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
spirituall life and motion Joh. 15. 4. for which causes Christ and onely Christ is the Head of the Church 2. Jesus Christ is the first beginning root and fountain-cause of the Church as being that second Adam from whom all that new spirituall birth doth flow 1 Cor. 15. 45. and whose vertue purchased and applyed by him reneweth the heart and maketh the graces of the Spirit bud up in it Cant. 4. 16. so in relation to the Church he is called the active beginning or first principle and author thereof who is the beginning 3. As Jesus Christ was once among the dead so he arose by his own power from death to immortality and life whereby he hath so vanquished death that it must render up all his followers 1 Cor. 15. 54. each of whom shall rise again from death by that same vertue whereby Christ did raise up himself for in this respect he is the first-begotten from the dead 1 Cor. 15. 20. He maketh them partake of his Resurrection as the first-born did give the rest a share of his Fathers goods whereof he was Heir 4. There is nothing of Christ no not his very cross and death whereby his dignity and worth is not made famous he having by death destroyed him who had the power of death Heb. 2. 14 and thereby made death it self a passage unto life for he is the firstborn from the dead that in all things even death it self not being excepted he might have the pre-eminence 5. A holy soul zealous for the glory of Christ will make this his study to gather matter for extolling Christ even from these things which would seem to obscure his honour most thus Paul is not content to have him advanced in his works of Creation and Providence and in his Headship over his Church except he shew that even his death did bring honour to him in relation to which he saith that in all things he might have the pre-eminence Vers. 19. For it pleased the Father that in him should all fulnesse dwell 20. And having made peace through the bloud of his crosse by him to reconcile all things unto himself by him I say whether they be things in earth or things in heaven The Apostle giveth a reason why the Redeemer Christ was to be such a Person as is before described taken from the Father's will and pleasure that he should be one filled with all fulnesse both of the Godhead dwelling in him chap. 2. 9. and of the graces of the Spirit without measure Joh. 3 34. that so he might be throughly furnished to discharge that great work of Mediation in reconciling the universality of the Elect. whether already glorified or yet upon earth to a provoked God having removed the enmity which was betwixt God and them by the merite of his sufferings Doct. 1. The restoring of broken man to friendship with God and all things tending to it especially that Jesus Christ the second Person of the Trinity should under-go the work of Mediation for that end was a thing well-pleasing unto and appointed by the Father upon which is grounded the Father's acceptation of what he did for us as if we had done it our selves which otherwayes he might have rejected It pleased the Father It 's an emphaticall word in the Originall implying no lesse than an unexpressible affection to and liking of a thing 2. That any be the Churches Head it is necessary that he be full of God and of all created graces even both God and Man and therefore it is no lesse than blasphemie for sinfull man Pope or any other to assume this Title unto himself for giving a reason of this among other things why Christ is the Churches Head he saith for it pleased the Father that in him all fulnesse should dwell importing that none destitute of this fulnesse is fit to be the Head of the Church 3. God calleth none to any Office but such as he fitteth for it for being to imploy Christ for reconciling all things to himself it pleased the Father that in him all fulness should dwell 4. Christ the Mediatour is indued with all fulnesse of the Godhead and created graces In him did all fulnesse dwell 5. No lesse furniture nor this fulnesse was required for the through discharging of the Mediatory-Office and making up of friendship betwixt a provoked God and rebellious Man for in order to that in him all fulnesse did dwell 6. Man now fallen was once in a state of friendship with God for reconciliation is the making up of old friendship and by him to reconcile 7. All mankinde did fall from the state of favour and friendship with God through Adam's transgression Rom. 5. 12. for reconciliation supponeth breaking off of friendship and by him to reconcile 8. As friendship with God may be again recovered so the first motion of it cometh from God who received the wrong and not from us who gave it It pleased the Father by him to reconcile 9. Nothing ingaged God to make or prosecute such a motion but his goodwill and pleasure no need he stood of our friendship nor any losse which could come to him by our enmity and hatred Joh 22. 2 3 4. It pleased the Father to reconâ—ile all things unto himself 10. Though Christ and grace be intended for and accordingly doth light onely upon few Matth. 7. 14. yet the Gospel and Promise by which Christ and free grace is revealed and offered is drawn up in the most comprehensive expressions and this that none may hereby be excluded from laying hold on Christ and free grace but such as do exclude themselves Hos. 13. 9. To reconcile all things whether things in heaven or things in earth by which broad expressions is meant onely the Elect for there is an universality and world even of those 2 Cor. 5. 19. and not all the Creatures not Devils or Reprobates Joh. 17. 9. Yea to speak properly nor yet the Elect Angels who having never sinned was never reconciled though improperly they may be said to be so in so far as through Christ they were confirmed in grace being put beyond all reach and possibility of sinning 11. As the making up of friendship betwixt God and fallen Man could not be without a Mediatour so none in Heaven or Earth could be in all things fitted to mediate in this matter but Jesus Christ God and man by him to reconcile 12. The making up of this friendship did stand the Mediator no lesse than his blood he did bear the chastisement of our peace and laid down his life by a most shameful painfull and cursed death that so the justice of God being compleatly satisfied for our wrong we might injoy Gods peace and favour with life for he showeth the way how he reconciled all having made peace which is all one with reconciliation through the blood of the crosse that is his blood shed upon the crosse Vers. 21. And you that were sometime alienated and enemies in your mind
