now also c. Vers. 21. For to me to live is Christ and to die is gain He giveth a reason of his indifferencie whether to die or to live of which he spake ver 20. to wit if his life be prolonged unto him to live is Christ that is Christ was to be the scope of his life he having destinated it wholly to his service but if he die death should be gain and advantage to him Doct. 1. Then and in no other case is poor silly life worth the having when the extolling of Christ is the main scope at which we aim in our life For this maketh Paul indifferent to live or not to weary of life for unto me to live is Christ saith he 2. Who ever hath dedicated his life to get Christ exalted by it will find death it self to be great gain and advantage as being thereby freed from sin and misery Rev. 14. ver 13. and admitted unto the full injoying of Christ 1. Cor. 13. ver 12. unto all eternitie 1. Thess. 4. ver 17. for unto Paul to die is gain because unto him to live was Christ. Vers. 22. But if I live in the flesh this is the fruit of my labour yet what I shall choose I wot not He explaineth the first member of the preceding verse shewing if he should live any longer in tâ—is corruptible flesh this or that life should be the fruit of his labour that is the gaining of souls to God by his labour should be the scope of his life and then declareth his former indifferencie to be such that he knew not whether to choose death or life though it were given him to his option Doct. 1. The manifold infirmities accompanying this mortall fading life do not impede the labour of Gods faithfull servants from being fruitfull in order to the honour of Christ and good of the Church the wisdom of God judging it most convenient to commit this heavenly treasure to earthly vessels and to bring about the great work of saving of souls not by sinlesse holy and uncorruptible Angels but by poor weak men who carry about fading flesh as our selves 2. Cor. 4. ver 7. So if Paul had lived in the flesh his labours should have had fruit that way if I live in the flesh this is the fruit of my labour 2. Who ever knoweth ought of a life to come and of a right unto it cannot but speak contemptibly of the life which now is while he compareth the one with the other so Paul as contemning this life being compared with that calleth it a living in the flesh 3. A man may be so perswaded of a life of glory after death upon the one hand and so convinced of the great advantage which may come to the Church by the prolonging of his life upon the other hand that if to die or live were given to his wish he could not easily determine himself which of them to choose So is it with Paul what I shall choose I wot not saith he Vers. 23. For I am in a strait betwixt two having a desire to depart and to be with Christ which is far better 24. Nevertheless to abide in the flesh is more needful for you He professeth his strait shewing there were weighty reasons on both sides When he looked on death therein he saw his own particular advantage even to be still with Christ when he looked upon life therein he saw advantage to the Church and hence ariseth his strait what to choose or refuse Doct. 1. Death is not a destruction of the godly but a separating of the soul from the body a flitting from one place to another a releasing of the soul from the captivity of the body wherein it was inclosed and a setting of it at liberty for Paul maketh use of a word to expresse death rendred here to depart which signifieth to dissolve things before conjoyned to change our abode or our dwelling to set sail for another Country and to be released from prison 2. It is lawfull yea and in some respects a duty for Christians not only frequently to think upon death but also to long after it for Paul hath a desire to depart 3. Then is our longing after death commendable when it proceedeth not from desperation or wearying of the crosse which God hath laid on Ionah 4. 3 4. but from a desire to be with Christ for here those are conjoyned I desire to depart and to he with Christ. 4. The souls of men and women are not annihilated after death neither do they sleep until the Resurrection nor are they detained by the way from immediate passing into glory if they have been Believers as the souls of others do enter into everlasting condemnation for Paul knew nothing of a Purgatory after death but he expected presently to be with Christ. 5. There is no proportion betwixt the choicest contentments even those that are spiritual which can be attained here and that exceeding weight of glory which the Saints shall enjoy hereafter the latter doth so far exceed the former for to be with Christ saith Paul is far better 6. Though Christ be present with and dwell in the hearts of Believers by faith even while they are here Eph. 3. 17. yet all that presence and nearnesse is but a distance and kind of absence being compared with that measure of nearnesse to and presence with him which shall be enjoyed hereafter the former being but mediate through the glasse of Ordinances 1 Cor. 13. 12. frequently interrupted Psal. 30. 7. and no waies full 1 Cor. 13. 12. But the latter shall be immediate 1 Cor. 13. 12. constant 1 Thess. 4. 17. and so full that they who shall enjoy the meanest degree will finde no inlack Psal. 17. 15. for he saith after his departure he will be with Christ as if he had never enjoyed his presence until then 7. The Church of Christ hath much advantage by injoying of faithful Ministers and suffereth much by their removal for my abiding in the flesh is needful for you saith Paul 8. It is only the publick good of the Church and others of whom we have charge and not particular contentment which can be enjoyed here that ought to cast the ballance of our affections towards a desire of having our life prolonged for only this hath weight with Paul while he saith to abide is more needful for you Vers. 25. And having this confidence I know that I shall abide and continue with you all for your furtherance and joy of faith 26. That your rejoycing may be more abundant in Jesus Christ for me by my coming to you again Having showen ver 20 c. that his adversaries should be disappointed of what they aimed at in the first place which was to drive him unto apostasie he sheweth here they should be also disappointed of what they designed in the next place which was the inciting of Nero to take away his life for from what he hath presently said how
