketh way for the refutation of some errors by an insinuating Preface wherein he sheweth what a conflict he had for them v. 1. that they might be comforted united and grow in the knowledge of Christ v. 2. whose fulnesse is held forth v. 3. and that they might be guarded against seducers v. 4. And because of his affection unto them v. 5. He exhorts them therefore to adhere to the doctrine received v. 6. prescribing some helps for constancie v. 7. In the second part he refuteth some contrary errors reducing them to three heads abused Philosophie superstitious rites and Mosaicall ceremonies v. 8. which he refuteth joyntly from the fulnesse which is in Christ v. 9. and our being compleat in him v. 10. He refuteth the necessitie of Circumcision in speciall because in Christ we have the thing signified by it v. 11. and an externall seal to wit Baptisme in the place of it v. 12. Christ had renewed them without it v. 13. and abrogate the whole ceremoniall Law by his death v. 14. yea and triumphed over all their spirituall enemies v. 15. He concludes therefore against their subjecting of themselves to that yoke v. 16. because Christ the substance of those shadows was come v. 17. He argueth against the second head to wit worshipping of Angels from the ignorance and pride of those who pressed it v. 18. and their impairing the honour of Christ as Head v. 19. He argueth against the superstitious rites giving some instances of them because they were freed from the Mosaicall rites v. 20 21. and they thereby placed Religion in things perishing without any authority except humane v. 22. and taketh off some fair pretexts whereby their Patrons did defend them v. 23. Vers. 1. For I would that ye knew what great conflict I have for you and for them at Laodicea and for as many as have not seen my face in the flesh THe Apostle being to refute some errors contrary to the former doctrine maketh way for his work and yet again insinuateth upon their affections by letting them know that he was no lesse solicitous in all his actions and sufferings that they their neighbouring Church at Laodicea to whom he willeth this Epistle to be read chap. 4. v. 16. and all other Churches whom he had never seen in the face might be established in the truth than he was for those among whom he had frequently conversed Doct. 1. When a people doth once incline to error so ready are they to mistake those who would labour to reclaim or establish them Gal. 4. 16 that a Minister would use more than ordinary diligence to insinuate upon their affections and guide dexterously against mistakes and prejudices when he is to meddle with any thing of that kinde So the Apostle beside his generall preface to the whole Epistle useth here a particular one when he is to refure some errors wherewith this Church was most infested 2. Though the men of this world be little solicitous for those with whom they have not particular acquaintance Matth. 5. 45. and Christans are sometimes too apt to mis-judge those who are dear unto God according to this rule yet so many are the tyes among the Members of Christ 1 Cor. 10. â—7 that as it is the duty of every one to promove the good of others even though they had never seen them so there are some who do make conscience of this duty for the Apostle supponeth that those Colossians were apt to judge of him as minding their case little however he minded the case of others chap. 1. v. 29. and therefore he sheweth his solicitous care for them also and this that the mistake might be removed as is imported by the causall particle for which knitteth this purpose with the former for I would that ye knew 3. As faithfull Ministers will necessarily have a sighting life and many sore conflicts both in body and spirit so to make it known unto the people what sore travell they endure of this kind if it be not out of ostentation and desire of applause 2 Cor. 10. 18. is lawful and profitable for hereby people are made to bear burden with their Minister excited to minde their own salvation the more the care whereof lyeth so heavie upon their Pastors and disposed for the more ready receiving of the word from their mouth So Paul I would ye knew what great conflict I have for you 4. Ministers in speaking of their affection towards people and of their pains flowing from it and Christians also in making known their respects one to another should beware of flattering those to whom they make their respects and affections known and would guard carefully against the very suspicion thereof So Paul lest he should incur any such suspicion joyneth not onely those of Laodicea but also all other Churches as partaking equally of his Apostolick care and for them at Laodicea and as many as have not seen my face Vers. 2. That their hearts might be comforted being knit together in love and unto all riches of the full assurance of understanding to the acknowledgment of the mysterie of God and of the Father and of Christ. He giveth reasons of his great conflict for their confirmation in the Truth and why he made them know so much hereby they should reap much solid comfort their hearts should be inseperably knit together in love and attain to a large measure of rooted and experimentall knowledge of the mysterie of the Gospel Doct. 1. All men are naturally destitute of solid comfort and even the People of God when driven to extremities chiefly when the truth of the Gospel from which they did draw their consolation is questioned do finde their comfort much brangled That their hearts might be comforted saith he So for the time their
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-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
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 â—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 pardonâ—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
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 presâ—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
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