subjection as service done unto Christ which may give her comfort against an unkind return from her husband for he saith as it is fit in the Lord. Vers. 19. Husbands love your wives and be not bitter against them He exhorteth husbands to love their wives as the sum and fountain of all other duties which they owe unto them and forbiddeth bitternesse towards them Doct. 1. As the Lord hath not tied inferiours to their duty leaving superiours at liberty to do what they will in theirs So the mutual discharge of duty betwixt superiours and inferiours man and wife parent and children master and servant is a great incouragement for every one to set about their own duty as having not only the command of God for it but an answerable return from those to whom they do that duty hence having pressed upon wives their duty he doth the like unto the husbands and so in the rest Husbands love your wives 2. The sum of an husbands duty towards his wife is to love her there ought to be love in affection and that most ardent Eph. 5. 25. and love kything in its effects so as that he delight to dwell with her Pro. 5. 18 19. so as that he lovingly direct and instruct her 1 Cor. 14. 35. and so as he provide for her in all things according to his power which either her necessity or dignity of her rank doth call for 1 Tim. 5. 8. Husbands love your wives 3. Bitternesse in husbands towards their wives is a sin to be eschewed much he is to eschew bitternesse in his affections so as not to hate her or cold-risely to love her Eph. 5. 29. bitternesse in words so as not for light causes to upbraid her or speak contumeliously of her Pro. 5. 18. And most of all bitternesse in deeds which consists in giving her little or no trust in the family Pro. 31. 15. and with-holding from her things necessary for her supply 1 Tim. 5. 8. and in beating her which is contrary both to the Law of God Eph. 5. -29. and Nature so that very Heathens did abhor it be not bitter against them It 's a word taken from unsavory meats pointing that his conversation in all things should be delicious sweet and meek Vers. 20. Children obey your parents in all things for this is Wel-pleasing unto the Lord. He commandeth children under which according to the Scripture-phrase are comprehended sons and daughters in law c. Ruth 1. 11 12. to obey their parents in all things to wit which are not forbidden by God and that because hereby they do acceptable service to God Doct. 1. The sum of childrens duty towards their parents is obedience the Greek word signifieth obedience flowing from inward respect and reverence which is to be testified by reverent speaking of them and to them Pro. 30. 17. by giving obedience to their just commands and by thankful recompensing of them chiefly if they fall in straits 1 Tim. 5. 4. Children obey your parents 2. Age or length of days doth not exempt children from this duty Children indeed who are foris-familiate are not tied to cohabit with parents and to care for their affairs according to their direction Gen. 2. 24. which children under the care of parents are tied unto as being members of the family Gen. 37. 12 13. but they are bound to reverence their parents and be thankful to them as their necessity requires for the word rendered Children signifieth all who are begotten whatever be their age Children obey your parents 3. The obedience which children owe to parents is of very large extent even to all things to wit not forbidden of God Eph. 6. 1. which limitation is insinuated here in the reason of the command for this is wel-pleasing unto the Lord but it extendeth to all other things as if the thing commanded be good or in its own nature indifferent yea even their rigid and seemingly unreasonable commands in things indifferent are not to be disobeyed Gen. 22. 6. if they cannot be otherwise diverted Obey your parents in all things 4. As obedience to parents is very acceptable to God for it 's injoyned in the first Command with promise and in the second Table Eph. 6. 2. So that children may obey their parents aright it is necessary that their hearts be touched with some reverence towards God and a desire to please him which will make them endeavour to please their parents in God and thereby do service to God The argument used to inforce obedience bâ—areth this much for this is well pleasing unto the Lord. Vers. 21. Fathers provoke not your children to anger lest they be discouraged Because parents are apt to abuse their parental authority and chiefly the fathers Therefore he injoyneth them to use it moderately not irritating their children lest they turn heartlesse and discouraged Doct. 1. Fathers are so to use their authority over their children as not to give them just cause of irritation whether by denying unto them that which is their due in food raiment or means of education 1 Tim. 5. 8. or by commanding things in themselves unjust 1 Sam. 20. 31 34. or by unjust and rigorous commands about things in their own nature indifferent or inveighing with bitter words against them chiefly when there is no cause 1 Sam. 20. 30. and lastly by beating them either unjustly when there is no fault or immoderatly when there is a fault for just and moderate correction is necessary Pro. 13. 24. Fathers provoke not your children to anger 2. As parents by too much indulgence towards children make them sluggish petulant or prophane Pro. 29. 15. So by their immoderate severity they make them dull to action heartlesse and discouraged from whence do flow sicknesses and death yea and sometimes desperate contumacy the consideration whereof should make parents deal more gently with them though they are alwayes to keep up their fatherly authority for this is given as a reason of the prohibition lest they be discouraged Vers. 22. Servants obey in all things your masters according to the flesh not with eye-service as men-pleasers but in singlenesse of heart fearing God He entereth here upon the duty of servants whereon he insisteth not only because their condition was most hard as being for the most part bought slaves but also it seemeth severals of them under pretence of Christian Liberty did shake off the yoke their masters being unconverted Pagans whereby Satan did labour to make the Gospel odious Therefore Paul exhorteth them to obey their masters who had power over their flesh and bodies in all things lawfull and that not only when their masters were present as labuoring meerly to please them but in sincerity of heart as fearing the all-seing eye of God Doct. 1. The freedom purchased by Christ and offered in the Gospel is spiritual to wit from the condemning power of the Law Gal. 3. 13. from the dominion of sin Rom. 6. 18. and the legal ceremonies Gal. 2. 4. But