unrighteous sinners being found out by the onely wise God Matth. 11. 25. The righteousnesse which is of God 7. There is no gain to be had from this righteousnesse by a lost sinner except he lay hold on it by saith therefore it 's called the righteousnesse which is of God by faith 8. The grace of faith doth justifie and make a sinner righteous not as it is our work for so it is a part of our righteousnesse which is by the Law seeing the Law commandeth faith 1 Joh. 3. 23. but as it apprehendeth Jesus Christ and his righteousnesse not having mine own righteousness by the Law but that which is of God by faith saith he Vers. 10. That I may know him and the power of his resurrection and the fellowship of his sufferings being made conformable unto his death A third advantage to be reaped by renouncing confidence in all things without Christ is That hereby he should and in part did experimentally know the worth that is in Christ and find the power of his resurrection raising him from the death of sin to the life of grace as also somwhat of that comfort and joy which is in suffering for him and with him in his mystical body and so should be made conform to Christs death as holding forth a resemblance of it Doct. 1. Besides that knowledge of faith which Believers have of Christ whereby credit is given to the Word because of the authority of him whose Word it is Job 20. 29. there is an experimental knowledge whereby Believers from his effectual working in them do find and tast him to be that which the Word affirmeth of him Psal. 34. 8. It is the knowledge the Apostle here aspireth unto that I may know him and the power of his resurrection 2. The more a man attaineth to see the losse and vanity of all things without and in comparison with Christ and to rely wholly upon Christ He will attain to the more experimental knowledge and lively sense of the worth and power which is in Christ for this is one advantage which he reapeth by counting all things losse for Christ that I may know him to wit experimentally 3. To rely wholly upon the righteousnesse of Christ for justification and nothing at all upon our own conduceth much to the increase of holinesse and in no wayes doth prejudge it Rom. 3. 31. for the fruit of not having his own righteousnesse but Christs is his knowing by experience the vertue of Christs resurrection in raising him from the death of sin to the life of grace and the power of his resurrection 4. The sufferings which Believers do undergo for Christ and for his Church are a partaking with Christ in those his sufferings which he still endureth in his mystical body the Church for so much is taught by those words the fellowship of his sufferings to wit which he endureth in his mystical body the Church see Col. 1. 24. 5. As justified persons are not exempted from sad sufferings such as others of Christs mystical body the Church are exercised with so they enjoy a desirable sweetnesse in them when they meet with them Paul expecteth this else he would not have desired to know the fellowship of his sufferings 6. The experience and tast of this desirable sweetnesse is only felt by him who by denying his own righteousnesse and laying hold upon the imputed righteousnesse of Christ hath made his peace with God for the fruit of Paul's counting all things losse to gain Christ is his knowing by experience that sweetnesse which is in the communion of his sufferings 7. An holy man patiently undergoing a crosse for Christ is an evident resemblance of Christs death who notwithstanding that he was sorely assualted by men Luk. 4. 29. and Devils Matth. 4. 3. Yet remained holy harmlesse undefiled and separate from sinners Isa. 53. 9. preferring his Fathers glory and good of Believers to his own ease and immunity from sufferings Matth. 26. 39. So Paul by partaking of his sufferings should be made conform to his death 8. This may make the most bitter crosse lovely and in a sort desirable unto an unholy man that hereby he is made the more like unto his Lord and Master for this maketh Paul aim at the fellowship of his sufferings even that thereby he was to be made conformable unto his death Vers. 11 If by any means I might attain unto the resurrection of the dead Here is a fourth advantage to be reaped by renouncing confidence in all things but Christ to wit hereby and by exercising himself in holinesse and patient suffering for Christ whereof ver 10. he should though with much difficulty attain unto the glorious resurrection of the Just and have his portion in it for he meaneth here the resurrection proper to Believers only as 1 Thess. 4. 14 c. Doct. 1. The gain of closing with Christ and his righteousnesse reacheth further than to any thing within time it accompanieth a man in death preserveth his dust in the grave until the last day at the which time it shall raise him up and make him partaker of the glorious resurrection of the Just for Paul propoundeth all this unto himself as the fruit of his closing with Christ while he saith I may attain unto the resurrestion of the dead 2. However our closing with Christs righteousnesse by faith giveth a right to and an interest in that blessed resurrection and all the glory which is then to be imparted unto Believers Job 3. 