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
from the same free grace of God working powerfully in us for as he worketh to will so also to do 6. This powerful work of God whereby he worketh the beginnings increase and accomplishments of grace in us is altogether free flowing from his good will and pleasure and is not merited by any thing wrought by us Rom. 11. 35. His giving of more grace is not merited by our use-making of the first grace Jam. 4. 6. nor yet the first grace by the right use of our natural parts Eph. 2. 1. for he worketh of his good will and pleasure 7. Though Christians be exhorted to the diligent performance of all commanded duties yet this impedeth not but the beginning progresse and accomplishment of every work spiritually good is wholly from God for exhortations shew what we ought but not what we are able to do hence though they are commanded ver 12. to work out their own salvation yet it is affirmed here it is God who worketh 8. To ascribe with Scripture the whole work of grace in us to God as the author is a strong engine to batter down all confidence in our own strength and to shake off carnal security and stir us up to diligence so far is it from rendering men lazie and secure for having exhorted them to work out their own salvation with fear and trembling and so to shake off security and self-confidence he giveth this as a reason It is God that worketh in you c. Vers. 14. Do all things without murmurings and disputings He repeateth his dehortation from dissention and discord setting forth divisions by their two usual and bitter fruits to wit private backbitings and publick contentions or stâ—ife Doct. 1. Private backbitings secret whisperings and venting of mutual mistakes to the prejudice one of another as they are unseemly among Christians so they are the ordinary fruits of division and discord in the Church for these are the murmurings from which he dehorteth 2. Publick fruitlesse contests hot debates bitter reflections are in like manner unseemly among Christians and another ordinary fruit of division and discord for these are the disputings here spoken of Vers. 15. That ye may be blameless and harmless the sons of God without rebuke in the midst of a crooked and perverse nation among whom we shine as lights in the world 16. Holding forth the word of life that I may rejoyce in the day of Christ that I have not run in vain neither laboured in vain He presseth obedience to the former exhortation because of the many and great advantages following hereupon namely That hereby as by one mean they should attain to live 1. so as none could justly blame them 2. so as they should do no harm unto others 3. so as to enjoy convincing evidences of their sonship and adoption 4. so as to stop the mouths of a number of godlesse Pagans by holding forth in their profession and practice the way to life revealed in the Gospel that those poor Pagans among whom they lived might fall in love with it and 5. so as Paul might have matter of joy in their salvation by his Ministry at the day of judgment Which advantages as they were to follow one upon another so all of them would be promoved much by their unity and concord and obstructed much by dissention and discord Doct. 1. Where a spirit of pride and contention together with private whisperings and publick hot debates falleth in upon a Church it will be found hard for any who is engaged in that strife to carry himself so but somwhat worthy of blame will escape him for he maketh their living blamelesse to be the fruit of doing all things without murmurings and disputings that ye may be blameless 2. It is no small difficulty also for any who is so engaged to watch over his own spirit with that circumspection and tendernesse but he will upon some occasion be doing hurt unto others either by admitting groundlesse reports and entertaining jealousies of them or speaking to their disadvantage himself or not standing for their just credit when they are reproachfully spoken of by others or by bitter reflections or some such like thing 2 Cor. 12. 20. for he maketh harmlesse living a fruit of unity that ye may be harmless 3. Division and strife together with the sinful effects which these produce in peoples spirits do often grieve the Spirit and darken these evidences of adoption and sonship which Believers being in a calm and peacable temper of spirit use to see most clearly for he maketh their being the sons of God or the evidencing of their sonship depend upon their doing all things without murmurings that ye may be the sons of God 4. There is nothing which maketh Atheists and enemies of the Gospel take more occasion to vomit out their spite and malice against it and the professors of it than the schisms and sidings murmurings and backbitings publick contests and bitter reflexions which are among Christians themselves for he maketh the stopping of the mouths of godlesse Pagans to be a fruit of unity and peace within the Church that ye may be without rebuke in the midst of a perverse nation 5. It seemeth good unto the Lord for wise reasons at sometimes to measure out the lot of his precious servants among a multitude of godlesse prophane Atheists for those Philippians did live in the midst of a perverse nation 6. It concerneth those who are so disposed of to walk the more circumspectly that no occasion may be given to wicked men to wound the Gospel through their sides for so he enjoyneth that ye may be in the midst of a perverse nation without rebuke 7. Whatever be a mans carriage otherwise for civility policy moral or natural parts yet so long as he imbraceth not the Gospel but remaineth an enemy unto it he is in Gods esteem but crooked perverse froward and nothing worth So all who lived at Philippi except the Christians are â—ere called a crocked and