scriptural Songs in the in the old Testament may and ought to be sung in this part of Gospel-worship for saith he in psalms hymns and spiritual songs singing c. or rather singing in psalms hymns c. for so the words may be rendered now all agree that hereby are designed the Psalms of David and other scriptural Songs though there be some difference about the kind of Songs which are intended to be expressed by every one of those in particular 7. That this piece of Gospel-worship may be gone about acceptably First Our Songs would be spiritual and this not only for the matter but because of the assistance of Gods Spirit and of a spiritual frame of heart which is required for singing aright Eph. 5. 18 19. Secondly They would carry with them a kind of delectable edification to the hearers as being sung with grave and melodious tones and so as the matter which is sung may be understood by others 1 Cor. 14. 15. This is to sing with grace or in a delicious and edifying strain so is the word taken chap. 4. v. 6. Thirdly Except the heart and inward affection be stirring in this duty the outward grace and delectation which is in it serveth for no purpose singing in your hearts Fourthly In singing the heart ought to be taken up immediatly with the thoughts of praise unto God arising from the consideration of the matter which will alwayes furnish a heart rightly disposed with some thoughts of that kind singing in your hearts to the Lord. Vers. 17. And whatsoever ye do in word or deed do all in the Name of the Lord Jesus giving thanks to God and the Father by him He giveth a common rule for all our actions that they be undertaken in Christ's Name and that thanks be given to God the Father through Christ for the event or successe of them Doct. 1. Christians are not left to their liberty neither in things necessary nor yet altogether in things of their own nature indifferent neither in their words nor deeds nor yet their thoughts for those are deeds or actions of the mind and inward man to do as they please in them but are tied to walk by a rule and particularly they are to be ruled by Christ's command with in-calling of his help and aiming at his glory in what they do for doing in his Name importeth all those three Matth. 18. 20. Luke 10. 17. Psal. 31. 3. and however it be impossible to have an actual purpose to glorifie him and imploy his help actually for every thought word and deed yet the heart would be habitually inclined to do all things in his strength and for him and in solemn and weighty actions there ought to be an actuall purpose of this kind And whatsoever ye do in word or deed do all in the Name of the Lord Jesus 2. They who do all things in Christ's Name will have still abundant matter of thanksgiving to God in the close of their action whatever be the event do all things in the Name c. giving thanks 3. We ought to acknowledge thankfully our obligation to God for the successe and event of our lawful undertakings Not sacrificing to our own net or burning incense to our own drag Hab. 1. 16. Giving thanks to God and the Father or God who is the Father see upon chap. 1. ver 3. which excludeth not the other two persons but the Father being the fountain of the Deity from whom as the prime author all good things are derived to us by mediation of the Son the holy Spirit working them in us Therefore that the order both of nature and of operation may be pointed at for the most part we expresse the Father both in our prayers and praises not excluding the other two persons 4. There is no address to the Father in any duty whether of prayer or praise so as to be born through or accepted in it but through Jesus Christ giving thanks to God and the Father by him Vers. 18. Wives submit your selves unto your own husbands as it is fit in the Lord. In the second part of the chapter from this verse to the end he treateth of these duties which relate to Christians as they are members of a family and as there are in every compleat family three pairs to wit Husband and Wife Parents and Children Masters and Servants whereof the latter is alwayes inferiour to the former so he points at the duty of each of those and still beginneth with the inferiour first because their duty through the subjection which is in it is more difficile and being made conscience of is a strong motive unto the superiour to go about his duty also and first he presseth upon wives their duty to wit subjection to their husbands from the conveniency of it and qualifieth their subjection that it be in the Lord. Doct. 1. It is not sufficient for Christians to go about general and common duties of Christianity but those other duties which belong to them as being in such a state of life to wit as Magistrates Ministers Husbands Wives c. must be in a special manner made conscience of for the Apostle having exhorted unto those common vertues doth now presâ—e such duties as concern Christians in their particular vocations Wives submit your selves c. 2. It is much for the advantage of Religion that particular families be well ordered the whole Church being made up of those hence he presseth much those duties which belong unto Christians as they are members of families Wives submit your selves c. 3. The sum of a Wives duty unto her Husband is subjection which comprehendeth a reverend esteem of him Eph. 5. 33. respective speaking of him and to him 1 Pet. 3. 6. and obedience to him in things lawful 1 Pet. 3. 5 6. Wives submit or subject your selves 4. However a womans own husband may come far short of others in parts gifts and every other thing which deserveth reverence and subjection 1 Sam. 25. 17. yet because of the Ordinance of God and that peace may be kept betwixt man wife she is to submit to her own husband respecting none so much as him depending upon none and following the counsel and direction of none so much as his for so the Apostle commands Submit unto your own husbands 5. Whether we consider the Ordinance of God injoyning or the infirmity of the woman as being of the weaker sex or the great inconveniency of jealousie hatred and strife which followeth upon the denying of this subjection it will be found most convenient equitable and just that wives be subject unto their husbands as it is fit 6. The subjection which a wife doth owe unto her husband is in the Lord Christ so that in the first place she is to subject her self to Christ and from love unto him to subject her self to her husband whence it will follow that she is to obey him only in things lawful and to look upon her
