thing which they hunt most after as their highest credit and glory is to have many carried along with them in it for this was their glory here spoken of whose glory is in their shame 9. The Lord shall sooner or later make that same very thing wherein such men glory most to be their shame either by making them to be truly ashamed of it as a fruit of their repentance Rom. 6. 21. or by rubbing shame upon them for it here or hereafter as the just reward of their sin Hos. 4. 7. in which respects he affirmeth of them whose glory is in their shame Vers. 20. For our conversation is in Heaven from whence also we look for the Saviour the Lord Jesus Christ 21. Who shall change our vile body that it may be fashioned like unto his glorious body according to the working whereby he is able even to subdue all things unto himself Here is a second reason exciting them to imitate the Apostle and such as he was Their conversation and expected reward were much different from that of the false Apostles and therefore as the latter were to be eschewed the former were to be followed As to their conversation it was not on things earthly but in Heaven and that because Christ their head their glory their happinesse is there whom they did expect to come one day from thence not as a terrible Judge but as a tender-hearted Saviour ver 20. And as for their reward it should not be destruction but salvation and glory their bodies for the present vile humble and low as being obnoxious to death corruption and a deluge of miseries 1 Cor. 15. 42 43. should be changed by the Lord Christ so that being freed from these base qualities and endued with the contrary glorious ones 1 Cor. 15. 42 43. they should be made conform to Christs glorious body And lâ—st any should look on such a change as impossible he leadeth them unto the consideration of Christ's divine power whereby he will destroy death and the grave and subject all things unto himself and so can easily work that glorious change in our vile bodies v. 21. Doct. 1 The conversation of those who would have themselves propounded as Patrons for imitation by others ought to be such as that of the Apostle was who exciting the Philippians to follow him giveth this for a reason Our conversation is in Heaven 2. Believers have right to Heaven as to their City Faith being the Burgesse-Ticket which giveth an interest in the Priviledges of it Joh. 3. 36. We have our conversation in Heaven or We do live as Free-Burgesses of that City so will the Original bear 3. They are therefore to converse and live as free Denizens of that City so that though they be mixed with Hypocrites Matth. 13. 30. and carry about earthly bodies 2 Cor. 5. 1. standing in need of earthly sustentation and subject also to the common calamities of an earthly life 1 Cor. 15. 44. Yet with their heart and affections they are to be aspiring daily towards Heaven Col. 3. 1. living in all things so as it becometh those who have present right unto it and one day shall get full possession of it 1 Joâ— 3. 3. for so lived the Apostle We have our conversation in Heaven or We do live as Free-Burgesses of that City 4. Jesus Christ in his bodily presence is now in Heaven and not in Earth for saith he from whence wee look for a Saviour 5. Jesus Christ at the end of time is to come from Heaven and judge the world 2 Tim. 4. 1. from whence we look c. 6. This second coming of his although it be abhor'd and hated by wicked Atheists Act. 24. 25. he being to come unto them as a terrible Judge 2 Thess. 1. 8. yet it is the matter of the Godlie's expectation a thing hoped for and much longed after by them from whence also we look 7. The reason why his second coming is so much looked for by the Godly is Because he is to come not as a sin-pursuing Judge unto them but as a Saviour with perfect salvation and healing under his wings We look for a Saviour See Heb. 9. 28. 8. The consideration of this That Christ is in Heaven and to come as a Saviour from thence hath an Adamantine vertue to draw up the thoughts and affections of the Believer thither for this is given as a reason why their conversation was in Heaven from whence we expect a Saviour saith he 9. Our bodies now since the fall Gen. 3. 19. are vile and base liable to death and corruption to several sores and sicknesses our vile body 10. That vilenesse and basenesse which is in our mortal bodies is properly ours as being contracted by our sin by which they were brought down from that glory wherein they were created Rom. 5. 12. Thus our vile body or as it is in the Original bodies of our vileness the vilenesse is more ours than the bodies are 11. The bodies of Believers however they be now vile and base and subject to as many miseries as the bodies of others are yea and are liable to the crosse for Christ Matth. 10. 18. which the bodies of the wicked are not Gal. 6. 