comfort was shaken the truth of the Gospel being by those Masters of error questioned 2. It is only the doctrine of the Gospel which setleth a disconsolate and afflicted spirit most and to have that doctrine confirmed when erring spirits would call it in question and to know also that others dear to God sympathize with us in our strait contributeth much to our establishment and comfort so the Apostle's care and pa 〈…〉 s to have them established in the truth of the Gospel which was then questioned and the manifestation thereof to them did contribute for their comfort That their hearts might be comforted 2. Unity of heart and affections in the Church is so necessary that the want of it doth obstruct much that solid comfort which might other wayes be reaped by the Gospel for he suspendeth their comfort upon their being knit together in love as a piece of timber joyned by a Carpenter for so the word signifieth 4. Unity of heart and affections dependeth much upon union of judgments and constancy in Truth where there is discord in the understanding about main and substantial Truths there can be no through and lasting concord of the will and affections for he makes their being knit together in love one fruit of their constancy in Truth for procuring whereof his conflict was 5. Christians are not to rest contented with the knowledge of common and easie principles of Christianity Heb. 6. 1. but are to grow in the knowledge of other more difficult truths such as relate to various cases and the defence of Truth against Adversaries and growth in these doth follow upon perseverance in Truth for such a growth is meant by the riches of understanding here spoken of as another fruit of constancy in Truth 6. Neither are they to rest upon a fluctuating doubting knowledge but to endeavour a full perswasion and assurance both of the truth of the Gospel in general and of their own particular interest in the promises thereof and this also is attained by stability in the Truth for it is the full assurance of understanding here spoken of as another fruit of constancy 7. Neither are they to rest upon simple knowledge of Gospel-truths Matth. 7. 21. but are to know them with affection and love to them they are to take a proof of the truth which is in them and so from experience to know them this much is imported in the word rendered acknowledge signifying to know again and with knowledge above ordinary 8. As God is the author of the Gospel his eternal wisdome having found it out Eph. 3. 10. and as Christ was the Fathers Ambassador to preach and reveal it Matth. 12. 18. So God and the Father and Christ are the prime object of the Gospel the unity of the Godhead and distinction and order of the persons the incarnation of Christ his person natures and offices his saving benefits and love to sinners which are all in themselves dark and mysterious being plainly revealed therein hence the Gospel is called the mysterie of God and of the Father and of Christ. Vers. 3. In whom are hid all the treasures of wisdome and knowledge The words are read by some as relating to the Gospel in which is contained the knowledge of all things necessary to salvation both of those which are only to be known and believed and of those which are also to be practised but they are taken more commonly as relating to Christ in whom as in a house of store is laid up all saving knowledge to be imparted unto those who labour to know him Both senses come to one Christ being the main object of the Gospel and both tend to the same scope which is to hold forth a sufficiency in Christ and the Gospel in order to the salvation of sinners without the help of Angels or vain traditions the necessity of whose help was urged by the false Apostles Doct. 1. There is in Christ and the Gospel sufficiency of knowledge in all things necessary to salvation Christ being the very way to life Joh. 14. 6. and the Gospel that doctrine which holdeth forth this way compleatly Joh. 20. 31. Christ having also received the habits of all created knowledge as of all other graces without measure that therby he might be fitted as Mediator to bestow the grace of saving knowledge upon all the Elect in a competent measure Joh. 1. 16. In whom are all the treasures 2. The knowledge of Jesus Christ is a thing most precious and most inriching of those who have it hence is it called treasures 3. Notwithstanding of all that is revealed of Jesus Christ yet his worth is unsearchable the most able of created understandings cannot reach the depth thereof so in whom are hid all the treasures 4. This fulnesse of knowledge ascribed to Christ maketh nothing for the Ubiquitarian error as if Divine omniscience were inherent in the humane nature for though it should be granted that by these treasures were meant Divine omniscience yet he saith not in which humane nature but in whom that is in his person to wit according to the Divine Nature are hid all the treasures Vers. 4. And this I say lest any man should beguile you with entising words He gives a further reason of his so great care to establish them in the Truth or of his mentioning that fulnesse of knowledge which is in Christ and the Gospel that hereby they might be guarded against all Seducers who intended to draw them from Christ and the simplicity of the Gospel whether by false arguments or insuaring perswasions Doct. 1. As Satan doth endeavour to sow the seed of Error where-ever the Gospel is preached so Ministers should guard people as well against error in opinion as against prophanity of life the one being damnable as the other 2 Pet. 2. 1. Thus doth Paul here This I say lest any man beguile you 2. Ministers should labour to instruct their people well in the positive grounds of Christian Truths especially in the knowledge of Christ and that fulnesse of sufficiency which is in him as a most soveraign antidote against all those Errors which tend to draw the mindes of people from him And whosoever would meddle with the study of controverted truths without hazard and to any good purpose ought first to drink in the knowledg of those positive grounds for the Apostle proceedeth in this method first instructing them in those and next dehorting them from contrary errors and this I say lest any man should beguile you 3. As Satan laboureth to engage ablest wits in the way of errors so when such are engaged they spare no pains for seducing of others abusing their parts and gifts otherwise profitable for that end to wit that they may blind the understandings of people by sophistical arguments which conclude not what they seem to hold forth and lead captive their affections by deceitfull and insinuating perswasions so those Seducers against whom the Apostle doth here guard were men endued