it is not bodily the Gospel doth not meddle with a mans outward estate as it findes him whether Master or Servant so it leaves him 1 Cor. 7. 21 for some of those Colossians were Servants before conversion and they remain so after conversion Servants c. 2. The dominion which Masters have over Servants is onely in things temporall and of the flesh it is not over the conscience in which respect there is onely one Lord and Master Matth. 23. 8. and Law-giver James 4. 1â— for they are called masters according to the flesh to denote the extent of their mastership 3. As the sum of those duties which servants owe to their masters is obedience which supponeth respect and reverence So this obedience is of large extent to wit to all things not forbidden of God even their rigid commands are not to be contemned 1 Pet. 2. 18. obey in all things your masters 4. When servants seem respective to their masters person and carefull of what concerneth him himself being present or when they know the thing which they do will come otherwayes to his knowledge but at other times are unfaithfull or carelesse this is a sin much to be condemned as evidencing they seek no more but humane approbation so as if they can get the eyes of men sylored they regard not the anger of God for this is eye-service here condemned and he calleth those who are guilty of it men-pleasers Not with eye-service as men-pleasers 5. Servants ought to serve their Master and to minde his businesse in singlenesse of heart that is whether their master be present or absent whether their actions come to his knowledge or not they may be alwayes most seriously affected towards the thriving of his affairs In singlenesse of heart 6. It is onely the impression of the awe and fear of God upon the heart which will make a servant minde his masters businesse thus Service in singlenesse of heart is not to be expected from wicked servants lestitute of the fear of God but in singlenesse of heart fearing God Vers. 23. And whatsoever ye do do it heartilâ—y as to th Lord and not unto men He qualifieth the obedience required that it be hearty and willing without grudging because therein they ought to eye God more than man for the negative particle doth not deny simply but comparatively so that as to the Lord and not to men is to the Lord â—ore than to men as Mark 9. 37. Doct. 1. Servants should do their service willingly carefully readily and pleasantly for then do they it from the heart otherwayes it 's neither acceptable to God nor men for though man do not see the heart yet heart-unwillingnesse doth kyth in a backward and unpleasant carriage Whatsoever ye do do it heartily 2. Servants should so go about their duty to men as therein to look unto God more than man by doing it because God commandeth it and in the way wherein he doth command it and in making conscience of their duty to man out of conscience to God even when masters fail in theirs 1 Pet. 2. 18 19. And except servants eye God thus they have but small incouragement otherwayes to do their duty heartily for he commandeth them to do as unto the Lord and not unto men in order to make them do heartily Vers. 24. Knowing that of the Lord ye shall receive the reward of the inheritance for ye serve the Lord Christ. That he may excite servants to their duty he useth some arguments the first taken from that free retribution of the heavenly Inheritance which Christ shall give unto those who serve him in their calling and to believing servants among the rest Doct. 1. There is no calling so mean or base which is lawfull and piously gone about wherein a rich reward is not to be expected from God even Servants shall receive the reward 2. So poor is the reward which servants have to expect from their Masters and what is promised is often so slightly payed that for their incouragement they would cast their eye frequently upon the reward of this heavenly Inheritance for the Apostle holdeth it out to be eyed by them while he saith of the Lord ye shall receive the reward of the inheritance 3. In Heaven there is no distinction of servants and sons all are children and heirs who are there even servants shal receive the inheritance of sons 4. Whatever reward is promised to any work of ours it proceedeth not from the worth which is in the work but from God's free grace who freely promiseth for it 's the reward of an inheritance the word signifieth an inheritance obtained by lot wherein least of man is seen 5. Promises have no influence to excite unto duty except the truth of them be known and believed divine Truths are looked upon by many as fansies hence there is so much preaching of them and so little wrought by them Knowing that of the Lord. 6. As Christ will have none to serve him for nothing so the meanest service that is being done with the right qualifications is service done to Christ for so speaketh he here of servants ye serve the Lord Christ and hereby assureth them of the reward Vers. 25. But he that doth wrong shall receive for the wrong which he hath done and there is no respect of persons Here is a second argument taken from Gods judgment to come whether upon Masters or Servants who do wrong confirmed from this that God is no accepter of persons Doct. 1. Hope of reward is not sufficient to draw men to their duty except they be also driven to it by the fear of punishment for so much is grounded upon those words as they speak to Servants to whom the promise was but presently proponed but he that doth wrong shall receive 2. So just is God that he will not passe by those wrongs which are least thought of by men such are the mutuall injuries of Masters and Servants for he whether Master or Servant that doth wrong shall receive for the wrong 3. The Lord keepeth a proportion betwixt sins and stroaks so that the more wrong a man doth the sorer shall his punishment be Heb. 10. 29. for he shall receive his wrong that is a just retribution according to his wrong 4. It is usuall for people to conceit of somewhat in themselves for respect to which they will not be so dealt with by God as others though they be alike guilty some do thus conceit of their riches some of their poverty some of their parts sâ—e doct 1. upon v. 11 For his vindicating God from having any such respect to persons imports that it is usuall for men to have contrary thoughts of him 5. There is no such respect of persons with God he will spare none for outward respects as being free of all those base passions which make men wrest judgement for respect to persons he feareth not the great he is not preposterously compassionate towards the poor he