perverse nation though doubtlesse many of them did excell in natural and morall parts 8. Then do we stop the mouths of enemies unto truth when our conversation for piety unto God and righteousnesse unto our neighbour is such as may discover unto them their failings and point out that good way wherein they ought to walk for he shews how we may be free of their rebukes even when we shine as lights in the world 9. There is a duty lying upon Christians of thirsting after and labouring to bring about the salvation of these among whom they live though never so wicked and perverse so they were to shine as lights and by their profession and practice to hold forth the word of life in their several stations even in the midst of a crooked and perverse nation 10. Suitable practice joyned with profession putteth such a majestie and splendour upon Truth that every Christian walking orderly is the same to profane men among whom they live in order
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
establish Truth and build up the Church they did what in them lay to destroy them both and were men of wicked lives ver 19. However they pretended much zeal for the Law of Moses and good works Thirdly Concision alluding to Circumcision whereof they gave out themselves to be Patrons and defenders and designed themselves by it Gal. 2. 12. which name he taketh from them as being unworthy of it and calleth them concision as it were the destroyers and renters of the Church Doct. 1. There ought to be a spirit of wise and godly zeal in faithfull Preachers against the spreaders of Errors how great soever their reputation be among the people so Paul calleth them Dogs c. 2. That Ministers may guard the Lords People against seducers they would labour to undeceive them by taking off the vizard of piety zeal and other seeming vertues under which the spreaders of Errors do usually lurk that so they may be seen in their own colours thus they pretended to puritie to be patrons of good works and upholders of Circumcision one of God's Ordinances and the Apostle taking off the vizard calleth them prophane dogs evil workers and concision or Church-renters under pretence of pleading for a divine Ordinance 3. It is the Duty of the Lords People to know and discern those who preach Truth from those who preach Error that they may cleave to the one and flee from the other beware of dogs the word signifieth see and know them and from knowledge eschew them 4. It is not unbeseeming piety to use merry words witty and pleasant allusions yea and upon some occasions piercing jests or taunts providing alwaies there be no scurrility or basenesse Eph. 5. 4 for as often elsewhere 1 King 18. 27. So the Spirit of God here maketh use of such while alluding to Circumcision he calleth them Concision giving them a name like in sound but much different in the usual signification and as much to their disadvantage Vers. 3. For we are the Circumcision which worship God in the spirit and rejoyce in Christ Jesus and have no confidence in the flesh He giveth a reason why he did not daign them with the name of Circumcision because not they but he and true Believers had right to that title they only having the thing signified by circumcision whereof he maketh three parts first Worshipping God with the inward and spiritual affections of a renewed heart Secondly Confiding in Christ alone for salvation as being the substance of all these shadows Thirdly A denying of confidence in any of these fleshly priviledges or in any thing but Christ. Doct. 1. Though fair pretences to piety and purity of Worship be alwaies on the side of those who erre from Truth Matth. 7. 15. yet the reality of that piety unto which they pretend is frequently to be found in those who oppose them most so was it here We are the Circumcision that is we have the reality of that Ordinance and they only a pretence unto and shadow of it 2. Circumcision and the rest of those Levitical Ordinances may be said in some sense yet to continue in so far as the thing signified by them doth remain for therefore Paul calleth true Believers the Circumcision because they had the thing signified by it We are the Circumcision who serve God in the spirit 3. Circumcision was instituted for this end that by the outward cutting off the flesh the People of God might be carried on first To cut off the sinful fleshly affections of their heart that so with renewed spirits they might serve God And secondly To lay hold on the blood of the promised Messias for pardon of sin and salvation for Paul mentioneth those two as the thing signified by Circumcision We worship God in the spirit and rejoyce in Jesus Christ. 4. Though it was sufficient for Paul to oppose the inward Worship of the heart to the practice of Circumcision once an Ordinance but now abolished yet it followeth not that outward Ordinances while standing in force may upon that accompt be wholly neglected Gen. 17. 14. for if the outward rite of Circumcision had been yet in force his pretending to the thing signified would not have justified his omission of it 5. External performance of commanded Worship without inward exercise of the spirit in faith love hope and mortification of fleshly lusts by the power of Gods Spirit is scarce worthy of the name of Worship to God neither will it be owned by him as such for it is this exercise of the spirit unto which Paul giveth the name of true Worship We are the circumcision which serve God in the spirit 6. We should so go about commanded Duties in spirit and truth as not to rest upon or glory in them but in Christ alone and his righteousnesse as the only meritorious cause of our salvation So though they worshipped God in the spirit yet we rejoyce in Christ Jesus saith he 7. Confidence in Christ for salvation and upon any other thing besides