knitteth the hearts of Christians in the straitest tie of mutual love is not so much carnal respects and natural relations 2 Cor. 5. 16. as the real evidences of Gods grace in the person loved for Paul had them in his heart because they were partakers of his grace 3. Albeit no precept or practice in the whole Scripture doth evince That visible Churches are to be constitute of those only who ought to be accounted truly gracious by discerning Christians Matth. 13. 28 29 30. Yet this impedeth not but the Gospel hath been so far blessed in some places as that the whole members of some particular Churches by their godly and sober conversation have given positive evidences of true grace in them even to very discerning Christians and that the Gospel may have the same effects in some particular Churches is yet possible So Paul thinks it meet to judge of them all at Philippi as truly gracious to wit all who were of age It is meet for me to think this of you all 4. The judgment which one Christian passeth upon the inward gracious estate of another is not alwaies according to the verity and truth of the thing but it is grounded upon and flowing from charity which hopeth the best in things which are uncertain 1 Cor. 13. 7. and so may be deceived Thus Paul doth not affirm possitively that they were all gracious only it was meet for him to judge so of them and that because of his charity and affection towards them which did and justly might preponderat with his judgment in the present case because I have you in my heart saith he 5. There must be some positive though not infallible evidences of the inward work of grace in a person before we can warrantably pass a judgment even from charity upon him as truly gracious for Paul groundeth his charity upon such evidences in somuch as both in my bonds c. 6. It is the part of each professor to avow support speak for joyn with and by all lawful means defend those who are suffering for the truth of the Gospel or employed any other way for the defence or confirmation thereof for they were partakers with him both in the defence and confirmation of the Gospel 7. When a person living otherwise without offence is zealous for the Truth of God owning those who do suffer for it contributing his uttermost to uphold it even when the powers of the world would bring it down and doth not draw back for fear of any hazard it is ground sufficient for Charity to judge of that person as truly gracious for Paul thinketh it meet to judge so of those Philippians because they owned him both in his bonds and confirmation of the Gospel Vers. 8. For God is my record how greatly I long after you all in the bowels of Jesus Christ. He confirmeth what he spoke ver 7. of his sincere love towards them by taking God to witnesse how much he was affected towards them with a truly Christian love Doct. 1. The most secret inclinations and motions of our inward affections are plain and naked before God otherwaies Paul would not have appealed unto him as witnesse of the sincerity of his love and affection saying God is my record 2. The taking of an Oath or appealing to God the searcher of hearts as a witnesse to the truth of what we affirm is not unlawful but in some cases a duty for God is my record saith Paul 3. Though the taking of an oath be lawful in some cases yet not for every trivial businesse but for grave and weighty causes for here Paul doth it for a weighty cause even to procure and facilitate this peoples attention to the Gospel and to secure the successe of his pains among them as appeareth from the scope in order to which he perswadeth them of his hearty affection for saith he God is my record how greatly I long c. 4. The mutual love of Christians should not be camal for selfish and worldly reasons and ends only but spiritual A love like unto Christs for fervency and sincerity a love whereof Christ is the author and having Christs honour and the spiritual good of those who are loved for its main ground motive and end for that is to love in the bowels of Christ. 5. Christian love among Christians doth evidence it self much in Christian fellowship as occasion offereth for in place of saying how he loved them he saith how be longed for them as desiring to evidence his love that way if he had opportunity Vers. 9. And this I pray that your love may abound yet more and more in knowledge and in all judgment He exciteth them yet more unto further progresse by seeking those things from God to them wherein he would have them to advance and grow as namely Love to God and their neighbour together with knowledge and the spiritual sense or tastings of Gods goodnesse and love for the word rendred judgment doth also signifie spiritual sense and experimental knowledge Doct. 1. There can be no such measure of grace attained but further progresse ought to be endeavoured for he prayeth that those Philippians whose graces he hath presently commended may abound more and more 2. Love unto God and our neighbour especially unto those who are Gods is so necessary 1 Cor. 13. 1. so comprehensive Matth. 22. 37 39. and meeteth with so many things to extinguish it Matth. 24. 12. that we are not easily to be satisfied with a small measure of that grace for he prayeth that their love may abound 3. Such love and zeal are commendable and to be sought after as have a proportional measure of knowledge going along with them for he prayeth here that their love may abound in or with knowledge 4 There is a spiritual sense and experimental knowledge whereby we find what Scripture speaketh of Gods goodnesse verified in our selves for so much is understood here by all judgment or sense 5. This sense and experimental knowledge would be sought after as the most effectual mean to beget entertain and encrease the love of God in those who are his for he prayeth that their love may abound in or with sense Vers. 10. That ye may approve things that are excellent that ye may be sincere and without offence till the day of Christ 11. Being filled with the fruits of righteousness which are by Jesus Christ unto the glory and praise of God Here four ends are subjoyned for attaining whereof he would have them abounding in the three fore-mentioned graces 1. That they might be endued with a spirit of discerning betwixt Truth and Error right and wrong for so the former part of ver 10. is to be read that ye may try things that differ of which trial the approving of things that are excellent as the word is rendered in our Bibles is the commendable effect 2. That they might be sincere without any mixture of sinful byasse in their choice of things after