the work of Christ he was near unto death he had no evill conscience therefore in bringing sicknesse upon himself 3. However God loveth mercy better than sacrifice and willeth no man foolishly and rashly to be prodigall of his own life and health no not under pretence of doing service unto him 1 Tim. 5. 23. Yet there are some cases wherein he calleth men to the performance of some duties and which they should be willing to go about although they should evidently perceive most certain hazard of life and health to ensue thereby such are the duties of owning those who suffer for Christ contributing to the supply of their outward necessities when they cannot be supplied otherwayes the faithfull discharging of any publick imployment wherein we are intrusted those were the duties for performance whereof Epaphroditus regarded not his life wherein he is here commended for the work of Christ he regarded not his life to supply your lack of service 4. As it sometimes falleth out that through distance of place or other insuperable difficulties the children of God cannot manifest that cordiall affection by their own presence and personall attendance which they carry unto those who suffer for truth so they ought to supply that in-lack so far as is possible by others who representing them may go about these duties of humanity and charity in their name Thus there was no want of affection in these Philippians toward Paul onely there was a lack of service they not being able though otherwayes willing to attend him because of distance of place and they direct their Pastour to supply this lack of their service towards himâ— CHAP. III. IN the first part of this Chapter having premitted an exhortation to rejoyce in the Lord Christ v. 1. he exhorteth them to beware of false teachers who gloried in circumcision v. 2. shewing that not they but he and other true believers had right to that title v. 3. In the second part being to oppose his own practice to their dangerous opinions in the matter of Justification he sheweth he had as much to boast of as they v 4. which he instanceth in eight privileges v. 5 6. In none whereof he did now place any confidence v. 7. nor yet upon any thing imaginary without Christ confirming this his resolution practice by shewing the advantages to be hereby gained namely 1. access to Christ v. 8. Secondly his being judged not according to his own righteosnesse but Christ's v. 9. Thirdly experimentall knowledge of the worth and power which is in Christ v. 10. And fourthly his attaining to the glorious resurrection of the just v. 11. And obviateth a mistake shewing he had not yet attained unto perfection in the knowledge of and conformity with Christ but that it was his aim v. 12. which he inlargeth and cleareth by a similitude taken from runners v. 13 and 14. In the third part he exhorteth them to follow his example leaving place for God to give a more full manifestation of any thing which was doubtsome v. 15. providing they did walk peaceably and tenderly v 16. and so having repeated the exhortation v. 17. he inforceth it because 1. there were many whose example was not to be followed to wit the false Apostles whom he setteth forth in their blackest colours v 18 19 Secondly his own example was worth the following v. 20. and he with such as he was to be rewarded gloriously v. 21. Vers. 1. Finally my Brethren rejoyce in the Lord. To write the same things to you to me indeed is not grievous but for you it is safe THat he may guard those Philippians against the Errors of the false Teachers in the doctrine of justification he premits an exhortation to rejoyce in the Lord Christ as the author purchaser and worker out of their salvation and all their other happinesse excusing himself for his often inculcating of the following admonition because it was not wearisome unto him nor yet unprofitable for them Doct. 1. Unity in judgment and affection would be so pressed upon us by others and endeavoured by our selves as not to prejudge the purity of doctrine for having pressed unity chap. 2. he presseth purity of doctrine as much in this 2. According as people are tainted with or tempted unto Error so should Ministers be more or lesse in the publick refutation of it Thus the Apostle writing to the Galatians entereth a just dispute with the false Apostles urging reasons and answering objections because many in that Church were already seduced by them Gal. 3. 1. But here because the Philippians were only tempted unto and not much overtaken with Error he doth not so much dispute as admonish and exhort 3. To rejoyce in Christ that is to keep our hearts affected towards him and the doctrine which speaketh of him to be constantly and with delight making our recourse unto him and imploying him as the author procurer and worker out of all our happinesse here and hereafter is a choice guard against any Error which is contrary unto those Truths relating to him for the Apostle being to guard against Errors in the doctrine of justification premitteth this as a foundation to the whole work rejoyce in the Lord. 4. It is not sufficient to know what Jesus Christ is what he hath done for us or what use may and should be made of him except that the knowledge which we have of him do produce suitable affections in the heart towards him for having made Christ known chap. 2 v. 6 c. he inferreth from thence with a finally that their hearts should rejoyce in him the word saith as much as there remaining one thing yet necessary 5. The often repeating and frequent inculcating of such points of Truth as are most for edification of the hearers ought neither to be burdensome to a Minister nor yet wearied of by the people so to inculcate often the following admonition was not grievous unto Paul neither were they to weary of it because unto them it was safe 6. Temptations unto Error for the most part are covered over with such pious pretences Col. 2. 23. and lovely baits Gal. 6. 12. that there is need of many guards and frequent warnings to keep them off so the Apostle thinketh it necessary to reiterat again and again both by preaching while he was present and now by Letter while he is absent this following exhortation To beware of false-Teachers But for you it is safe Vers. 2. Beware of dogs beware of evil workers beware of the concision He exhorteth them particularly to beware of false-teachers who did labour to conjoyn in the matter of justification the righteousnesse of works with that righteousnesse which is of Christ by faith whom he calleth first Dogs because of their barking against the sincere Doctrine of the Gospel and their railing against the orthodox Preachers thereof and this all to get wherewith to satisfie their unsatiable greed Secondly Evil workers because under pretence of working well to