him such as are outward priviledges external performances are so inconsistent with and opposite to one another that if the one be the other cannot be so Paul opposeth them here We rejoyce in Christ Jesus and have no confidence in the flesh Vers. 4. Though I might also have confidence in the flesh If any other man thinketh that he hath whereof he may trust in the flesh I more The Apostle in the second part of the chapter being to demonstrate the vanity of relying upon any thing besides Christ in the point of justification from his own practice sheweth 1. That he had as much to boast of upon the accompt of outward priviledges as any of his adversaries yea or any other whatsomever if he had found it safe to venture his salvation on such a bottom and this he declareth first in general in this verse Doct. 1. The Lord in his deep wisdom raiseth up such as are most fit to oppose seducers who come not short of them in any thing whereof they glory most that even wherein they glory they may be found but as others see 2 Cor. 11. 12. Thus against those who boasted so much in their outward priviledges as to oppose them unto Christ's righteousnesse in the matter of justification he raiseth up Paul to batter down both their pride and error who had as much matter of boasting that way as they or any other Though I might have also confidence in the flesh 2. Then may a man commend himself by making notour what he hath of graces parts or priviledges equally with or above others when his doing so tendeth to beat down the vain glory of those who boast more of what they are than is meet for Paul here declareth at length his outward priviledges wherein he would yeeld to none which he could not have done without ostentation except it had been to shew the vanity and pride of his adversaries 3. The glory and praise of safetâ— from Gods wrath
because as appears of their being joyntly imployed in the work of the Ministery as Oxen drawing under one yoke to set him upon the reconciling of those two who were at distance and I intreat thee also true yoke-fellow 7. As Church-divisions though easily fallen into Act. 15. 37 c. are not easily cured so it is the duty of all who have power and parts to imploy them all for the curing of them and this especially when the scandalous rent is among such who have been reputed gracious and have proved steadable to the work of God in their several stations hence he exhorteth to help those women to union because they had laboured with him in the Gospel 8. As the Gospel when it first cometh in power to a place meeteth with no small opposition so it is the duty not only of Ministers but also of private Christians and that of both sexes keeping still their own stations 1 Cor. 14. 34. to contribute their uttermost for making of the Gospel successefull so did they at Philippi who laboured with me in the Gospel with Clement also and with other my fellow-labourers the word rendered Laboured signifieth to strive as wrestlers who make use of all their strength What their labour was is not expressed but certainly it was such as became them in their stations 9. The Lord knoweth who are his with as great certainty as a man knoweth those of his family whose names he hath written in a book so much is imported by this phrase whose names are written in the book of life not that God hath or standeth in need of any such book for the help of his memory the speech is only metaphorical bearing this much That God hath fore-ordained them to life and so knoweth certainly they shall be saved as if their names were all inrolled Sec 2 Tim. 2. 19. 10. Though none can passe a certain and infallible judgment upon others whether they belong to the election of grace or not Rom. 14. 4. yet there may and ought to be a judgment of charity passed upon all and every one of such as elected and chosen whom we see constant in the doctrine of Faith studying to be holy themselves and contributing their utmost for promoving the work of God among others for Paul from the judgment of charity pronounceth of such whose names are written in the book of life Vers. 4. Rejoyce in the Lord alway and again I say Rejoyce He exhorteth most earnestly that they would not suffer themselves to be drawn off from that necessary duty of rejoycing in the Lord pressed chap. 3. v. 1. But that under all conditions and at all times they would make conscience of it Doct. 1. It is not only the Lords allowance but also his command unto his people which they are to obey under hazard of disobedience to rejoyce in the Lord that is from the consideration of the excellency of Christ in himself Cant. 5. 10 c. and his usefulness unto them Psal. 118. 1. together with their interest in him Cant. 2. 16. and the observation of his providence and care towards them 1 Sam. 17. 37. to keep their own hearts not only free from anxiety and discouragement but feeding also upon the sense and sweetnesse which floweth from all those considerations for this is the duty of rejoycing in the Lord which he here presseth 2. This is a duty constantly to be made conscience of under all cases and conditions whether prosperous or adverse there being alwayes grounds of rejoycing to the believer though not in the world nor in himself yet in the Lord and in what the word holdeth forth of him Joh. 16. 33. if he by his own untender walking or misbelieving discouragement do not mar his accesse to the right use-making of those grounds Psal. 42. 