36. Yet there is a way of holinesse and patient enduring of the crosse by which Believers must walk unto it for he propoundeth the knowledge of Christs resurrection and fellowship of his sufferings ver 10. as the way leading to it If by any means c. 3. As there is no small difficulty for any of the lost sons of Adam to attain unto this blessed resurrection so where the reality of it is believed difficulties will but kindle desire and quicken our diligence to be at it for the Apostle If by any means importeth not his doubt of the thing or of his partaking of it only hereby he would set out the great difficulty of attaining unto it together with his ardent desire and unwearied diligence to be at it If by any means saith he Vers. 12. Not as though I had already attained either were already perfect but I follow after if that I may apprehend that for which also I am apprehended of Christ Jesus Having shown the advantage flowing from closing with Christ he holdeth forth more of his own practice and thereby sheweth the duty of a man already ingrafted in Christ which is from the sense of his own short-coming in the knowledge of Christ his imperfection in grace and conformity with Christ to endeavour constant progresse and to aim at no lesse than perfection in all those that being the scope which the Believer is called to aim at when he is first laid hold upon by Christ in
4. There is a band of Christian love wrought by the Spirit of God by which all the members of Christ's mystical body are knit together for Love is the band by which they are knit together chap. 3. 14. Doct. 5. The more of spiritual influence Believers do draw from Christ they will band the better among themselves for their being knit together by joynts and bands as the members of the natural body by their respective ligaments doth depend upon their receiving of nourishment from the head from whom the body having nourishment ministred and knit together 6. Growth and increase is required in the members of Christ's body and an increase not in pride and conceit of gifts but in knowledge humility faith patience and other graces 2 Pet. 1. 5. which come from God This is to increase with the increase of God that is which cometh from God 7. This Christian increase and divine growth is attained unto by keeping strict union with Christ and communion with his Members for their increasing with the increase of God supponeth nourishment ministred from the Head and themselves knit together by joynts and bands Vers. 20. Wherefore if ye be dead with Christ from the rudiments of the world why as though living in the world are ye subject to ordinances 21. Touch not taste not handle not He reasoneth now against the third sort of Impostors mentioned v. 8. to wit ridiculous and superstitious rites and opinions in worship and doctrine He proponed those Impostors v. 8. in that order wherein they did break up first in the world but in the refutation he altereth the method medling with that first which had most of seeming reason for it His first argument against this head is to this purpose That seeing as he hath already proven they were freed from the Leviticall Ordinances called rudiments of the world see v. 8. which were instituted by God himself by what pretext of reason could they submit to superstitious rites appointed by men as if they were living in the world that is subjected in their consciences to the dictates of men v. 20. Of which ordinances he giveth one instance in the matter of meats and speaketh in the person of some one of those superstitious Rabbies discharging the people to touch or rather for eschewing tautologie and as the word doth also signifie to eat a little of such a meat then to taste it lastly to handle it v. 21. Doct. 1. Through vertue of Christ's under-taking to die for believers and the Father's acceptation of his death for them it followeth that all those benefits which were purchased by his death do as much belong unto them upon their laying hold upon him by saith as if they themselves had died Yea as to this effect they are reckoned to have died with him thus they were dead with Christ to those ceremonies and so they had no more power over them than the Laws of men have over those who are dead because Christ having by his death fulfilled what was typisied by them and so purchased freedome to his people from that yoke they had as much right to that purchased freedome as if themselves had died for it if ye be therefore dead with Christ c. 2. Our being freed from the tye of the Ceremoniall Law and ordinances thereof though appointed by God doth much more liberate us from the yoke of significant rites and religious ceremonies which are onely instituted by men he did not abrogate his own Ceremonies that men might appoint theirs and as it is sinfull for men to injoyn such so it is no lesse sinfull and a very betraying of that liberty which Christ hath purchased Gal. 5. 1. to give obedience to any such injunctions for he reasoneth from the abolishing of the ceremoniall Law to our not-subjecting of our selves to any ordinance of that kind if ye be therefore dead why are ye subject to ordinances 3. The authors of superstition are very diligent to have their superstitious fooleries punctually practised and their commands for that end exactly obeyed Thus he brings in the Masters of superstition delivering their injunctions as it were to every man in particular touch not in the singular number 4. There is no end of superstitious injunctions when once given way to they do both multiply and grow also more strict so here first they forbid them to eat secondly to taste thirdly not so much as to bandle 5. Satan useth most frequently to lay snares and gins in those things whereof men have most frequent use especially in our meat and drink he driveth some to sin in those by excesse Isa. 5. 