able even to subdue all things unto himself 14. There is nothing within the reach of divine omnipotency which shall be left unessayed rather than the Believers glory both in soul and body should remain uncompleated for which he saith whereby he is able it is supposed that if it be within the compasse of divine ability it shall be done CHAP. IV. IN the first part of this chapter Paul exhorteth the Philippians unto some christian vertues to wit To constancy v. i. to concord v. 2 3. to rejoyce in the Lord v. 4. to moderation of minde v. 5. to beware of anxious heart-cutting diffident care and to give themselves to prayer and praises v. 6. for so they should have much of Gods peace v. 7. and generally to every thing which was praise-worthy v. 8. which he inforceth from his own example and the fruit which should follow hereupon v. 9. In the second part he commendeth them for their benevolence towards him in his strait excusing the delay v. 10. and cleareth himself from dejectednesse of spirit under want v. 11 12 13. and yet showeth their gratuity was acceptable v. 14. which he amplifieth by mentioning their liberality towards him in former times v. 15 16. and purgeth himself from an indirect intention to excite them to the bestowing of more v. 17. shewing what he had already received did abundantly satisfie him v. 18. for which their gratuity he promiseth unto them a recompence from God v. 19. In the third part he concludeth the Epistle first with a doxology v. 20. Secondly with some mutual salutations v. 21 22. And thirdly with his usual farewell-wish v. 23. Vers. 1. Therefore my Brethren dearly beloved and longed for my joy and crown so stand fast in the Lord my dearly beloved FRom what Paul hath said in the former chapter he inferreth a vehement exhortation inforced by a number of affectionate compellations That they would remain constant in the doctrine and practice of the Gospel so as they had done hitherto and as he had presently prescribed chap. 3. Doct. 1. So ready are we to weary in well-doing Gal. 5. 7. so unwearied is the Tempter in his assaulting of us what by reiterating old tentations what by presenting us with new ones 1 Pet. 5. 8. That even those who for a long time have given great proof of their constancy both in profession of Truth and practice of Duties are not so far beyond the reach of backsliding but they stand in need of frequent and vehement exhortations to make them stand on their guard against it So Paul exhorteth those Philippians to constancy notwithstanding they had already given large proof of it so stand fast in the Lord. 2. The faith of glory and rich reward which is laid up to those who persevere unto the end is a strong motive unto constancy and perseverance so from what the Apostle spake in the close of chap. 3. of that glorious change to be wrought upon the bodies of Believers he inferreth So stand fast 3. As a peoples profiting by the Ministery of the Word ought to indear them unto a faithful Pastor so a Minister may without imputation of flattery make it known unto the people and that in the most pathetick way how much they are esteemed of by him that hereby he may excite them to further progresse And this use only should be made by people of the approbation of their faithful discerning Pastors or of any other whose approbation they think worthy to put a price upon Thus the Apostle here gives them a number of affectionate compellations all of them breathing forth his respect and love unto them such as Brethren as being professors of the same faith dearly beloved being such as for their piety had much room in his heart and longed for his absence from whom was his burden my joy the remembrance of whom made him sing under all his sufferings and my crown they were as an ornament unto him his glory and diadem being gained to Christ by his Ministery and having remained constant when others had fallen away Vers. 2. I beseech Euodias and beseech Syntiche that they be of the same minde in the Lord. 3. And I intreat thee also true yoke-fellow help those women which laboured with me in the Gospel with Clement also and with other my fellow-labourers whose names are in the book of life He speaketh to two women who being of some note in that Church did in some things as appeareth relating to Religion differ as well the one from the other as both of them from the Doctrine publickly professed in that Church Them he exhorteth that laying aside their contention and strife they would endeavour peace and unity betwixt themselves such as God would approve of ver 2. And because divisions of that kinde are not easily composed he exhorteth some one of his once-fellow-labourers in that Church to contribute his endeavours for helping them to union because they had been useful to him in their stations while he was preaching the Gospel and planting a Church at Philippi with one Clement and some other private Christians all which in charity he did judge to be truly gracious and in the number of Gods Elect Children Doct. 1. It is the duty of Pastors to instruct exhort rebuke and comfort not only the whole Church in general but also particular persons by name as occasion offereth and their necessity requireth so doth Paul I beseech Euodias and beseech Syntiche 2. Difference of judgment among professors in things relating to Religion is of dangerous consequence as being an occasion of strife and discord of alienation of heart and affections 2 Cor. 12. 20. as causing hurtfull diversions from that which should be our main work to wast our precious time and the edge of our spirits upon things lesse necessary 1 Tim. 1. 4. Paul looks upon this difference as worthy to be taken notice of even by an Apostle I beseech saith he 3. It is very casual for such differences to fall in among professors who have been other wise pious and useful in the Lords work thus Euodias and Syntiche who helped Paul in the Gospel falleth at ods among themselves I beseech Euodias c. 4. Peace and unity in the Church and among all the members of the Church is a thing much to be studied for and sought after I beseech they be of the same minde 5. But by all means it would be seen to That the composing of the Churches differences be an union in the Lord and such as he will approve of so he beseecheth them to be of one minde but in the Lord. 6. We ought to make use of our familiarity with and interest in others to set them upon imployments honourable unto God and profitable unto the Church of Christ and the true members thereof so far as their station will permit and their abilities can reach so Paul maketh use of his intirenesse with one above the rest whom he calleth his true-yokefellow