an act of Gods mercy but God had mercy on him 3. That God preserveth the life of faithful Pastors is an act of no small mercy especially unto those who enjoy the benefit of their labours and the removal of such by death should be looked upon as no small stroak but God had mercie and his removal by death would have been sorrow upon sorrow even to Paul 4. Seeing death considered in it self is terrible Psal. 55. 4. the reward of sin Rom. 6. 23. and a privation of present life Jam. 2. 26. Deliverie from it though but for a time is a mercy even to believers who by death lose nothing but gain much Chap. 1. v. 23. especially if their delivery from death be a mercy unto others hence it is that Epaphroditus his delivery from death was a mercy even unto himself but God had mercy on him 5. A work of mercy ordinarily goeth not alone but carryeth many mercies along with it some to the person himself upon whom the work is wrought and some to others who are concerned in him Thus the mercy that was manifested to Epaphroditus in his recovery was a mercy also to Paul and not on him only but on me also 6. Then do mercies weigh with us as they ought when we look upon the sad effects which would have followed upon the not bestowing of such a mercy Thus Paul taketh a view of the extremity of sorrow which the death of Epaphroditus would have caused unto him which maketh him look upon his recovery as a mercy but on me also lest I should have sorrow upon sorrow 7. So merciful is God that though sometimes he causeth grief unto his dearest servants yet he considereth their weakness and doth not overcharge them with sorrow so he spared the life of Epaphroditus lest Paul should have bad sorrow upon sorrow 8. Courage under sufferings for Christ and rejoycing in God may well consist with moderate sorrow and heavinesse because of crosse dispensations for though Paul hath professed often his great joy under his bonds aâ— chap. 1. v. 4 18. yet he was not free of sorrow lest I should have sorrow upon sorrow which supposeth he had some sorrow already Vers. 28. I sent him therefore the more carefully that when ye see him again ye may rejoyce and that I may be the lesse sorrowful Having given and enlarged one reason for his sending Epaphroditus he addeth other two First That the Philippians having seen their faithful Minister whom they once took for dead might rejoyce Secondly That Paul's own grief might he somwhat eased their Minister being once restored to them of whom they were deprived for his cause Doct. 1. True love and christian friendship protracteth not favours but doth timeously what should and may be done for those unto whom it pretendeth so Paul sendeth him timeously and carefully that is presently after his recovery I sent him therefore the more carefully 2. The weights and griefs of the godly do prove an occasion of rejoycing afterwards their evening of sorrow endeth in a morning of joy So the grief which these Philippians had because of their Pastours sicknesse and apprehended death endeth in joy when they see him in health again that when ye see him again ye may rejoyce 3. It will be somewhat burdensome to an ingenuous spirit whatever otherwayes be his straits that others should suffer prejudice and be at any losse by reason of their kindnesse unto him So it was matter of sorrow unto Paul that those Philippians because of their respect unto him were so long deprived of their own Minister this was the sorrow which he was to be eased of by his return that I may be the lesse sorrowfull 4. It is sufficient for modest submissive and exercised Christians to meet with some mitigation of their sorrow though it be not removed from them wholly So Paul looks on this as satisfactory to him that of the great weight of sorrow and affliction wherewith he was pressed a part was to be removed that I might be the lesse sorrowfull saith he Vers. 29. Receive him therefore in the Lord with all gladness and hold such in reputation From what he hath said of Epaphroditus he exhorteth them to receive him with all joy and to give all due honour and respect unto him and to such Ministers as he was Doct. 1. The carriage or deportment of people towards faithful Ministers should not be as unto private friends but as to publick persons representing Christ as sent from Christ and as Ambassadours in Christ's stead for this is to receive them in the Lord which Paul here commandeth 2. There cannot a richer blessing be bestowed upon a People than that of a faithfull painfull and loving Minister therefore Paul bids them receive him with all gladnesse as if he had been all the friends they had in the world restored unto them from death to life 3. When the Lord doth blesse a People with such a Minister they ought to esteem highly of him as of a precious Jewell and pearl of price as they would not by their ingratitude and loathing contempt provoke the Lord to plague them with his removall Matth. 10. 23. hold such in reputation or esteem of such as precious 4. As it is Satans great design to bring a faithfull painfull Minister to disgrace and contempt Zech. 3. 1. So it is the duty of all who wish the thriving of piety and the Church to be secured from profanity and errour by all means to uphold the credite of that calling together with the lawfull authority and due respect of these who carry themselves faithfully in it so Paul commandeth that such he held in reputation Vers. 30. Because for the work of Christ he was nigh unto death not regarding his life to supply your lack of service toward me He giveth a reason why they ought to receive him gladly because he had in a sort mis-regarded his life and brought himself to the door of death for the work of Christ that is by his watching travell and pains taking to minister unto Paul in his necessities doing his utmost that Paul should want no necessary duty no more thaâ— if all the Philippians had been present attending him at whose direction he did what he did and which they would have done themselves if they had been present Doct. 1. Not only the preaching of the Word but also the performance of the duties of humanity civility and charity unto those who suffer for truth is the work of Christ and that not only because such works are particularly injoyned by Christ Heb. 13. 3. but what is done unto any such is accompted done to him See Matth. 25. 36. 40. So Epaphroditus his attending upon Paul in prison is called the work of Christ. 2. Then may a man have a good conscience under his sicknesse and bodily infirmities yea and death it self when his well-ordered zeal for Christ hath brought them on for Epaphroditus is here commended that for
the 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