11. Rejoyce alwayes saith he 3. It is not easie to work up the heart to the conscientious practice of this duty especially at all times hence he doubleth the exhortation thereby pointing out how averse we are from this duty Rejoyce alwayes and again I say rejoyce Vers. 5. Let your moderation be known unto all men The Lord is at hand He further exhorteth them in all their affairs to the exercise of moderation whereby they should rather remit somwhat of what was their right according to the rule of strict justice then do any reall hurt unto others and that because of Gods presence to wit by his providence presently and by his second comming to judge the world before it be long Doct. 1. It is the duty of Christians not alwayes to exact the rigour of what in strict Law they may claim unto whether in seeking reparation of injuries Col. 3. 13. and repayment of debts Ex. 22. 25 26. or in use-making of recreations and any of their allowed liberties Gal. 5. 13. but are to remit somwhat of their right as the necessity of their neighbour Ex. 22. 25 26. or his edification calleth for it Rom. 14. 21. for this is the moderation here exhorted unto let your moderation be known 2. However Christians are not to hunt after applause or vain-glory by setting forth the good things which are in them to the publick view Mat. 6. 1. 6. 18. yet they are not under pretence of eschewing that evil or the suspicion of it to cover all they do from the view of others but are bound to make their good works manifest that others therein may see their duty and have matter of blessing God on their behalf See Matth. 5. 16. Let your moderation be known c. 3. The fore-mentioned advantages by making our good works manifest are most effectually produced not so much by speaking of the good which we do as when the work speaketh for it self unto those who do behold it and chiefly unto such as find benefit by it thus they were to make their moderation known unto all men to wit by giving reall proof of it 4. Although these duties flowing from intimate society and near relations be due onely to such who stand under those relations unto us 1 Tim. 5. 8. yet none whether good or bad are to be excluded from their just interest in those duties which are grounded upon common equity such as are duties of charity justice mercy and condescendence unto humane infirmity of which sort is this moderation here spoken of let your moderation be known to all men 5. God is still present by his providence for the help of those that fear him Psal. 145. 18. and is hasting unto his second coming when he shall judge the world in righteousnesse Rev. 22. 20. The Lord is at hand 6. The consideration and faith of Gods nearnesse as said is may incourage Christians much to the exercise of moderation in all their affairs as knowing whatever present prejudice they may sustain by their christian condescendencie in remitting somewhat of their own right rather than to hurt or scandalize others it will be abundantly made up by the providence of
Finally brethren whatsoever things are true whatsoever things are honest whatsoever things are just whatsoever things are pure whatsoever things are lovely whatsoever things are of good report if there be any vertue and if there be any praise think on these things Because those Christians at Philippi lived among Heathens in whom there were some things worthy of imitation as many other things were not therefore the Apostle exhorteth them to severall things relating chiefly to the adorning of Religion and making of it lovely unto those Heathens and particularly that they would diligently consider and from consideration imitate every thing among them which was true honest just pure and of good report providing only that those things of good report were not vices but reall vertues and so truly worthy of praise Doct. 1. It is the duty of Christians especially of those who live among haters of Religion and such as seek all occasions to speak evill of it to set themselves to search find out and as it were to cast their accompt by what means and carriage they may adorn Religion most and make it lovely unto others and accordingly to carry themselves in all things so while he is exhorting those Philippians to adorn Religion by their carriage he injoyneth them to think on those things the word signifieth to search out a thing diligently by comparing one with another as Accompters use to do 2. Christians are not to be so scrupulous as to reject things true and in themselves good though professed and practised by men who are otherwayes extreamly bad so he exhorteth them to think upon and imitate every thing which was true and honest even among the the Heathens 3. It is the duty of Christians to discern truth from errour rejecting the latter and adhering to to the former Ephes. 4. 14 15. to speak nothing but truth in their ordinary communication Eph. 4. 25 and to perform what they promise Psal. 15. 4. for they are to think upon whatever things are true 4. It is the duty of Christians so to walk as by the whole strain of their carriage they may gain respect to their persons and profession from others all their conversation savouring of nothing but gravity as being far from scurrility lightnesse and vanity in their apparell words deeds and all their behaviour 1 Tim. 2. 9 10. for those are things honest or grave as it is in the Originall which he exhorteth them to consider 5. Christians ought to consider and accordingly to perform what things are just that is whatever we are bound to do unto others whether to God or man Matth. 22. 21. whether by the Law of Nature 1 Tim. 5. 8. or of Nations Ruth 3. 13. by reason of our place or station Neb. 6. 11. whether the things we owe be determined by paction as such a sum of money or so much grain Col. 4. 1. or onely to be determined according to the rules of prudence equity or charity Col. 4. 1. whether it be fear or honour Rom. 13. 7. goodwill Rom. 13. 8. or somewhat further so as none be defrauded of that which is his own for those are the things just which he willeth them to think upon 6. Christians who would adorn the Gospel must study purity and chastity in all the parts of their conversation being far from any thing in their words or actions which may savour of obscenity or any bitter root of uncleannesse within Eph. 4. 