insinuating 1 Tim. 6. 9. that there is no lesse need of divine art for carrying of our selves â—right under prosperity than there is for such a christian carriage under adversity so Paul must be instructed how to be full and how to abound as well as how to be hungry and how to suffer want 7. Man's naturall faculties are renewed but not destroyed by grace or laid asleep as if Christ himself did all things and we nothing for Paul saith here that he did the action did flow from an inward principle of a renewed will and understanding I am able to do 8 The power by which renewed souls do work is wholly Christs not only the habits of grace are from him but also the actuating of those habits doth flow from his special influence through him that strengtheneth me 9. There is a kind of omnipotency in a Believer being supported by Christ's strengthning power so that there is nothing within the compasse of his christian calling and for which there is a Covenant-promise for through-bearing there is no such thing unpossible for him to do I am able to do all things 10. This note of universality All whether applied to persons or things is not to be taken every where in its larger sense but to be astricted to the clear meaning of the place where it is and the exigency of other Scriptures so Paul saith I am able to do all things which cannot be extended to all and every thing without limitation there being many things simply impossible to be done by any creature but must be restricted to all those things which consist in the exercise of christian moderation under all dispensations or at most to all things within the compasse of his christian calling and for which there is a covenant-promise for through-bearing see 1 Cor. 6. 12. and chap. 9. 22. by which rule that passage 1 Tim. 2. 6. is to be expounded Vers. 14. Notwithstanding ye have well done that ye did communicate with my affliction Having guarded upon the one hand against their suspecting of him to have been too much dejected through want he guardeth against another mistake as if their gratuity had been little acceptable unto him by shewing they had done well in doing what they had done and sharing with him in his sufferings for Christ. Doct. 1. There is nothing which men can do wherein they are not liable to mistakes for even while they are clearing themselves of one mistake they are in hazard thereby to run under another as Paul was here 2. The danger of being mistaken should hinder no man from going on in his duty he is to do what he can to take off mistakes and in the mean time be going on in what is right so Paul having cleared himself proceedeth in his duty commending those Philippians for their charity and thereby wipeth off another mistake which might have risen upon his guarding against the former Nevertheless ye have done well 3. Though the Children of God be supported with courage from himself to be content with and to undergo their present lot yet this must not make others neglect to help them in their strait because in so doing they do but what is their duty neither should it make themselves neglect the offer of supply from others or vilipend it when it 's received this were to tempt God by neglecting means of help because of Gods goodnesse in supporting under want of means when they could not be had Thus though Paul was enabled through Christ to be content with his hard lot yet the Philippians give him help and are therein approven and highly commended by him Nevertheless saith he ye have done well 4. It is the duty of all to prove confortable unto those who are suffering for truth by supplying of their necessities according to their power they did well in communicating with Paul's affliction 5. They who make conscience of this duty do hereby share in the afflictions of those who suffer for truth as if they were suffering the same things and for the same cause with them so the Apostle affirms because of their gratuitie they had communicated with his afflictions Vers. 15. Now ye Philippians know also that in the beginning of the Gospel when I departed from Macedonia no Church communicated with me as concerning giving and receiving but ye onely 16. For even in Thessalonica ye sent once and again unto my necessity The Apostle sheweth himself mindfull not onely of the present favour but also of their by-past liberalitie towards him ever since he began to preach the Gospel among them and this not onely when he was labouring among themselves but also when he was at Thessalonica and withall doth guard against their suspecting of him as too greedie in receiving so frequently from them by shewing he had received nothing as a reward for his work from any other Church in those parts for the truth whereof he appealeth to their own knowledge Doct. 1. There is a rule of equity to be kept betwixt Pastour and People that as he bestoweth upon them spirituall things by preaching of the Gospel so they should furnish him with things carnall by giving an honourable maintenance 1 Cor. 9. 11. and this a faithfull Minister may expect and crave not as a meer gratuity but as due debt 1 Tim. 5. 17. this is imported in the phrase here used by Paul when speaking of maintenance which was bestowed on him by those he laboured amongst in the work of the Gospel he useth the expression of giving and receiving which is used by Merchants who in their Books of Accompts do mark what they give out and what they receive in as the due price of their ware 2. Though maintenance be most due for Ministers yet such is the peevishnesse and greed of many that hardly can they be driven to quit any thing for up-holding of the Gospell though even an Apostle Paul were preaching among them this Paul did find no Church did communicate with me as concerning giving Though it may be also the Apostle did for bear to receive any thing from others were they never so willing for the reasons mentioned 1 Cor. 9. 15 16 18 19. 2 Thess. 3. 8 9. 3. A faithfull servant of Jesus Christ who is taken up with a desire after the gaining of souls will digest many unkindnesses of that sort passing them over as he best may especially so long as the Lord provideth for him otherwayes as he usually doth making some to shew the more of kindnesse that others shew but little so doth Paul meekly passe over his not receiving from those other Churches mentioning with thankfulnesse the help which he received from Philippi no Church communicated with me but ye only 4. This speaketh much to the commendation of a People when the generall neglect of duty by others doth not onely not make them neglect their duty but also exciteth them to be more forward in it for from this are the Philippians commended no