12. yet Christ in the last day shall work a glorious change in them a change not in their substance and proportion of members for we shall still have an organick body with distinct members Job 19. 27. but delivered from those base and low qualities which sin hath subjected them unto and adorned with the contrary glorious qualities such as immortality 1 Cor. 15. 42. and splendor 1 Cor. 15. 43. impassibility 1 Cor. 15. 44. and agility and lightnesse 1 Thess. 4. 17. So that neither sicknesse pain hunger or death shall be able to assault our glorified bodies Matth. 22. 30. This is the change here spoken of Who shall change our vile body that it may be fashioned like unto his glorious body 12. Though the body of Christ now in Heaven be glorious being adorned with as much glory as a created body can be capable of yet it is not indued with the essential properties of God so as to be omnipotent or omnipresent as the 〈…〉 biquitaries do affirm for our bodies shall be fashioned like unto his glorious body and yet none can rationally assert That they shall be adorned with any of the essential properties of God 13. The resurrection of our bodies and transforming of them thus gloriously after they shall be turned unto dust and eaten with worms Job 19. 26. as it is a thing almost incredible and to flesh and blood wholly impossible Act. 17. 32. so the consideration and faith of divine omnipotency which is engaged to bring it about will make all doubts of that kind evanish as knowing nothing is impossible unto God so Paul that he may confirm them in the faith of this great point leadeth them to the power of God according to his working whereby he is
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
who is the way the truth and life Joh. 14. 6. and being confirmed by the Testatours blood Joh. 18. 37. for saith he in the word of truth that is of the Gospel 7. It is this Word of the Gospel the preaching whereof doth make known unto us and worketh in us that blessed hope the Word of the Law as distinct from the Gospel doth onely damne 2 Cor. 3. 6 7. but the Word of Grace revealed in the Gospel bringeth salvation Tit. 2. 11. So the Apostle speaking of that glorious reward he addeth whereof ye have heard in the word of truth that is of the Gospel Vers. 6. Which is come unto you as it is in all the world and bringeth forth fruit as it doth also in you since the day ye heard of it and knew the grace of God in truth Having mentioned the Gospel he commendeth it and the Colossians joyntly with it 1. The Gospel preached to them by Epaphras was the same which was preached by the Apostles through the world 2. It had brought forth fruits of an holy life in those who heard it especially among them 3. Those fruits were timeous and constant Every one of which particulars may be looked upon as an additionall cause of his thanksgiving to God for them Doct. 1. God bringeth the Gospel unto a people before they send for it he is found of them who sought him not Isa. 65. 1. which is come unto you saith he 2. This is matter of praise to God when the light of the Gospel breaketh up where before it was not and is accompanied with early and constant fruits of humility faith love and other graces among those to whom it is preached for those are reasons why he thanked God for them which is come unto you and bringeth forth fruit c. 3. Christ can most swiftly drive the chariot of his Gospel when he pleaseth as appears from this that within a few years after his death it was in all the world that is in all the Airts and principall parts of it and in opposition to that astricted dispensation under the Old Testament 4. This may serve abundantly to commend a doctrine preached so that hearers may safely venture on it as the truth of God that First It is the same which the Apostles did preach through the world which may be known by their writings 1 Joh. 1. 3. although it differ much from that which is taught in the Romish Church or any other particular Church on earth Secondly That it bringeth forth fruits of an holy life as the Gospel hath alwayes some of those fruits among some of them who heard it and no other doctrine whether humane Philosophie morall precepts or the Law it self as distinct from the Gospel can throughly and inwardly sanctifie those who have the knowledge of it Heb. 10. 1. Thirdly That the fruits brought forth by it are early and constant not as the morning dew which passeth away for the Apostle from these three commendeth that doctrine which Epaphras had taught them as it is in all the world and bringeth forth fruit since the day c. Doct. 5. That the doctrine preached may be fruitfull among a people it is required First That not onely they hear it but also believe it for by knowing is meant believing see upon Phis. 3. 