29. for those are the things pure or chast which he exhorteth them to think upon 7. However Christians are not to venture on things sinful for humouring of those among whom they converse 2 Pet. 2. 7 8. yet they are bound in so far as with a good conscience they can to commend their persons and profession even to wicked men by their lovely affable and condescending carriage Tit. 3. 2 3. for those are the things lovely which he willeth them to minde 8. Though Christians are not to hunt after the applause of men Gal. 1. 10. yet lest the Gospel be evil spoken of through them and they in capacity to serve God in their stations by doing good unto others they are to walk so as they may be deservedly spoken well of eschewing every thing which tendeth to make their names stink and unsavory unto others 1 Pet. 2. 2. hence he commandeth them to minde things that are of good report 9. A Christian may not presently close with every thing which is well reported of or may gain applause unto himself among those with whom he liveth Luke 16. 15. But except the thing in it self be the exercise of some vertue and truly worthy of praise he is to reject it and abhor it although it be never so much cried up by others for he exhorteth them to mind those things which are of good report but with this caution if there be any vertue or praise in them Vers. 9. Those things which ye have both learned and received and heard and seen in me do and the God of peace shall be with you He presseth the former exhortation 1. from his own example he had both preached and practised those things as they themselves were witnesses 2. From the fruit following hereby they should injoy more constant communion with God and more of that inward peace whereof God is author Doct. 1. It is the duty of Ministers who would prove faithful to be much in pressing upon their hearers the substantial duties of Religion not insisting so much upon notional cases or any other thing relating lesse to peoples practice Tit. 3. 9. Of the former sort were those spoken of ver 8. which to inculcate by preaching was one great part of the Apostles task as appeareth from the many expressions here used Those things which ye have both learned received and heard 2. It is the duty of Ministers not only to presse duties by preaching but to practise what they so presse by a holy life whereby people may see that in them which they hear from them see 1 Tim. 4. 12. So did Paul Ye have both learned and seen in me 3. A people are the more bound and should be the more stirred up to go about commanded duties that they are under a Minister whose doctrine is lively and his life exemplary for Paul maketh his practice an argument to excite them to their duty Those things which ye have both learned and seen in me 4. A Christian keeping himself in the exercise of good works and practice of commanded duties may expect much of Gods gracious presence and of that tranquility and peace of minde whereof God is the author under the strongest tossings of turbulent times for he inforceth this exhortation Those things do from this promise the God of peace shall he with you Vers. 10. But I rejoyced in the Lord greatly that now at the last your care of me hath flourished again wherein ye were also careful but ye lacked opportunity In the second part of the chapter
parts and abilities that are in them do not produce carnal emulation or envy Numb 11. 29. nor flattering commendations of the men themselves Job 32. 21. but furnisheth us with matter of thanksgiving unto God Thus Paul doth evidence his affection to those Colossians We give thanks to God 3. God is the Father of Jesus Christ not only as God by an eternall generation and communication of his whole essence unto him in a way unspeakable Ps. 2. v. 7. but even also as man through vertue of the personal union of the two natures in Christ and in a special way which doth far excell all other wayes whereby he is a father to other men and angels Luke 1. 32 thus God and the Father of our Lord Jesus Christ are one for the particle and is exegetick of the same thing and not copulative of things different 4. In all our performances we should eye God with a respect had to Jesus Christ seeing the Father is well pleased only in him both with our persons and duties Matth. 3. 17. for in giving thanks he eyeth God with a relation to Christ We give thanks to God and the Father of our Lord Jesus Christ. 5. Then is the fittest time to give thanks to God for favours bestowed when our hearts are somewhat elevated to God and our affections somewhat warmed in the duty of prayer and the duties of prayer and praise do mutually contribute for the help one of another thus the Apostle gave thanks alwayes praying for them that is alwayes when he prayed for them for so are the words to be ordered and not praying alwayes as if he had been constantly praying for them Vers. 4. Since we heard of your faith in Christ Jesus and of the love which ye have to all the saints He declareth the reasons of his thanksgiving to wit those spirituall graces which were eminent in them of which he instanceth two and doth illustrate them from their principall object faith in Christ and love to all the saints Doct. 1. Where there is saving grace in any there is sufficient ground of rejoycing in God for them whatever be their case otherwayes and where this is not there is little besides but matter of grief all other things without this being but a curse and snare unto them Tit. 1. 15. So Paul giveth thanks having heard of their faith and love 2. Of those spirituall favours the injoyment whereof is a ground of thanksgiving faith is among the first for thereby we are united unto and have communion with Christ Eph. 3. 