Vers. 23. Which things have indeed a shew of wisedome in will-worship and humility and neglecting of the body not in any honour to the satisfying of the flesh He mentioneth three fair pretences whereof use was made to plead for and commend those superstitious rites First they were will-worship a giving of more to God than he required Secondly the practising of them was an evidence of peoples humility in their submissive obedience to the injunctions of superiours Thirdly their voluntary and excessive abstinence from meat sleep and their other laborious bodily exercises did tend to mortification and was a part of mortification in neglecting of the body which the most part of men strive so much to pamper all which the Apostle having spoken sufficiently to this purpose already doth refute in one word to wit that they had onely a shew or pretext but no soliditie of reason or wisedome in them and addeth another reason against the practice of those rites because thereby they withheld that honor or just care see 1. Tim. 5. 3. from the body which ought to be had in the satisfying the necessities thereof Doct. 1. There is no error the maintainers whereof have not somwhat to say in its defence whereby they labour to extoll it as most heavenly and excellent Thus the doctrine of those superstitious rites pretended to wisedome that is heavenly and excellent doctrine 2. All that can be said for any error being rightly weighed will be found but meer pretexts fair shews and no soliditie of reason they had but a shew of wisedome 3. As men do like well to serve God with their own inventions thinking they do thereby give unto God his whole due and somwhat more So God will acknowledge nothing for service done to him but what himself hath required he approveth willing worship but not will-worship for it is here rejected notwithstanding the fair shew of wisedome which is in it 4. For men to give blinde obedience unto the commands of Superiors though it pretend to humility and devout submission of mind yet it is not reall humility but a prostituting of our souls and consciences to the wills of men So this humility or submissive disposition which was their second pretence hath but a shew of wisedome in it and is not reall 5. Though watchings fastings and other bodily exercises are profitable and may be lawfully used if they be referred to the right end for bringing the body in subjection 1 Cor. 4. 27. lest through too much satietie it take loose reins to sin and that hereby we may be helped to call on God more ardently Joel 1. 14. providing there be due moderation in using of them Josh. 7. 10. Yet the excessive and immoderate use of those disabling the body from being serviceable to the spirit and the placing of worship in them being considered in themselves and without relation to the fore-mentioned ends The neglecting of the body thus though it hath a shew of reason for it yet it hath no more but a shew or prâ—text and is a reall sin before God which things have a shew of wisedome neglecting the body 5. As there is an excessive pampering of the flesh which is sinfull and forbidden when provision is made for it to fulfill the lusts thereof Rom. 13. 14. So there is a lawfull and necessary care of the flesh or body whereby things necessary for food and raiment are provided for and bestowed upon it in so far that strength and health be not in-lacking for dischargeing the duties of our calling and they who deny this care and honour to it though even upon a religious pretence do sin against God so he condemneth those superstitious rites in this that many of them did carry with them the neglect of this care not in any honour to the satisfying of the flesh CHAP. III. THe Apostle having asserted the truth of the Gospel and refuted some contrary errors exhorteth them next unto sutable practice And in the first part of this Chapter he presseth upon them generall duties belonging to all conditions of men And first he exhorteth unto all those duties in the bulk under the name of seeking Heaven and things heavenly and of neglecting things on earth First because of Christ's being there in great state v. 1 2. And secondly because they were dead to sin and things under Heaven And thirdly though their spirituall life was now hid v. 〈◊〉 yet it should kyth afterwards v. 4. Next he presseth those generall duties in two particular branches as first mortification reckoning forth severall sins to be mortified first more carnall corruptions v. 5. and arguments are used v. 6 7. Secondly more spirituall corruptions v. 8 9. by an argument taken from their regeneration v. 9 10. Which he cleareth by removing those things which have no influence upon regeneration v. 11. Next he presseth vivification and the exercise of severall vertues whereof he giveth some examples intermingling diverse arguments to v. 16. where he inciteth to the study of Scripture and giveth a generall rule for all our actions v. 17. In the second part he presseth some duties belonging to Christians as they are members of Families First the duties of wives v. 18. Secondly of husbands v. 19. Thirdly of children v. 20. Fourthly of fathers v. 21. Fifthly of servants v. 22 23 which are inforced by a promise v. 24 and a threatning v. 25. Vers. 1. If ye then be risen with Christ seek those things which are above where Christ fitteth on the right hand of God 2. Set your affection on things above not on things on the earth He exhorteth from the ground held forth chap. 2. v. 12. of their being risen with Christ that they would earnestly seek know and from knowledge delight in things which are above to wit Heaven happinesse and all spirituall graces and not in things earthly such as riches honors pleasures together with those superstitious rites placed in things earthly and perishing whereof he spoke before and that because Christ their Head their Husband is above at the right hand of God compleatly glorified and intrusted with full power to dispense all things for his peoples good Eph. 1. v. 20. 22. Doct. 1. Our serious minding of the main and substantiall duties of pietie and righteousnesse would serve to divert exceedingly from unnecessary debates about and practizing of superstitious â—ites and ceremonies in divine worship for the Apostle having reasoned against those chap 2. subjoyneth this exhortation to set their affections on things which are above as a most excellent diversion from them 2. The doctrine of salvation and free grace is then rightly learned when the fruits of an holy life do flow from the knowledge of it other wayes the grace of God is turned into wantonnesse Jude v. 4. So Paul having given a short sum of saving doctrine exciteth to holinesse of life as the most sutable fruits of such doctrine seek the things which are above c. 3. As Heaven and