11. Others by placing Religion in simple abstinence from them under pretence of a more than ordinary mortification So did these Doctors who commanded eat not taste not handle not Vers. 22. Which all are to perish with the using after the commandements and doctrines of men He addeth two other arguments against those superstitious rites especially the placing of Religion in abstinence from meats First they are appointed for the use of man and perish in the using 1 Cor. 6. 13. Secondly all such ordinances are but traditions of men Matth. 15. 9. Doct. 1. We should use all things for that end for which God hath appointed them Religion is not to be placed in those things which God hath only destinated for a naturall or civill use as the wearing of such an habit abstinence from such and such meats for the Apostle reasoneth against the placing of Religion in meats because they are appointed onely for a naturall use which all are to perish with the using 2. This doth not militate against the religious use of Bread and Wine in the Sacrament for God hath appointed those Elements to be so used and the two arguments in this verse are to be taken jointly that no humane authority can injoyn the use of or abstinence from such a sort of meat as a part of religious worship which all are to perish with the using after the doctrines of men 3. Though Church-Judicatories have power to determine time place and other circumstances of worship which are common to religious and civill actions and are left undetermined by the Word as being almost insinite and often changeable upon severall occasions 1 Cor. 14. 40. Yet the Lord hath given no such power unto men whether the Civill Magistrate Church guides or any other to injoyn any thing as service to God in it self which he hath not appointed nor yet to command any thing to be gone about as a religious ceremony or significant rite in his worship all such ceremonies were expressely prescribed by God under the Old Testament so that it was not lawfull to adde anything unto what was commanded them Deut. 12. 32. and the rule of worship must be no lesse compleat under the New Testament Heb. 3. 2. and 5. 6. So those rites were to be rejected for this same very cause they were the commandments and doctrines of men
glory so the saving graces of God's Spirit are things above as coming from above James 3. 17. and elevating the heart of him who hath them above things earthly to entertain communion with God here that he may live above with God for ever Phil. 3. 20 21. Thus they are said to be above seek the things which are above 4. Heaven and saving graces which lead to it are to be sought and diligently sought seek the things which are above The word signifieth a diligent search and is applyed to those who are vehemently desirous to have that which they seek 1. Pet. 5. -8. Mark 12. 12. 5. That Heaven and things heavenly may be thus sought diligently we must know somewhat of the worth which is in them and from knowledge put a price upon them Set your affection on things above The word rendered affection here in the Originall comprehendeth the operations of the understanding will and affections So it is to know them from knowledge to affect them and so to seek them 6. Things earthly and things heavenly are in two contrary ballances so that the more of the heart is given to the one the other getteth the lesse for he opposeth those two Set your affection on things above not on things on earth 7. Though we may use the world and things worldly yea and seek them moderatly that so we may have the use of them 1 Tim. 5. 8. yet they are to be sought in subordination and not in opposition to things heavenly They must not be sought as our last end and furthest shot Psal. 49. 11. not by unlawfull means Eph. 4. 28. or with neglect of God's worship Matth. 6. 33. not so but to reverence and submit to God when he crosseth and disappointeth us in them Job 1. 21. for in this sense he commands Set your affection on things above not on things on earth 8. Not onely are reall Believers risen with Christ First judicially Christ's resurrection as all his other actions wherein he sustained our person being imputed to us so as to obtain what was purchased by them See chap. 2. v. 20. doct 1. And secondly in their own persons all Believers being really and personally quickened and raised from the death of sin to newnesse of life by vertue of Christ's resurrection Rom. 6. 4. as that whereby he evidenced his purchasing of holiness for them by his death which he doth afterward bestow upon them But besides all the Members of the visible Church are in some sense risen with him in so far as they are actually tyed by their professing and interest in him 1 Joh. 2. 6. and by the Covenant sealed in their Baptism Rom. 6. 2 3. to make use of the vertue purchased by his resurrection for raising of them up from the death of sin to the life of grace for he supponeth they are risen with Christ If ye be therefore risen with Christ. 