17. hereby we are justified Rom. 5. 1. and our hearts purified Acts 15. 9. and all our performances accepted Heb. 11. 4. So he thanketh God for their faith in the first place 3. Though there be no Scripture-truth unto which being once made known the grace of faith giveth not a firm assent Acts 24. 14. yet Jesus Christ and those truths which speak of him are the principall object of saving and justifying faith and therefore it is called faith in Jesus Christ. 4. There is a necessary connexion betwixt the graces of faith and love the former without the latter being dead Jam. 2. 17. and the latter without the former being not reall but in appearance onely or at the best but a morall vertue and no saving-grace Matth. 5. 20. so they are here conjoyned of your faith in Jesus Christ and your love 5. Though Christians are bound to love all men even their enemies Matth. 5. 44. yet seeing God is to be loved chiefly and all others but in subordination to him Matth. 22. 38 39. it followeth that those are to have most of our love who resemble God most therefore the love of those Colossians was chiefly towards the saints 6. We are to lay out our love upon Saints as they are Saints for the reality or appearance of good in them and not for other by-respects only or mainly as of kindred friendship or favours bestowed by them Matth. 5. 46. neither are we to with-draw our affection from any such because of their infirmities their differing from us in opinion or personall injuries received from them 2 Cor. 12. 15. for so their love was to all the saints none being excepted Vers. 5. For the hope which is laid up for you in heaven whereof ye heard before in the word of the truth of the Gospel He sheweth the cause moving them to persevere in those graces to wit the hoped-for reward of glory preserved for them in Heaven and made known unto them yea and the hope whereof was wrought in them Rom. 10. 17. by the word of truth that is the Gospel Doct. 1. The believers portion is not given him in hand he hath it onely in hope for it is called their hope a thing only hoped for 2. The believers portion is laid up for him and safely kept for his use and that in a most sure place to wit in Heaven where neither moth nor rust doth corrupt nor thieves do break through and steal which is said up to wit safely as a parent would hide a treasure for the use of his childe so doth the word signifie which is laid up for you in Heaven 3. As there is little to be expected and hoped for on earth by a man who will live godlily except temptations and crosses 2 Tim. 3. 12. so he eying of this rich reward of glory laid up in Heaven is a strong incouragement to persevere in faith love and other graces and it is lawful for Christians to have an eye to this reward as a motive to duty providing 1. it be not looked at as a thing to be merited by their obedience Rom. 6. 23. Nor 2. As the onely or chief motive 2 Cor. 5. 14. thus they were incouraged not from any thing earthly but from the hope which was laid up for them in Heaven Doct. 4. That ever Heaven and glory should be injoyed by any of lost mankinde was a thing that Nature's light could never have dreamed of except God himself had made it known by his Word thus he mentioneth the hearing of this rich reward by the Word preached as the mean whereby it was made known unto them whereof ye heard in the Word 5. It is the word preached which the Lord doth ordinarily blesse as his instrument for begetting saving faith and the hope of glory in us the word not onely propounding and making known to the understanding the object of those graces which was before hid but the Lord also at or after the hearing of this Word infusing them into the heart Acts 16. 14. Thus he mentioneth the hearing of it as the mean also whereby the saving hope of this reward was wrought in them whereof ye heard before in the word 6. Though the whole Word of God be true Ps. 19. 9. as being the word of him who cannot lie Tit. 1. 2. yet the Word of the Gospel is eminently the Word of Truth as having Christ for its main subject
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
Churches good but rather imploying their parts and abusing their esteem for graces to their own mutual prejudice So such is the nature and power of this grace of Charity that it knitteth together all these scattered Members and makes their graces and gifts subservient to the good one of another and chiefly to the good of the whole so that the Church is hereby made a compleat intire body which was lame without it In this sense Charity is called the bond of perfection Vers. 15. And let the peace of God rule in your hearts to the which also ye are called in one body and be ye thankfull He exhorts first unto a peaceable frame of spirit towards others such as God approveth of so that when any strife should arise among them it might be over-ruled and as it were judicially composed by this peaceable temper and this because they were called by God to entertain peace and were all Members of one Body And secondly he exhorteth unto mutuall thankfulnesse for favours received for as all the former duties relate to men as their immediate object so it would seem this of thankfulnesse must relate to man also Doct. 1. The vertue of peace importing a sweet quieting of a man 's own turbulent affections such as pride envy malice c. Isai. 11. 13. and a peaceable inclination towards the procuring and preserving of concord with others Heb. 12. 14. is most necessary for Christians and let the peace of God rule 2. It is not every peaceable frame of spirit which is to be sought after but that whereof God is the Author and approver which for attaining unto or preserving of concord will dispense with the losse not of truth and holinesse Heb. 12. 