coveteth not the gold of the rich and hath no interest divided from that of eternity and justice Genes 18. 25. So that with God there neither is nor can be respect of persons CHAP. IV. IN the first part of this Chapter the Apostle having set down the duty of masters towards servants v. 1. exhorteth those Colossians unto severall duties as to prayer v. 2. and to pray for himself in particular v. 3 4. and to circumspect walking towards Heathens v. 5. and to aim at delectable edisication in their discourse v. 6. In the second part he declareth why he sent Tychicus and Onesimus unto them whom he highly commendeth v. 7 8 9. In the third part are first salutations whereof some were sent to the Colossians from three of the Circumcision who are described and commended v. 10 11. some from their own Minister Epaphras whom he highly commendeth v. 12 13. some from Luke and Demas v. 14. and the rest from Paul himself to the Laodiceans v. 15. And secondly some directions unto them for use-making of this Epistle v. 16. and that they would admonish their Minister v. 17. and so he puts a close to the Epistle v. 18. Vers. 1. Masters give unto your servants that which is just and equall knowing that ye also have a Master in heaven THis verse seemeth to be a part of the preceding Chapter whether we look to the purpose which goeth before or to that which doth follow wherein he exhorts masters to give unto their servants that which they were obliged whether by strict Law and condition or by the Law of charity and christian meeknesse and that because they had a Master in Heaven who would reckon with them if they did otherwayes Doct. 1. Masters ought to give unto their servants that which is just that is what they are tyed unto by the rule of strict justice aâ— first food competent to their service and state Prov. 31. 15. Secondly their hire James 5. 4. And thirdly work wherein they are not to presse them rigorously and above their power Prov. 12. 10. nor yet suffer them to be altogetheâ— idle Prov. 29. 21. For saith he Masters give unto your servants that which is just Doct. 2. They are also bound to give unto them that which is equall that is what they are tyed unto by the rule of charity and christian meeknesse as first to see that they serve God which is injoyned to Masters in the fourth Command Secondly not to do all with them by boast and terror as if they were beasts but to draw them on with meeknesse as being of the same nature with themselves Eph. 6. 9. Thirdly not to be tyrannicall by making their will an absolute rule for them but to hear them when in modestie they produce reason to the contrary Job 31. 13 14 Fourthly to have respect unto their infirmities by caring for them when they are sick Matth. 8. 6. Yea and fifthly to let somewhat fall beyond condition unto those who are faithfull Prov. 1 â— 35. Give unto your servants that which is equall Doct. 3. A right to Heaven and the heavenly Inheritance ought not to prejudge a man in what is due unto him of things worldly A right unto the one doth not enevate but rather establisheth their right unto the other and so they may without offence seek and plead for what is due unto them Thus notwithstanding that Heaven is promised chap 3. v. 24 to godly servants yet masters are commanded to give them that which is just and equall 4. The greater that men are in the world they stand in more need to have the terror of God perseuted unto them that thereby they may be excited to their duty for as he proponed a comfortable promise unto the poor servants chap. 3. v. 24. so he boasteth masters with the consideration of God's greatnesse knowing that ye also have a Master in heaven 5. Superiors and masters should so carry themselves as remembring they have one above them to call them to an accompt knowing that ye also have a Master in heaven 6. We would so represent God unto our selves as may serve best to restrain from sin and put us upon our duty for to inforce the exhortation he proponeth God unto them as their master in heaven which speaketh his absolute dominion 2 Chron. 20. 6. his omniscience Psal. 11. 4. his holinesse Isai 57. 15. and his omnipotency Psal. 115. 3. So that their sin could not be hid from him his holy nature did hate it he had both right and power to punish it ye also have a Master in heaven Vers. 2. Continue in prayer and watch in the same with thanksgiving He exhorteth unto the exercise of prayer and to some conditions required for the right discharging of this duty As first Instant and vehement persevering in it Secondly Watchfulnesse and fervency Thirdly Thankfulnesse Doct. 1. The exercise of prayer is necessary for the right performance of commanded duties it being a mean in the use whereof covenanted strength and influence is conveyed unto us Matth. 7. 7. without which we can do nothing for unto the former exhortations he subjoyneth Continue in prayer 2. We ought to continue and persevere in this exercise opposing all tentations mightily which tend to make us quite it Continue in prayer The word signifieth to continue with strength so as no labour or toil do make us weary or give it over Which continuance relateth first to the disposition of the heart being still kept in a sitnesse to go about that duty when occasion offereth and next to the actual exercise it self that it be sometimes every day at least gone about and alwayes when there is oportunity though we are not to quite all other duties that we may be wholly constantly and only in this see 2 Sam. 9. 13. Doct. 3. That this exercise of prayer be discharged aright watchfulnesse is required a watchfulnesse especially of the mind this first before we come to the duty watching for an opportunity of praying searching out and observing those things which may furnish matter for prayer as Gods mercies and our own escapes Secondly in the duty that we be intent upon it our graces kept in exercise while we are at it and what is Gods dealing with the soul in it may be observed as if he straiten give liberty hide his face or shew himself gracious Thirdly after the duty as what answers we receive and lest we be overtaken either with pride for doing well or with discouragement for our coming short And watch in the same 4. Thanksgiving for favours already received ought to be joyned with prayer as a choice argument whereby to plead and prevail for new ones Psal. 44. through the whole yea though we should not prevail for the time yet we owe thanks in that he hath been sometimes intreated and is only delaying now untill a more fit time wherein he may give that which is sought Psal. 43. 5. Watch in the same