9. From this it followeth that all within the visible Church whether regenerate or unregenerate are to make use of this consideration of their being raised with Christ as a strong argument to make them seek after Heaven and endeavor holinesse of life the latter sort being ingaged to make use of the power of his resurrection for this end having Heaven and holinesse purchased for them if they will but by faith slee unto him the former sort having an actual right unto those things already as being judicially risen with him and the begun life of holinesse bestowed upon them by vertue of his resurrection and more of that vertue for compleating of what remaineth in readinesse to be communicated unto them if they will but imploy it by faith for from this ground he inforceth holinesse If ye be therefore risen with Christ seek those things c. 10. Jesus Christ in his Humane Nature is now in Heaven and not upon earth else the Apostle's argument would not hold to seek things which are above because he is there 11. The love which Christians do bear unto Christ ought to be such that the very place where he is ought to be lovely for his sake their affections being wholly set upon it and upon those things which are in it and slow from it or tend towards it for so he reasoneth Set your affection on things above where Christ is I 2. The great glory which Christ our Head injoyeth in Heaven together with the power and authority put upon him for the Churches good especially for bestowing of grace and glory Acts 5. 3 is a strong incouragement to make the Members of the Church and chiefly reall Believers set about the study of holinesse for this glory and power of his is signified by his sitting at the right hand of God Eph. 1. 20 21 22 23. and from this he reasoneth that they should seek those things which are above whereby he compriseth all those duties wherein holinesse consists even from this that Christ is sitting there at the right hand of God Vers. 3. For ye are dead and your life is hid with Christ in God 4. When Christ who is our life shall appear then shall ye also appear with him in glory He giveth further reasons to inforce the exhortation First they were spiritually dead to sin and by consequence to those earthly things so as not to place their happiness in them or to be sinfully eager in seeking after them 2. Though their spirituall life whereof they were partakers by their rising with Christ was for the time hid under crosses and infirmities yet it was surely kept for them by God in Christ v. 3. and should hereafter gloriously appear in Christ's second coming v. 4. Doct. 1. Reall Believers are spiritually dead not in sin Eph. 2. 1. but to sin Rom. 6. 11. the dominion and reign of sin being shaken off Rom. 6. 14. and its strength much weakened by the power of grace Gal. 5. 17. though not totally subdued Rom. 7. 18. and Christ having undertaken to subdue it wholly in them Eph. 5. 27. And all the members of the Church though not as yet real Believers have ingaged themselves to imploy the strength of Jesus Christ for the subduing of sin whence in some sense to wit judicially by obligation they may also be said to be dead for the Apostle supponeth of all of them every one in his own way that they were thus dead for ye are dead saith he 2. The consideration of this that we are thus dead to sin is a strong argument for the not-inslaving of our affections to things earthly for that would argue sin to be yet reigning and were an adding of fuell to sin for keeping of it alive after we have under-taken to be its death It 's used as an argument here to that purpose for ye are dead 3. The spirituall life of grace here and of glory hereafter is a life desirable and onely worthy of the name of life our naturall life being but short uncertain and common to us with devils
in every prayer of mine for you all making request with joy The Apostl's scope being to excite those Philippians unto constancy and further progresse in faith and piety doth for this end wisely make known the good esteem which he had of them in so far that whensoever they came to his remembrance which was very frequently and especially in prayer he was constrained not only to pray but to blesse the Lord for them Doct. 1. It should be the frequent subject of a Ministers thoughts to observe how the work of God doth thrive among his Flock So was it with Paul for saying upon every remembrance of you it is certain he had many remembrances of them 2. When a faithful Minister seeth the people of his charge thriving by Gods blessing upon his labours amongst them it must needs be to him the matter of much joy and thanksgiving how sad soever his case be otherwise So the Philippians profiting maketh Paul though a prisoner glad making request with joy 3. Then is our joy for things comfortable and pleasant unto us rightly expressed when it runs out in praises and thanksgiving unto God for so doth Paul expresse his joy I thank my God 4. Then will a man the more chearfully blesse the Lord for favours bestowed upon others when he looketh upon God as reconciled to himself for hereby Paul is helped not a little to give thanks when he looketh upon God as his God I thank my God 5. As a Minister should rejoyce for spiritual favours already bestowed upon his Flock So also he should pray for what is inlacking for Paul doth both making request with joy Vers. 5. For your fellowship in the Gospel from the first day until now He giveth reasons for his joy on their behalf whereof the first is Their embracing the Gospel whereby they were brought unto fellowship with Christ and his Church and that so readily after the first preaching thereof amongst them together with their constancy therein unto that very time Doct. 1. There is a real fellowship and communion which those who embrace the Gospel have one with another 1 Joh. 1. 7. and all of them with Christ 1 Joh. 1. 3. which consisteth in those nigh relations and the exercise of mutual duties founded upon these relations under which one of them standeth toward another 1 Cor. 12. 25. and all of them towards Christ and Christ towards them Revel 3. 