14. but onely of what is our own especially with the restraining and curbing of our sinfull and turbulent humors 2 Cor. 12. 20. So it is the peace of God to wit whereof he is Author and approver which should rule 4. Our esteem of peace ought to be such that when any contention doth arise our love to peace may presently compâ—sce it if it be possible or at least order all our actions which we are put to for our own necessary defence untill it be composed Gen. 13. 8 9. lâ—t the peace of God rule in your hearts It is a Metaphor taken from Judges in playes or strifes unto whose decreet all were bound to stand 5. Christians are called in a singular manner to put on this peaceable temper for Christ doth frequently injoyn it Joh. 13. 34. nothing marreth their work more than the want of it whether the thriving of grace in their own heart or the successe of the Gospel towards others 1 Cor. 3. 3. they are called to be members of an excellent society and so ought to be peaceable in it 1 Thess. 5. 13. To which also ye are called 6. The invisible Church of real Believers is one mystical body knit by faith to Christ their head Eph. 3. 17. and by the bond of love among themselves Joh. 13. 35. and the visible Church is one politick body 1 Cor. 12. 27. conjoyned with Christ the head and amongst themselves by the external profession of the same Truths which union is sealed by their partaking of the same Sacraments 1 Cor. 10. 17. In one body 7. The consideration of this that Christians are one body is a strong argument to excite unto peace In one body 8. Gratitude and thankfulnesse for favours received from others so as in our affections to prize the receit to acknowledge it unto the bestower and to recompense it according to our power and as the necessity of the benefactor or common decency doth require this is a vertue necessary for Christians as for other causes so that peace may be kept peace being broken as frequently for injuries received so sometimes for favours not recompensed 1 Sam. 25. 7 13. Therefore unto the exhortation to peace he subjoyneth and be ye thankeful Vers. 16. Let the word of Christ dwell in you richly in all wisdom teaching and admonishing one another in psalmâ— and hymns and spiritual songs singing with grace in your hearts to the Lord. The Apostle having spoken of many vertues and it being almost impossible to speak of all he exciteth them to the diligent study of Scripture as the rule of all vertues shewing also what use they should make of Scripture First for themselves that they might be made compleatly wise by it Secondly for others that they might teach and admonish them by it Thirdly in relation to God they might take matter for spiritual praise unto him from it Doct. 1. Ministers should excite people to the diligent study of Scripture and people ought to be diligent in the study of it so as they may become familiar with it and it may sink down through the ear and brain to the heart and reside in it being fixed there by frequent reading hearing meditating upon Psal. 1. 2. and conferring about it Ps. 119. 46. whereby also they may attain to a copious measure of the knowledge of it for saith he Let the word of Christ that is chiefly the Gospel Heb. 2. 3. not excluding other Scriptures for the Prophets were inspired by the Spirit of Christ 1 Pet. 3. 19 and did also write of Christ Joh 5. 39. So that whole Scripture is the word of Christ and let it dwell in you it 's a metaphor which speaketh inward receiving of it and familiar conversing with it and let it dwell richly or copiously in you 2. There is that in Scripture which is sufficient to make a man compleatly wise unto salvation as containing all things necessary to be believed or practised 2 Tim. 3. 15. for this is the first fruit to be reaped by the study of Scripture it affordeth all wisdome In all wisdom 3. It is not only the duty of Ministers but also of private Christians keeping themselves within their station and not usurping upon the Ministerial Calling Rom. 10. 15. privately to teach and instruct as also to admonish and reprove one another and the knowledge and wisdom which they draw from Scripture is to be imployed for this end next after the advancing of their own salvation and not for vain ostentation profane jesting or idle jangling 1 Tim. 1. 4. 6. In all wisdom teaching and admonishing 4. The duties of teaching and admonishing among private Christians ought to be mutual there being none so compleat for knowledge so streight in his practice but he standeth in need to have those duties performed sometimes to him by others admonishing one another 5. Singing to God with the voice is a profitable Ordinance of Gods Worship under the Gospel as not only holding forth that which the Word read doth but also staying the heart upon the sweet and lively meditation of the matter which we sing and is most natively directed to the glorifying of God as its proper and immediate scope singing c 6. The Psalms of David and other
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