over-shadow me yet Christ is preached and I rejoyce 3. The man whose heart is inflamed with love to Christ's honour and the salvation of lost sinners so as not to value his own particular hazard being put in the ballance with those may expect to find much joy and comfort under his saddest sufferings for Paul being thus disposed rejoyceth though in bonds I therein do rejoyce Vers. 18. yea and will rejoyce 19. For I know that this shall turn to my salvation through your prayer and the supply of the Spirit of Jesus Christ. That he may yet further prevent their stumbling at his sufferings he sheweth That as the Gospel had gained much thereby already it should gain yet more and that his joy in that respect should not be taken from him and that because he knew partly from Scripture and partly also as it appeareth from special revelation that this to wit all the machinations of his adversaries against him should be so ordered of God as that by the renewed supply of furniture from the Spirit of Christ obtained by their prayers his salvation should be advanced by them where by salvation we understand not only his eternal well-being but his constancy also in avowing Truth and the preservation of his temporal life for the time as he cleareth afterwards the contrary of both which was aimed at by his envious brethren their design being as it seemeth either to drive him through his own fear unto apostasie from Christ or otherwise to incite Nero to put him to death Doct. 1. A suffering Christian especially a Preacher may attain not only to present sweetnesse and joy under a bitter crosse but also to a sweet strong perswasion of the continuance of that joy in the time to come for Paul not only rejoyceth in the mean time but also confidently resolveth I will rejoyce 2. The joy of a Christian under a crosse is grounded not only upon good presently enjoyed and felt but also upon that which by faith is apprehended as yet to come so Paul rejoyceth and promiseth to rejoyce because he knew by faith that this should turn to his salvation 3. So powerfull and wise is God in working that out of the eater he can bring meat by ordering our sad afflictions so that our salvation both temporal and eternal shall be advanced thereby thus was it with Paul I know that this shall turn to my salvation 4. That Christians are kept constant under sad sufferings and made to advance in the way towards salvation thereby proceedeth neither from the nature of the crosse nor yet meerly from the power of inherent grace but chiefly from the actual influence and renewed supply of furniture from the Spirit of Christ for that this did turn to his salvation was through the supply of the Spirit of Jesus Christ. 5. Prayer conscientiously gone about is an excellent mean for drawing from God through Christ the choicest of his mercies not only to our selves but also to others for whom we pray So through the prayer of those Philippians supply from Christ was to be communicated to Paul 6. They who pray best and most spiritually are not most taken up with the conceit of their own prayers for Paul imputeth his receipts more to their prayers than to his own though none will question but he prayed as much and as well as any of them through your prayers saith he Vers. 20. According to my earnest expectation and my hope that in nothing I shall he ashamed but that with all boldnesse as alwayes so now also Christ shall be magnified in my body whether it be by life or by death Paul's envious adversaries aimed at two things either to drive him to apostacie or to incite Nero to take his life and in the preceding Verse it is showen that Paul knew they should be disappointed in both these Now he explaineth his knowledg and perswasion of their disappointment in the first and sheweth the ground of that perswasion His perswasion had two parts the Negative part is No terrour of flesh should ever make him deny the truth as a man ashamed of it The Positive is That he should continue in the stout avowing of truth and magnifying of Christ whether he died or lived The grounds of this his perswasion were hope in Gods Word his earnest expectation flowing from his hope and by-past experience Doct. 1. To turn our back upon truth for eschewing of suffering saith as much as that we are ashamed of Christ and his truth and there fore they who do so may expect that Christ will be ashamed of them See Luke 9. ver 26. hence in place of saying he will not deny truth in any thing he saith in nothing I will be ashamed 2. Christians in the case of tryall especially would be very strict and precise so as not to recede from the least point of truth or dutie Thus the Apostle resolveth I will be ashamed in nothing 3. The first step towards defection is a declining of and relenting in the professing and bold avowing of truth when God calleth us to it and to avow truth boldly as occasion offereth is a soveraigne mean to keep us from being ashamed of it For Paul opposeth those two his being ashamed of truth and his bold avowing of it the latter as preventive of the former in nothing I will be ashamed but that with all boldnesse 4. The avowing of truth boldly under persecution tendeth much to the magnifying of Christ his truth for which we suffer and his strength which beareth us up under sufferings being thereby much commended Hence he calleth his boldnesse for truth under his bodily sufferings a magnifying of Christ so now also Christ shall be magnified in my body 5. A Christian is not to hesitate much in the matter of his death or life if so he may get Christ magnified by either of them for Paul standeth not much if so Christ be magnified whether it be by death or life 6. The hope of a Christian having a word of promise for its ground Psal. 130. ver 5. shall never be disappointed for Paul concludeth all this should turn to his salvation and that he should be carried through under sufferings because there being a generall word of Promise for it Rom. 8. ver 28. he hoped in that word according to my hope saith he 7. Then is our hope of the right stamp and truly Christian when being founded upon the Word it exciteth the heart earnestly and by all lawfull means to puâ—sue after the thing hoped for so the Apostl's hope is joyned with earnest expectation the word signifieth the expectation of a thing with head and neck stretched out as pressing to be at it 8. The frequent experience of Gods being nigh unto us and honouring of himself by us in former tryals is a ground for hope to rest upon that he will not leave us in the present strait so Paul gathereth present confidence from former experience that as alwayes so