20. Hence he calleth their embracing of the Gospel their fellowship in the Gospel 2. That a people or person doth readily assent to the call of the Gospel and remaineth constant in the profession of and obedience unto it is matter of thanksgiving and praise unto God for this was Paul's joy for those Philippians even their fellowship in the Gospel from the first day until now 3. It is not fit that any man especially a Minister should boast much of the reality of grace in any upon a profession newly taken up until after a times trial it be seen how the person holdeth up in his profession by walking equally in the latitude of duties and constantly in variety of cases and conditions lest haply he be afterwards ashamed of his confidence Therefore Paul doth not boast much of those Philippians untill he take some proof of them from the first day until now Vers. 6. Being confident of this very thing that he which hath begun a good work in you will perform it until the day of Jesus Christ. A second reason of his joy was The confidence which he had of their perseverance in grace unto the end and of their being carried on by the same power which did begin the work of grace in them This he speaketh unto the whole Church not as if every one in it to his certain knowledge in the judgment of infallible verity had been truly gracious But because in the judgment of charity which supposeth the best where it hath any probable appearance and no evidence to think otherwaies he found it equitable to think so of all especially being perswaded that there were many such among them in whom only this and the like expressions were verified which were spoken generally unto all See 1 Cor. 6. 11. compared with Chap. 11. 21. Doct. 1. They who have received grace shall never totally lose it but undoubtedly persevere therein to the end for Paul is confident of this very thing to wit Of their perseverance 2. The certainty of the Saints perseverance is not grounded upon the stability of their resolutions Psulm 73. 2. nor yet upon the stability of gracious habits in themselves Rev. 3. 2. But upon the power of God which is engaged for their preservation against all opposition for the ground of his confidence is that God is engaged for the thing He who hath begun a good work in you will perform it 3. The work of grace is not perfected at the first but hath its own beginings progresse and accomplishment at death He that hath begun will perform it until the day of Christ. 4. The whole progresse of this work from the first step unto the last is all from God and from no power of our own free-will He who hath begun will perform 5. Albeit grace in Believers will be perfected at the time of their death Heb. 12. 23. when their soul shall be presented before Christ their Judge and carried up to be with him yet the compleat consummation of their blessed estate in soul and body is reserved till Christs second coming wherein he shall raise up their bodies in an incorruptible estate unite them to their souls and carry up the whole man with him to put on the capestone on that work of grace begun here for this cause saith he He will perform it until the day of Jesus Christ not only of their particular judgment but specially of his second coming Vers. 7. Even as it is meet for me to think this of you all because I have you in my heart in as much as both in my bonds and in the defence and confirmation of the Gospel ye all are partakers of my grace A third reason of his blessing God for them cleari 〈…〉 and confirming the former is He conceived himself bound to judge of them all as truly gracious and such as should persevere unto the end by reason of his hearty affection towards them which together with his judgement of them flowing from it was grounded upon the evident signs of grace in them the same grace for kind which he himself had in so far as they had in a special mannerowned him and in their own sphear joyned with him both in his sufferings actings for the defence and confirmation of the Gospel Doct. 1. Where sincere love is among Christians there will be a communion of prayers praises and of good hopes for from this that he had them in his heart he inferreth it was meet or just for him to do all the foresaid duties for them 2. That which
place of Circumcision now abolished the fruits of which seal are mortification of sin and vivification in grace by vertue of the death resurrection of Jesus Christ being laid hold on by faith which is wrought in us by the mighty power of God so that there was no place left for Circumcision Doct. 1. The Sacrament of Baptism under the new Testament succeedeth to Circumcision under the old and is to be administred to Children born within the visible Church as Circumcision was to Infants of eight dayes age then Gen. 17. 12. for not only both do seal the same Covenant of grace and are initiatory seals of it but also Paul sheweth that the Christian Church is as compleat now in Christ as the Jewish Church was though we want Circumcision because we have an Ordinance as good as it was to wit Baptism Now if Baptism did not belong to Infants we should not yet be so compleat as they were seeing the Covenant was sealed by Circumcision both to themselves and their little ones Buried with him in Baptism 2. Regeneration consists of two parts to wit first Mortification of sin which ought to be a through and constant work here set forth by our being buried which speaketh more than death And secondly Vivification or quickning in grace set forth by our rising again Doct. 3. Both those parts of Regeneration are sealed in Baptism not as if we were of necessity to suppone that those are already in the person to be baptized but because Baptism obligeth the baptized person to set about these and sealeth up the whole Promises on Gods part even those which are for sanctification and grace so that whenever the party baptized shall lay hold by faith upon the Promise he hath God engaged by word and seal to make it out thus Circumcision was a seal of the righteousness of faith Rom. 4. 