that they might stand perfect and compleat in all the will of God 5. It is neither the pains of a Minister nor resolution of a people Rom. 9. 16. but the power of God which worketh constancie in the way of holinesse against the stormy blasts of severall temptations for Epaphras prayeth unto God for it that they may stand perfect and compleat in the will of God 6. Approven obedience to the will of God and that which is to be aimed at is that which is 1. perfect to wit with a perfection of parts or sincere and not hypocriticall that ye may stand perfect 2. 〈…〉 earty and willing the affections being as it were filled with and carried on by the command and compleat or filled It 's a Metaphor from sails filled with winde 3. Universall as having respect unto all the Commandments In all the will of God Vers. 13. For I bear him record that he hath a great zeal for you and them that are in Laodicea and them in Hierapolis He confirmeth by his own testimony what he presently spoke concerning the zeal or fervent and burning care for so the word signifieth which Epaphras had of them and their neighbouring Churches Doct. 1. Men in place and eminencie are bound to give a testimony to the graces and gifts of any whom they know to be deserving that so the person of whom they testifie may be in better capacity to do good unto others with whom such a testimony will have weight for Paul giveth as it were a testimonial unto Epaphras I bear him record c. 2. It 's a great part of a Minister's commendation that he be zealous or fervently carefull for the spirituall good of his flock So Paul beareth record that Epaphras had a great zeal for these Colossians the people of his charge chap. 1. v. 7. 3. A Minister's zeal ought to be extended towards others of Christ's Members than those of his proper charge and chiefly unto those Churches which ly nearest unto him as being in a neerer capacitie by their good or evill example to advance or retard the work of God among his own flock So Paul beareth record that Epaphras had a great zeal for those in Laodicea and Hierapolis which were neighbouring Churches Vers. 14. Luke the beloved Physician and Demas greet you Here are some salutations sent from Luke and Demas Doct. 1. As Christ when he is about to supply his Church with a Ministery will take men of any calling whom he pleaseth to choose and make them Ministers So worldly advantage is not to be stood upon when Christ calleth for Luke the same as it seemeth who wrote the Gospel was before a Physician and had now become a Minister though his former calling would have advantaged him more chiefly at those times when Civill Authority did allow no maintenance for Ministers Luke the beloved Physician 2. Men in place chiefly should lay out their love and respect so wisely that it may tend to a man's commendation to be respected by them as being known to lay out their affection upon none but such as are worthy of it So Paul calleth Luke beloved to wit by him that hereby he may commend him to them Luke the beloved Physician 3. There are many fair Professors within the Visible Church who may afterwards turn Apostats who so long as they keep the mask of a Profession will not be behind with the best in externall duties yea and often do out-strip others for this Demas whom many take to be the same who is spoken of 2 Tim. 4. 10. to have turned Apostate and as some write an Idolatrous Priest is here among the first in saluting those Colossians And Demas greet you 4. Though judicious Ministers may have their own fears concerning such fore-mentioned Professors yet so long as they continue in the externall duties of Christianity they ought to give unto them that outward respect which is given unto others but withall Ministers would be sparing to ingage much in the commendation of any whom they have ground to suspect will prove such untill time try what they are for Paul writeth the salutation of Demas among the rest though it is like he had his own fears concerning him for he commendeth him not as he did the rest And Demas greet you Vers. 15. Salute the brethren which are in Laodicea and Nymphas and the Church which is in his house The Apostle directs them to salute in his name the Christians at Laodicea that so they might be prepared to hear this Epistle with greater attention And above all the rest he saluteth one Nymphas a man eminent for plety and the Church at his house whereby may be meant both a Congregation of Christians to whom he had given his house for a place of publick assembling to Divine Worship As also his own Family who were piously instructed and orderly governed as if they had been a Church Doct. 1. People are not so to make use of the respect and affection which a publick Minister carryeth unto them as to make others equally deserving jealous of him as if he did carry no such respect unto them for the Apostle imployeth those Colossians to salute in his name the brethren which were in Laodicea as if he had said Let them know I carry the same respect unto them which I carry unto you 2. However a Minister be tyed to respect all the Members of the Church and to evidence so much by discharging all common duties towards them yet he is bound to put some more respect upon those who are more eminent for piety among them that so by his countenancing the appearances of piety he may make it the more desirable and lovely for Paul saluteth Nymphas in particular 3. As the Primitive Church had not the countenance of Civill Authoritie to provide upon the Publick expence places for the Congregation to meet and publick maintenance for Ministers So such was the servor of love to the Gospel then that private Christians did contribute largely and freely for the up-holding of it Charity did move to give more then than force of Law can now for Nymphas gives his house to be a publick Place of meeting for the Church and the Church at his house 4. Masters of Families should so train up their houshold in the exercise of Divine Worship and in a godly conversation by instructing the ignorant 1 Cor. 14. 35. rebuking and censuring the disobedient and profane Psal. 101. 7. and by discharging all duties of worship competent to the Master of a Family and causing his Family to joyn with him Josh. 24. 15. that they may deserve the name of a Church So much is imported by those words the Church at his house as they contain a designation of his Family Vers. 16. And when this Epistle is read amongst you cause that it be read also in the church of the Laodiceans and that ye likewise read the Epistle from Laodicea He directeth them that after they have