useful the continuance of his life should be to the Church of Christ and withall having probably a special revelation of the thing he expresseth at least his confidence if not his certain perswasion that not only his life for this time should be preserved but also that being set at liberty he should come and remain with them and all this that they might be further promoved in the way to Heaven especially in the grace of believing ver 25. and have more abundant matter of gloriation in Christ having received a new proof of his power and good will in delivering of Paul from death and sending him unto them ver 26. Doct. 1. The Lord in mercy often prolongeth the life of useful instruments and keepeth them from Heaven the longer that the Church may reap advantage by their labours So Paul was to abide and continue with them all 2. A faithful Minister though he be not tied to submit to the losse of Heaven and salvation yet he ought contentedly to spare the enjoyment of it for a time if so be his life may do good to the Church of God for Paul is content upon this accompt that his life be prolonged having this confidence I know I shall abide 3. God alwaies can and sometimes doth so calm the rage of persecutors that they do not execute the evil by them intended against his Servants whom he still preserveth and doth deliver from death and bonds so long as he hath work for them for saith Paul having this confidence I know c. His confidence that he should be delivered doth import that God may deliver when he pleaseth and that at least considering the present posture of affairs it was very probable that he should be delivered If it do not also import a certainty of faith grounded upon some particular revelation that it should be so for the word most frequently signifieth an assured confidence See 2 Tim. 4. ver 16 17 18. Where Paul doth seem to insinuate that after his first captivity and compearance before Nero he was set at liberty and did preach the Gospel among the Gentiles though he was afterward apprehended and put to death 4. They who have received a great measure of gifts and graces and have the opportunity of enjoying the fellowship of others should improve their time and parts in their place and station for the spiritual advantage of those with whom they converse for so doth Paul look on his continuance with them that it should be for their furtherance 5. As there is no grace wherein Christians ought not to aim at progresse and growth 2 Pet. 3. 18. So especially they would labour to grow in faith as being that grace which by it's growth is cause of growth in all other graces it is the mouth which sucketh the milk of the Promises and therefore Satan obstructeth our growth in that grace most Luk. 22. 31 32. Hence the Apostle would aim at their growing in this grace especially for your furtherance and joy of faith saith he 6. As there is a joy of sense Job 16 24. So there is a joy arising from the solid satisfaction which the heart doth receive from laying hold on Christ and the Promise Psal. 60. 6. which is here called the joy of faith 7. The several instances of Christs kything his power and good will in the delivery of his Church or of any particular member thereof from a desperate strait should be improved for strengthening of our faith and increase of holy boasting and gloriation in God for Paul sheweth the fruit of his deliverance should be the furtherance of their faith and that their rejoycing might be more abundantly in Jesus Christ for him that is because of Christs power and good will to them manifested in his delivery 8. Where there is sympathy with Christian sufferers under their crosse there will be a sharing with them also in all the choice advantages which are to be obtained by their delivery for the Philippians did partake with Paul in his bonds v. 7. and as a fruit hereof they are to reap much spiritual advantage by his delivery from them that your rejoycing may be more abundantly c. saith he 9. The more unexpected mercies are before they come the more of God will be seen in them and the more of joy in God will be because of them when they come for Paul was a gone man in humane appearance being prisoner at Rome and his delivery almost hopelesse and therefore their rejoycing was to be the more abundant in Jesus Christ by his coming to them again Vers. 27. Only let your conversation be as it becometh the Gospel of Christ that whether I come and see you or else be absent I may hear of your affairs that ye stand fast in one spirit with one mind striving together for the faith of the Gospel In the third part of the Chapter he exhorteth them That whatsoever should befall him they would minde their duty by living like the Gospel which general exhortation he brancheth forth in two Branches first That they would maintain Truth with perfect Unity among themselves in the joynt defence of it which should be great matter of joy unto him whether he should come and see it or only hear of it being absent Doct. 1. There is nothing concerneth Christians wherewith they should be taken up so much as how to beautifie the Gospel which they professe by a holy conversation suitable unto it for this is the only thing he would have them minding and that more than any thing which concerned him Only let your conversation be as it becometh the Gospel 2. As there is nothing which gladdeth a faithful Minister more than the holy life of those that are committed unto his charge So the joy and contentment of an honest Minister should be conscientiously sought after by the people for he useth this as an argument to incite them to walk as becometh the Gospel that his hearing or seeing of it would make him glad that whether I come and see you or else be absent I may hear of your affairs which words do not necessarily import his doubtfulnesse of his coming contrary to what he seemeth to speak ver 25. he onely hereby sheweth 1. that they were not so much to be taken up with that whether he came or not as with their own duty Secondly how much their living like the Gospel would refresh him so that although he should be deprived of that comfort which he was confident to injoy in their fellowship yet to hear of their Christian conversation would refresh his spirit under that want Doct. 3. This is one part of a conversation becoming the Gospel to be zealous for truth standing to and striving for the defence thereof against errour and unstability in truth which reflect as much on the Gospel as profanity of life for Paul explaineth this conversation which becometh the Gospel by a standing fast and striving for the faith of the
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