8. since the day ye heard and knew Secondly That use be made of and hold laid chiefly upon the free grace of God through Christ this is pointed at while he giveth unto the Gospel the name of grace in relation to bringing forth of fruits and knew the grace of God Thirdly That as the Gospel would be sincerely taught by Preachers without any mixture of errour so it would be heard believed and the grace which is offred by it imployed by people sincerely not hypocritically by pretending only to do when really they do not for the word in truth may relate both to Epaphras his sincerity in preaching and to their reality in practising what was professed by them and knew the grace of God in truth saith he Vers. 7. As ye also learned of Epaphras our dear fellow-servant who is for you a faithful Minister of Christ 8. Who also declared unto us your love in the Spirit Having commended the doctrine he commendeth the Preacher Epaphras in opposition to the false Teachers who it is like did labour to weaken his authority because he was not an Apostle He is commended First From his relation to Paul as being dear unto him and a fellow-servant with him Secondly From his office as being a Minister enlarged from his fidelity in it and relation to them ver 7. Thirdly From his respect unto them evidenced by the good report which he had brought to Paul of them Doct. 1. Whoever loveth the successe of the Gospel would by all means labour to beget and entertain a good understanding betwixt a faithfull Minister and his flock for to this end doth Paul commend Epaphras as his dear fellow-servant c. 2. Ministers especially should be so far from bearing down the deserved estimation of others envying of their zeal in the Lords work lest it may detract somewhat from them Phil. 1. 15. that the more zealous a man be for God the more diligent and faithful in the work of gaining souls he ought and will if they themselves be honest have a greater share of their affections so because Epaphras was faithful he is dear unto Paul our dear fellow-servant who is a faithful Minister 3. Whatever odds there be among Ministers in their gifts and parts they ought all to draw together in one yoke for advancing of the Lords work seeing there is work for all Matth. 9. 37. and the meanest may be helpfull 1 Cor. 12. 21. So Paul looketh on Epaphras as his fellow-servant though he was much above him for estimation and parts 4. As the dignity of the Ministerial-Calling is such that it challengeth reverence and respect from all unto those who are intrusted with it 1 Tim. 5. 17. So a Minister who would be respected either by God or man ought to be faithful eying his Masters glory in the first place and not his own 1 Pet. 4. 11. and promoving to his uttermost the spiritual good of those who are committed unto his charge by omitting nothing which may conduce for that end doing nothing which may hinder it preferring their profiting to his own profit pleasure and ease 1 Cor. 10. 33. yea and upon all hazard preferring their profit to their sinful humours Gal. 1. 10. and where this is it commendeth a Minister much so Epaphras is commended in that he was a faithful Minister 5. As people would respect all the Servants of Jesus Christ Phil. 2. 29. so chiefly those who are their own Ministers and actually trusted with the charge of their souls for he will have them respecting Epaphras because he was their own Minister who is for you a faithful Minister 6. To speak unto the deserved commendation
glory so the saving graces of God's Spirit are things above as coming from above James 3. 17. and elevating the heart of him who hath them above things earthly to entertain communion with God here that he may live above with God for ever Phil. 3. 20 21. Thus they are said to be above seek the things which are above 4. Heaven and saving graces which lead to it are to be sought and diligently sought seek the things which are above The word signifieth a diligent search and is applyed to those who are vehemently desirous to have that which they seek 1. Pet. 5. -8. Mark 12. 12. 5. That Heaven and things heavenly may be thus sought diligently we must know somewhat of the worth which is in them and from knowledge put a price upon them Set your affection on things above The word rendered affection here in the Originall comprehendeth the operations of the understanding will and affections So it is to know them from knowledge to affect them and so to seek them 6. Things earthly and things heavenly are in two contrary ballances so that the more of the heart is given to the one the other getteth the lesse for he opposeth those two Set your affection on things above not on things on earth 7. Though we may use the world and things worldly yea and seek them moderatly that so we may have the use of them 1 Tim. 5. 8. yet they are to be sought in subordination and not in opposition to things heavenly They must not be sought as our last end and furthest shot Psal. 49. 11. not by unlawfull means Eph. 4. 28. or with neglect of God's worship Matth. 6. 33. not so but to reverence and submit to God when he crosseth and disappointeth us in them Job 1. 