11. and yet it was not to be supponed that every Child of eight dayes age had actual faith Buried with him in Baptism wherein ye are also risen 4. Though the Sacraments do seal up grace to us in the way presently mentioned yet they do not confer grace upon us by any proper vertue of their own nor yet is there any principle of power in us which can reach the effectuating of such a work Eph. 2. 1. although the Sacraments do strongly tie us to the working of it as said is It is only the death burial and resurrection of Christ which is the fountain-cause of our dying to sin and living to God in so far as by the merit efficacy and example of the former we attain unto the latter in which respect we are said to be buried with him and risen with him 5. It is no lesse than the infinit power of God which worketh faith in us and neither Sacraments nor the Death or Life of Christ will avail to the subduing of sin and quickning of grace except Jesus Christ be laid hold upon by faith We are buried with him by faith and faith is the operation of God 6. In our acting of faith in God we are not to lay hold upon him in a general confused notion but should eye that in God most which is most conducing unto that purpose for which we do imploy him Thus speaking of faith as it imployeth God for quickning in grace he casteth an eye to that work of God whereupon our quickning in grace dependeth most even his raising of Christ from the dead Vers. 13. And you being dead in your sins and the uncircumcision of your flesh hath he quickened together with him having forgiven you all trespasses He giveth a further reason against the necessity of circumcision to wit when they were dead in sin and without circumcision as being Gentiles see Eph. 2. 11. God had quickened them with Christ making them partake of the life of grace purchased by him here and giving them right to the life of glory hereafter having pardoned all their sins freely for his sake So there was no necessity but rather it would be impiety to return unto Circumcision now especially seeing it was urged by the false Apostles as a necessary mean to get their natures purified and their sins pardoned Doct. 1. Every man by nature through sin is in a state of death he is thereby spiritually dead as being deprived of all grace union and communion with God chap. 1. 21. he is also judicially dead as lying under the sentence of death pronounced by the Covenant of Works Gen. 2. 17. And you being dead in your sins 2. As this state of death doth totally disable us from quickening our selves it is onely God who quickeneth so no misery of the creature though never so comprehensive as extending it self both to our outward and inward state though never so desperate as being past all remedie by humane help will impede God from doing good and bestowing of the choicest good Thus though they were miserable for their inward state as being dead and so incurable by humane Art and for their outward state as being in the uncircumcision of their flesh or uncircumcised Gentiles yet God doth quicken them 3. Whenever a man believeth in Christ he is in the same moment of time united to Christ and so that all which he did or suffered as sustaining our person or which he procured for our behoof as being our Head whether in his death buriall or resurrection is imputed to us by God and a right unto them derived to us as if we had been personally present with him all those times and given our consent to his doing of all those things in our name and for our behalf hence is it that He is said to have quickened these Colossians together with him though Christ had risen from the dead some years before their coversion 4. There is no spirituall life attainable except our obligation to wrath by the pardon of sin be removed you hath he quickened having forgiven you all your trespasses 5. This pardon though dearly purchased by Christ Matth. 26. 28. yet it is freely bestowed upon us having forgiven you the word signifies freely forgiven as coming from a root which signifies grace 6. Pardon of sin is also universall as leaving no sin unpardoned to him who doth believe and repent Psal. 32. 5. having forgiven you all trespasses Vers. 14. Blotting out the hand-writing of ordinances that was against us which was contrary to us and took it out of the way nailing it to his crosse The Apostle illustrates the benefit of pardon and bringeth an argument against the Ceremoniall Law in generall by shewing God had not onely forgiven the debt of sin but Christ also by his death had destroyed their obligation to wrath because of sin making it altogether uselesse ever to give faith in Law against them which obligation he calleth the hand-writing of ordinances which was contrary to us alluding to written obligations among men for sums of money or such like wherein there is the body of
the Writ and the Debtors subscription answerable to which there is in this hand-writing First the obligation it self to wit the Covenant of works and condemning power of the Law Gal. 3. 10. Secondly our assent and subscription to this obligation which is the sentence of every man's conscience against himself whether of Jew or Gentile whereby he assents to the equity of that curse which the Law pronounceth Rom. 2. 