freeing of him from it so far is he from rescuing himself by any power preserved in his own free-will after the fall of Adam He must deliver us by main force or pluck us away as the word signifieth from the power of darkness 4. Though God doth not constrain the will of man by force yet he imployeth omnipotent power to remove his unwillingnesse and to make him willing to obey his call Eph. 1. 19. Who hath delivered us 5. There is no middle state betwixt the power of darknes and the state of grace all who breathe are either in the one or the other the Apostle mentioneth no other state but the Power of darknesse and the Kingdom of his dear Son 6. The state of grace and Gods favour is called a Kingdom because by grace the hearts of men are subdued to God as King whose Laws are full of equity and moderation Psa. 19. 7. and who moveth the wills of men sweetly as being willing subjects in the day of his power Psal. 110. 3. and doth not drive them on by tyranny or force 7. The state of grace is the Kingdom of his dear Son who is appointed of the Father to be head of the Church by whom all do enter that do come to the Kingdom Joh. 14. 6. and all grace is derived from God the fountain through him yea he dispenseth grace and glory as he thinketh fit Act. 5. 31. even he whom the Father loveth dearly and through whom all the subjects of this Kingdom are dearly beloved also Mic. 5. 5. The Kingdom of his dear Son Vers. 14. In whom we have redemption through his blood even the forgiveness of sins He explaineth further how we are meet for Heaven and delivered from the power of darknesse to wit by our Redemption in Christ from sin Satan and wrath by vertue of a price paid by the Mediator to the Fathers justice even his blood which Redemption he explaineth from its principal part remission of sins in justification for Redemption is not here taken for the laying down of the price by Christ as Luke 2. 38. but for the fruits flowing from it not for that compleat redemption and freedom from sin and misery which the godly shall enjoy at the last day Rom. 8 23. Eph. 4 30. but for that measure of freedom which Believers do enjoy here by faith so that remission of sins is a principal part of it Doct. 1. As all men by nature are in a state of bondage to sin Satan and wrath so there is no freedom from this state except Redemption go before the word Redemption supponeth both these 2. No way of Redemption could be accepted but that which is by giving of a ransom and recompence for the wrong done by sin unto Divine Justice there is no redemption but through blood 3. None was fit to give this ransom but Jesus Christ God and Man In whom to wit Christ we have redemption 4 Nothing performed by Christ could be a sufficient ransom for this end except he had crowned all his other actions and sufferings by laying down his life and undergoing a bloody and violent death for we have redemption through his blood not as excluding his former obedience but as being the complement and crowning of it Rom. 5. 18 19. 5. Though Jesus Christ did pay this ransom unto God Eph. 5. 2. and not to Satan whose slaves we are by nature yet by vertue of the ransom paid we are delivered from Satans slavery and sins dominion for the Apostle clearing what he had said ver 13. of our being delivered from the power of darknesse he giveth this as a reason In whom we have redemption through his blood When God the just Judge was satisfied Satan the Jaylor and unjust Tyrant did lose his right to keep us longer in bonds so that Christ doth justly deliver the Redeemed Ones from him by force Heb. 2. 14. Matth. 12. 29. 6. Though Christ by his obedience and suffering did pay unto the Fathers Justice a sufficient ransom for our Redemption yet we do not actually partake of that freedom until we be in him and by faith united to him In whom we have redemption 7. Sin is the fountain-cause of our slavery and bondage so that it must be removed before our bondage cease thus speaking of our Redemption he instanceth it in the remission of sin 8. Because sin is a debt obliging us either to pay an infinite price or to undertake eternal wrath Gen. 2. 17. therefore that sin might be removed the Son of God behooved to shed his blood for our ransom We must have redemption through his blood otherwise there is no remission of sin 9. When this ransom is laid hold upon by faith and we thereby ingrafted in him the guilt of sin is freely remitted and we compleatly pardoned so being in him we have forgiveness of sins Vers. 15. Who is the image of the invisible God the first-born of every creature The Apostle having mentioned our Redemption doth here fall upon a description of the Redeemer and this both that in his worth the worthlesnesse of all other things whether of Angels or dead Ceremonies upon which the false Apostles did place equal honour with Christ chap. 2. v. 8. might be seen as also that the sufficiency of his blood in order to the redemption of sinners might the better appear as being the blood of such an one who is here described First From his internal relation to God He is the image of the invisible God as well in respect of his eternal generation being the expresse image of the Father Heb. 1. 3. as also that being made man God the Father did in him and by him as a lively image set forth unto us his glorious attributes of wisdom mercy righteousnesse and power John 14. 9. Secondly From his eternal relation to all things created He is the first-born of every creature as being from all eternity begotten of the Father before any thing was created and Lord and Heir of all the creatures as the first-born was among the Brethren Gen. 27. 37. Doct. 1. The knowledge of Christs worth doth contribute much to confirm and illustrate the doctrine of mans Redemption the excellency and fulnesse of Christ being that strong Basis and corner-stone to uphold and the great mean to carry on and throughly to effectuate that admirable work 1 Cor. 3. 11. Hence speaking of man's Redemption he inserteth in this verse and the three following this excellent description of Christ Who is the image c. 2. As the Divine Nature considered in it self is invisible it being impossible with bodily eyes to behold him at any time yea and also with the eyes of the mind except indirectly while we' are in this life 1 Cor. 13. 12. so the first person of the Godhead is conceived to be in a special manner invisible because he did never at least very seldom appear in any visible shape to men as the Son did frequently to the
Patriarchs and at his incarnation unto all the holy Spirit did also appear in the form of a Dove Matth. 3. 16. and of fiery tongues Acts 2. 3 4. for the Father is here meant while he saith the image of the invisible God 3. As the Son is of the same essence and one God with the Father so he is a distinct person from him for he is the substantial image of the Father and an image must be somewhat distinct from that whereof it is an image 4. We cannot take up God aright savingly or to our comfort but when we look upon him as he is represented in the Man-Christ 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