21. for in this sense he commands Set your affection on things above not on things on earth 8. Not onely are reall Believers risen with Christ First judicially Christ's resurrection as all his other actions wherein he sustained our person being imputed to us so as to obtain what was purchased by them See chap. 2. v. 20. doct 1. And secondly in their own persons all Believers being really and personally quickened and raised from the death of sin to newnesse of life by vertue of Christ's resurrection Rom. 6. 4. as that whereby he evidenced his purchasing of holiness for them by his death which he doth afterward bestow upon them But besides all the Members of the visible Church are in some sense risen with him in so far as they are actually tyed by their professing and interest in him 1 Joh. 2. 6. and by the Covenant sealed in their Baptism Rom. 6. 2 3. to make use of the vertue purchased by his resurrection for raising of them up from the death of sin to the life of grace for he supponeth they are risen with Christ If ye be therefore risen with Christ. 9. From this it followeth that all within the visible Church whether regenerate or unregenerate are to make use of this consideration of their being raised with Christ as a strong argument to make them seek after Heaven and endeavor holinesse of life the latter sort being ingaged to make use of the power of his resurrection for this end having Heaven and holinesse purchased for them if they will but by faith slee unto him the former sort having an actual right unto those things already as being judicially risen with him and the begun life of holinesse bestowed upon them by vertue of his resurrection and more of that vertue for compleating of what remaineth in readinesse to be communicated unto them if they will but imploy it by faith for from this ground he inforceth holinesse If ye be therefore risen with Christ seek those things c. 10. Jesus Christ in his Humane Nature is now in Heaven and not upon earth else the Apostle's argument would not hold to seek things which are above because he is there 11. The love which Christians do bear unto Christ ought to be such that the very place where he is ought to be lovely for his sake their affections being wholly set upon it and upon those things which are in it and slow from it or tend towards it for so he reasoneth Set your affection on things above where Christ is I 2. The great glory which Christ our Head injoyeth in Heaven together with the power and authority put upon him for the Churches good especially for bestowing of grace and glory Acts 5. 3 is a strong incouragement to make the Members of the Church and chiefly reall Believers set about the study of holinesse for this glory and power of his is signified by his sitting at the right hand of God Eph. 1. 20 21 22 23. and from this he reasoneth that they should seek those things which are above whereby he compriseth all those duties wherein holinesse consists even from this that Christ is sitting there at the right hand of God Vers. 3. For ye are dead and your life is hid with Christ in God 4. When Christ who is our life shall appear then shall ye also appear with him in glory He giveth further reasons to inforce the exhortation First they were spiritually dead to sin and by consequence to those earthly things so as not to place their happiness in them or to be sinfully eager in seeking after them 2. Though their spirituall life whereof they were partakers by their rising with Christ was for the time hid under crosses and infirmities yet it was surely kept for them by God in Christ v. 3. and should hereafter gloriously appear in Christ's second coming v. 4. Doct. 1. Reall Believers are spiritually dead not in sin Eph. 2. 1. but to sin Rom. 6. 11. the dominion and reign of sin being shaken off Rom. 6. 14. and its strength much weakened by the power of grace Gal. 5. 17. though not totally subdued Rom. 7. 18. and Christ having undertaken to subdue it wholly in them Eph. 5. 27. And all the members of the Church though not as yet real Believers have ingaged themselves to imploy the strength of Jesus Christ for the subduing of sin whence in some sense to wit judicially by obligation they may also be said to be dead for the Apostle supponeth of all of them every one in his own way that they were thus dead for ye are dead saith he 2. The consideration of this that we are thus dead to sin is a strong argument for the not-inslaving of our affections to things earthly for that would argue sin to be yet reigning and were an adding of fuell to sin for keeping of it alive after we have under-taken to be its death It 's used as an argument here to that purpose for ye are dead 3. The spirituall life of grace here and of glory hereafter is a life desirable and onely worthy of the name of life our naturall life being but short uncertain and common to us with devils