15. But particularly and over and above to the Jews this subscription was the practice of the Ceremoniall Law which being separated from Christ and looked upon as service acceptable to God in it self as it was gone about by many of the Jews before Christ came and so urged by the false Apostles upon the Gentiles the practice I say of the Ceremoniall Law so considered was nothing else but a publick testification of their own guilt for example by killing a beast was testified that they deserved to die themselves and seeing the dispute is in this place against the Ceremoniall Law this hand-writing in ordinances is to be taken mainly in this sense although we are not to exclude the former now the argument concludeth strongly that seeing the debt is payed the obligation cancelled it were madnesse and impietie to renew it again as those did who practized the Legall ceremonies Doct. 1. There is an obligation above the head of every man through vertue of the curse of the Law binding him over to under-ly eternal wrath for sin assented unto and as it were subscribed by the voice of every man's conscience and by the practice of the Ceremoniall Law unto the Jews for this is the hand-writing of ordinances here spoken of 2. This obligation must be cancelled and so the condemning power of the Law abrogate before sin be pardoned and our right to Heaven obtained for with respect to the impeding of those it is said to have been against us and contrary unto us 3. None but Christ could destroy this hand-writing because none other was able to satisfie the sum contained in it Heb. 10. 9. for he speaks of Christ while he saith blotting out the hand-writing in ordinances 4. It stood Christ no lesse than his life to get this bond destroyed for he behooved to pay the sum before the condemning power of the Law could cease Joh. 3. 16. and to produce the substance before those Legall shadows could evanish Heb. 9. 12. both which required his death so he is said to nail it to his crosse 5. It is a matter of no small difficulty to get the conscience of wakened sinners quieted and their hearts perswaded that their obligation to wrath because of sin is removed therefore the Spirit of God useth so many expressions to assure their heart in this matter the hand-writing is blotted out as it were crosse-strokes are drawn through it but left the heart suspect it may be yet legible therefore he addeth it is removed and taken out of the way but left haply it should be again found and produced he addeth yet it is torn destroyed and nailed to the crosse and so made fully uselesse ever to witnesse any thing against the Believer 6. Though Christ did compleat this sum contained within this hand-writing while he was hanging on the crosse so as the Father's justice had no more to seek of Christ the Cautioner Joh. 19. 30. in which sense he did even then meritoriously destroy this hand-writing yet the obligation standeth still in force against the sinner till he enter himself Heir by faith unto Christ's obedience and death for this was the order agreed upon betwixt the Father and the Son according to which the fruits of his death were to be applyed to wit by faith Joh. 3. 16. So it is clear from Verse 13. those Colossians were dead in their sins before their renovation which was long after Christ's death Vers. 15. And having spoiled principalities and powers he made a shew of them openly triumphing over them in it He in largeth the present argument thus that Christ by destroying that hand-writing hath spoiled disgraced and triumphed over all our spirituall enemies especially Satan the great Generall and his whole Army of sins temptations death and hell which fighteth under his banner and this even by his sufferings wherein he alludeth to the ancient custome of Conquerors who did dis-arm then captives having joyned them by two or moe in chains made them march before to their publick shame and disgrace they themselves coming after in their triumphing chariot so did Christ having spoiled principalities and powers made a shew of them c. Doct. 1. The power of Devils is very great as being spirituall substances strong and mighty Angels Jude v. 6. having the world and sin under them as their subjects Eph. 2. 2. Thus from their power they are called principalities and powers 2. This great power of theirs is wholly imployed to oppose the work of man's salvation for they are spoken of here as opposits 3. Satans power over souls doth flow from the sentence of condemnation pronounced by the Law against sinners and consists in that dominion which sin hath obtained over them for upon the blotting out of that handwriting he was spoiled of his power as appeareth from the connexion 4. Jesus Christ having satisfied the Fathers justice and thereby not only enervated the Law 's condemnatory sentence v. 14. but also obtained from the Father That sin should no more have dominion over the redeemed ones Rom. 6. 14. he hath spoiled the Devil of that great power which once he had so that though he can and doth tempt Believers yet he cannot overcome them though he hold them in exercise he cannot mar their salvation 1 Cor. 10. 13. he may bruise their heel but cannot break their head Thus with Christ's blotting out the hand-writing is conjoyned his having spoiled Principalities and Powers 5. Christ doth bring about his most gracious works in a way which seemeth most unlikely to carnall sense so that no eye but that of faith can take him up what other eye could take up Christ as doing all this upon the crosse when the Jews and Roman souldiers were spoiling him and parting his garments that he even then and by being spoiled was spoiling principalities and powers when they were putting him to shame and disgrace that he even then was making a shew of Satan openly and was rubbing disgrace upon him overcoming him with his own armour and when they were triumphing and insulting over him that even then he was triumphing over all the Devils in hell as having by his death given the dead blow to their power and kingdom and so overcame them by suffering himself to be overcome by them triumphing over them in it to wit in his crosse 6. How dear soever the work of our salvation did stand to Christ it was matter of no small joy unto him to have it throughed and those who were enemies to it destroyed for while he is bleeding and racked