by wicked works yet now hath he reconciled 22. In the body of his flesh through death to present you holy and unblamable and unreprovable in his sight What he spoke of reconciliation in general he applieth to the Collossians in particular hereby to make way for the following exhortation and having shown the miserable state wherein they were by nature as being not only strangers but enemies to God and that because of sin in them He declareth the gracious change wrought in them they being put in a state of friendship with God which Christ had purchased for them by taking on a true body subject to fleshly infirmities though without sin Heb. 4. 15. and by suffering death in it and all this that they might be presented free from all sin and perfect in holinesse before God in the last day Doct. 1. That general Truths may not be without fruit being looked upon as remote from us Ministers would labour prudently to apply them to the particular state and severall cases of hearers so doth Paul here You hath he reconciled 2. As those who are at peace with God were once in as desperate an estate as others so it concerneth them who are delivered from that state and would have the sense of that mercy kept still lively and fresh and not be puffed up with their present good condition despising others to be frequently minding that woful case wherein they were when first free-grace did lay hold upon them so Paul to commend this peace-making mercy in God doth mind them they were sometimes alienated and enemies in their mind 3. The state of man by nature is most miserable as being first estranged from God having no spiritual communion with him Gen. 3. 8 9. 24. nor any right or claim to that happinesse which floweth from the the enjoyment of him Psa. 58. 3. So they were sometimes alienated to wit by Adams fall as the fountain-cause Secondly they are enemies to God as fighting against Gods revealed will Rom. 6. 19. and hating God Rom. 8. 7. though not as creator and preserver of the world yet as he is a just Judge armed with vengeance against those who do wickedly and God is an enemy to them Isa. 63. 10. who though he love his Elect even in their unregenerate state with an everlasting love Eph. 1. 4. yet so long as they are unrenewed and have not fled to Christ by faith he cannot adjudge them to eternal life or look upon them any other way than as men under an actuall obligation to lie under the curse of the Law which is eternal wrath so they are enemies Thirdly As the cause of this enmity betwixt God and man is no wrong done on Gods part Mic. 6. 3. but mans own sin and wrong done by him to God so the great part of man's misery by nature consisteth in this his sin whereby the chiefest part of him even his soul and all the faculties of it to wit his reason Eph. 4. 18. will and affections Gen. 6. 5. all of which are here signified by the mind are wholly corrupted from whence doth flow all his actuall wickednesse and so much of it that every action of his is polluted as proceeding from such a silthy fountain Enemies in your mind by wicked works Doct. 4. As there is nothing in us to bud or buy free-grace with so by-past misery though arrived at the height of enmity against God will not impede Jesus Christ to work a miracle of mercy where he intendeth to be gracious so you who were enemies yet now hath he reconciled 5. The reconciliation of the Elect unto God is not from eternity nor the time of Christs death nor at any time before the sinner doth beleeve in Jesus Christ Election indeed is from eternity Eph. 1. 4. and satisfaction for sin was given to the Father's justice by Christ upon the crosse Joh. 19. 30. but justification is not until the self-condemned sinner assent to the bargain and enter himself heir unto Christ's purchase by faith for he speaks of them as now being reconciled having imbraced the Gospel when before they were enemies 6. The second person of the blessed Trinity in order to our reconciliation with God behoved to be incarnate taking on a true fleshly body not in appearance only and subject to all the common and sinlesse infirmities of flesh reconciled in the body of his flesh 7. It was necessary also in order to our reconciliation for Jesus Christ to suffer death in his body that thus Christ our surety and one of the same nature with us being seized upon we the principal debters might be absolved and set free Joh. 18. 8. yet now hath he reconciled in the body of his flesh through death 8. As reconciliation with God hath holinesse of life following on it so the sanctifying of those who are reconciled is a work undertaken by Christ which he is to carry on from one degree unto another until he compleat it at death and so present the justified person holy unblamable and unreprovable in his sight that is Perfectly sanctified as the multiplying of words to one purpose doth import which is not to be accomplished untill death no nor fully in both soul and body joyned together until the day of his second coming Vers. 23. If ye continue in the faith grounded and setled and be not moved away from the hope of the Gospel which ye have heard and which was preached to every creature which is under Heaven whereof I Paul am made a Minister In the third part of the chapter he exhorts them to persevere in the faith of the former doctrine not questioning the truth thereof nor quitting those hopes of good things to come which was begotten in them by it and that because what he had spoken of their reconciliation did depend upon their perseverance and the doctrine was the same with that which at Christ's command was taught through the world by Apostles and which he himself was called by God to preach among the Gentiles Doct. 1. Though a Minister may speak to a mixed multitude indefinitly sometimes as to regenerate persons 1 Cor. 6. 11. because the better part are so Mal. 3. 16 17. And sometimes as to unregenerate Deut. 29. 4 because the greater part ordinarily are such Matth. 22. 14. yet it is safest for him alwayes to guard what he so speaketh by propounding some marks and qualifications of those to whom the thing spoken doth belong lâ—st people stumble by conceiving their state to be either better or worse than really it is Rev. 3. 17. So Paul having spoken vers 22 indefinitly of them all as being reconciled he doth now restrict his speech only to those who had saving faith and would persevere in it If ye continue in the faith 2. All those who are reconciled to God having fled to Christ by faith shall undoubtedly persevere unto the end as being kept by the power of God through faith unto salvation 1 Pet. 1.
5. for he maketh the reality of their reconciliation depend upon their faith You hath he reconciled ver 21. if ye continue 3. Exhortations unto perseverance are to be pressed upon and the danger of Apostasie to be held forth even unto those whose perseverance is in it self most certain these being means whereby the Lord worketh perseverance in them for here is such an exhortation unto those who were really reconciled and so should undoubtedly persevere and the danger of not-obeying hinted at to be no lesse than to die in a state of enmity to God If ye continue in the faith 4. It is not sufficient once to assent to the truth of the Gospel in our understanding and to imbrace the good things offered to us by it in our will and affections but we must persevere in so doing for this is the faith of that doctrine in which he exhorteth them to continue as faith relates both to the will and understanding If ye continue in the faith 5. That Christians may continue constant in the faith of the Gospel as well by assenting to the truth of it as by imbracing the good things offered by it it is not sufficient to have some fluctuating opinion about the truth of it but they must endeavour a rooted and well grounded perswasion that it is the undoubted truth of God Eph. 4. 14. Nor is it sufficient to imbrace the good things offered slightly conditionally or with a reserve but sure hold would be taken of them as we would grip to a thing upon life and death 1 Tim. 1. 15. This firmnesse and fixednesse of faith both in the understanding and will in order to perseverance against the blasts of tentations and tryals is set down in the words grounded and setled The first is a metaphor taken from edifices whose foundations use to be laid upon sure ground the other taken from seats in which they who sit are unmovable If ye continue in the faith grounded and setled 6. As the hope of life eternal and of those other good things held forth in the Gospel is a grace which is hardly maintained there being so many blasts of several tentations to drive us from it Luke 22. 31 32. So nothing tendeth more to the strengthening of hope than fixednesse in the grace of faith and as we turn fluctuating and irresolute in the point of believing so will the grace of hope be more or lesse shaken for these two are conjoyned continuing in the faith grounded and setled and not being moved away from the hope of the Gospel 7. It is the duty of Ministers to keep up the credit and esteem of their fellow-labourers among their Flocks though they be much inferiour for parts and graces unto themselves if so they teach sincerely the same truth that the work of God may succeed the better in their hands for probably because the person and doctrine of Epaphras as being no Apostle but an ordinary Minister was the lesse esteemed of by many Paul conciliates respect to them both among those Colossians by shewing the doctrine preached by him was the same with that which was taught by the Apostles to every creature under Heaven that is to all Mankind the most noble of creatures and to some of all sorts of men not in Judea only but also among the Gentiles which ye have heard to wit by Epaphras and which was preached to every creature under Heaven 8. As none ought to take on the Calling of the Ministery but such as are called to it so much weight is not to be laid on the testimony of those who run and are not sent for Paul being to confirm the doctrine preached by Epaphras from his own authority doth mention his calling whereof I Paul am made a Minister 9. The testimony of a called Minister to the truth of a doctrine ought to have its due respect whereof I am made a Minister 10. The testimony of no particular man whatsoever ought to be further trusted nor it doth agree with that Gospel which was preached by the Apostles to every creature under Heaven for Paul to make his testimony bear weight mentioneth not only his Calling but also that he preached the same doctrine which was preached unto every creature whereof I Paul am made a Minister saith he Vers. 24. Who now rejoyce in my sufferings for you and fill up that which is behind of the afflictions of Christ in my flesh for his Bodies sake which is the Church Having confirmed the truth of his doctrine from the authority of his own Apostleship ver 23. he now confirmeth his Apostleship from his sufferings and christian courage under them removing also thereby the scandal of his sufferings in respect they were his share of those sufferings which are measured out by the providence of God to be undergone by mystical Christ the Church and that they were for the Colossians and the whole Churches good Doct. 1. Christians and Ministers of the Gospel chiefly are to be so far from shunning sufferings when God calleth them to suffer or from grudging or heartlesse discouragement under sufferings Luke 9. 26. that they ought to think it their glory to suffer any thing for Christ and Truth and so to rejoyce in sufferings And Gods Servants may attain to such a frame of spirit as this is under sufferings So did Paul who now rejoyce in my sufferings saith he 2. As people are apt to stumble and cast at the Gospel because of contempt reproach and other hardships under which those who preach the Gospel do for the most part labour Mat. 13. 55 56 57. their stumbling might be in reason prevented if they would consider that all those sufferings are occasioned in a great part by them in so far that if it were not for respect to the souls of people Ministers might do much to shift the crosse as well as others Paul removed the scandal of his sufferings thus My sufferings are for you saith he If he had not preached the Gospel to the Gentiles he might have been free of the crosse 3. The sufferings of Paul and of any other Saint are the sufferings of Christ and the filling up of his sufferings not as if Christ's personal sufferings for the redemption of sinners were imperfect and so to be supplied by the sufferings of others see Heb. 10. 14. but such is that sympathy betwixt Christ and Believers Acts 9. 4. and so strict is that union among them whereby he and they do but make up one mystical Christ 1 Cor. 12. 12. that in those respects the sufferings of the Saints are his sufferings to wit the sufferings of mystical Christ which are not perfect nor filled up until every Member of his Body endure their own allotted portion and share I fill up that which is behind of the sufferings of Christ. 4. All that Paul or any of the Elect suffereth are but small relicts being compared with that which Christ hath suffered as the drops upon the brim
with pain upon the crosse he is yet rejoycing and triumphing and that because this work was thriving he triumphed over them in it the crosse was as a chariot of triumph to him Vers. 16. Let no man therefore judge you in meat or in drink or in respect of an holy day or of the new moon or of the sabbath dayes He draweth a conclusion from the former arguments That seeing the Ceremoniall Law was now abolished therefore none should take upon them to judge or condemn others for the not observing any of these Ceremonies or if any would be so presumptuous the people of God should not regard their injunctions or censures and of those ceremoniall observances he giveth two instances the one relating to that difference to be kept among Meats according to Numb 6. 3. the other relating to that difference observed in Dayes Dayes observed among the Jews were chiefly of three sorts First anniversary that returned every year here designed by the generall name of an holy day Secondly Lunary or monethly which returned every moneth as the first day of every new moon Thirdly weekly which returned every week and on the seventh day of the week all which are now abrogated even the Jewish seventh day Sabbath and the Lord's day or the Christian first-dayes Sabbath substitute in its place 1 Cor. 16. 2. Doct. 1. What ever Christ hath purchased by his death ought to be stood to and made use of for upon the abolition of the ceremoniall Law by Christ's death he inferreth Let no man therefore judge you 2. Christ the Lord hath given no such power unto any to make that a part of worship binding the conscience which he hath not commanded Let no man judge you It relateth to the false Apostles that they should not injoyn 3. When men presume to prescribe laws binding mens conscience we are not to obey what they injoyn or regard much what they judge of or inflict upon us for disobedience let no man judge you It relateth also to the people that they should not obey such injunctions 4. There is an abstinence from meats politick which the Magistrate injoyneth for civill ends there is an abstinence medicinal which Physicians prescribe for preservation or recovery of health and an abstinence Ecclesiasticall when God by his providence and voice of his Church calleth his people to fasting and mourning all those sorts of abstinence are lawfull but to abstain from meat upon pretence of holinesse and conscience as if some meats were unclean or lesse holy in their own nature than others 1 Tim 4. 4. or as if simple abstinence at any time were a thing acceptable to God in it self without respect had to the end for which it is injoyned Isa. 58. 5. This is sinfull and unlawfull Let no man therefore judge you in meat or drink 5. Though the first day of the week is constantly to be sanctified by all the Christian Churches and that by vertue of a divine command 1 Cor. 16. 2. Christ's example Joh. 20. 19. and Apostolick practice Acts 20. 7. and other dayes also or parts of dayes are to be sanctified when God by his more than ordinary judgements or mercies doth occasionally call to humiliation or thanksgiving Mark 2. 20. Yet not onely is the keeping of the Jewish set Feasts and Fasts sinfull but by more than paritie of reason the setting apart of dayes to the honour of Saints and Angels the keeping holy of any day not appointed by God for some supposed sanctitie in that day more than in another or as if simple abstinence from work were in it self acceptable to God is also unlawfull Yea the dedicating of fixed anniversary dayes whether for humiliation or thanksgiving so as not to take that day again for worldly imployments if God by his providence did call us to it or if by change of dispensation he call us unto an exercise contrary unto that for which the day is set apart such dedication of dayes is also unwarrantable as having no example in the Church of the Old Testament not yet from the practice of Christ and his Apostles and hath in it some kind of limiting of the Almighty to make the course of his providence to answer our appointed times 〈◊〉 none judge you in respect of a holy day 6. Christians in the point of obedience to God and of not subjecting their consciences to the will of men ought to be very precise In respect of a holy day in the Originall it is in the part of a holy day the false Apostles it seemeth urged to sanctifie a part of those dayes at least if not the whole but Paul will not have them yeelding no not to a part Vers. 17. Which are a shadow of things to come but the body is of Christ. He strengtheneth the conclusion by an additionall argument the meaning whereof is those Legall Ceremonies were but dark shadows of things to come to remain onely untill Christ who is the truth body and substance of them should come so that to observe them under the Gospel were in effect to say that Christ the Body is not yet come Doct. 1. Though some of those Legall Ceremonies were commemorative of things past Exod. 13. 8. yet the main use of them all was to lead the Church which then was to the consideration of things to come to wit Christ grace and the doctrine of the Gospel so by the difference of meats was signified that the Jews were a distinct people from all other Nations Acts 10. 11. 23. which distinction was to be taken away by Christ their Festivall dayes as the Passeover did shadow forth our spirituall delivery by Christ 1 Cor. 5. 7. and the Sabbath our eternall rest c. which are shadows of things to come 2. The knowledge which the ancient Church had of Christ was but very dark and confused being compared with ours such as the designation of a Body by its shadow they had but shadows of things to come 3. How much vertue must there be in Christ whose very shadow some obscure and confused notions of him did afford abundant life and comfort unto all such as were then saved for all that they injoyed was but shadows of things to come 4. Whatever good was hid under those Legall shadows we have it all fulfilled and made manifest in Christ and the Gospel some of them shadowed forth moral sanctity and this Christ hath clearly taught and in his own person fulfilled some pointed at the expiation of sin and this Christ by his life and death hath merited some did presignifie eternal life and the participation of it by real Believers and this Christ in the Gospel hath clearly unfolded so the Body is of Christ. Vers. 18. Let no man beguile you of your reward in a voluntary humility and worshipping of Angels intruding into those things which he hath not seen vainly puft up by his fleshly mind He reasoneth now against the first sort of Impostors mentioned ver 8. to
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