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
courage not fearing their own personal sufferings if so they may get Christ advanced and the Gospel published for this is given as an evidence of the furtherance of the Gospel even their speaking of the Word without fear 3. The observation of God's upholding others under sharp sufferings should make us couragious in avowing that Truth for which they suffer as knowing God who helped them will not be inlacking to us if we be put to suffer for the same cause for the Brethren in the Lord waxed confident by his bonds 4. As among all Christians so chiefly among Ministers there is a relation of fraternity in Christ whereby they are tied to walk as Brethren by loving one another 1 John 4. 21. admonishing one another Lev. 19. 17. standing for the just credit one of another Jam. 4. 11. and working to the hand one of another for carrying on the work of their Lord Christ 2 Cor. 6. 1. Hence they are called Brethren in the Lord. Vers. 15. Some indeed preach Christ even of envy and strife and some also of good will 16. The one preach Christ of contention not sincerely supposing to adde affliction to my bonds 17. But the other of love knowing that I am set for the defence of the Gospel Because it might have been objected That many of those fore-mentioned Preachers of whom he boasted were but naughty men and small friends to Paul He answereth first granting many indeed did preach Christ from a spirit of envy against Paul to out-strip him and of contention and strife hereby raising a sinful emulation amongst the Ministery while every one laboured who should have maniest to applaud him and from a malicious purpose and desire to procure harder usage for Paul if not his death being now in bonds supposing the more the Gospel was preached Nero would be the more incensed against him Yet herein he comforteth himself that all the Preachers were not of that stamp there being many besides them who preached Christ from love and good-will toward Christ and Paul his prisoner aiming sincerely at the good of the Gospel for the defence whereof he was now in bonds Doct. 1. They may preach Christ unto others who are but hollow-hearted men themselves for so were those who preached Christ even of envy and strife 2. Such is the power of unmortified corruption that it will make a mans most excellent gifts and the exercise of them in the choicest duties of divine worship subservient to his basest lusts for some even preached Christ out of envy and strife 3. The Lord taketh notice not only of the matter which Ministers do preach whether it be Truth or Error but also of the manner how the ends for which and the motives from which they preach even whether they preach Christ from envy and contention or from love and good-will for here Paul taketh notice of it 4. An immoderate sinful desire after applause together with the lust of envy because of the gifts and estimation of others is a sin whereof those who preach Christ are sometime guiltie for here some preach Christ out of envy 5. The Ministers of Jesus Christ had need to resist the very first motions of the fore-mentioned evil seeing where it is once rooted in the heart it will make a man prostitute his parts and gifts yea the very preaching of Christ to the service of it So those of whom the Text speaketh having once given way to a spirit of sinful emulation against Paul they rest not until they even preach Christ out of envy 6. Where there are self-seeking men in the Ministery making a trade of their excellent preaching and other exercises of their gifts and parts mainly to get themselves much thought of and others vilipended unity cannot long continue in the Church of Christ but such spirits before they fail of their intent will rather trample upon the Churches peace for those two are conjoyned they preached Christ out of envy and strife 7. Though a man preach Truth and exalt Christ in preaching Truth yet if he do it from a spirit of envy to get others decryed and himself extolled he is but an unsincere rotten-hearted hypocrite notwithstanding of all his preaching in Gods sight for those men preached Truth else Paul ver 18. would not have rejoyced in their preaching yet seeing they preached of envy they are spoken of as unsincere and unfaithful Preachers who preached not sincerely 8. Envie and sinful emulation because of the parts and esteem of others is a cruel and unsatiable lust thirsting after the very blood of those against whom they have emulation for those men who envied Paul would gladly have added affliction to his bonds and have stirred up Nero by occasion of their preaching to have taken his life 9. Though some that preach Christ are but hollow-hearted men yet all are not so and the sincerity of those that are honest is sufficient comfort against those discouragements which might arise from those who are otherwise for though some preached Christ out of envy yet Paul comforted himself in this that others preached of good-will 10. This is prais-worthy in a Minister when he is stirred up to preach from love to Truth good will to the work and to Christ whose work it is endeavouring what in him lieth to encourage all even the meanest who have their hand at the Work for that is here commended even to preach Christ of good will and love to wit love to Christ to Truth and unto Paul 11. An honest heart will respect those much whom love to Truth hath brought to any suffering or hardship for therefore did those honest Ministers preach from good will unto Paul knowing he was set or did lie to wit in prison for the defence of the Gospel 12. The sufferings of the Saints for the Gospel are real preachings and are speaking apologieâ— and defences for the power and truth of the Gospel I am set saith Paul for an apologie of the Gospel as the word is in the original Vers. 18. What then notwithstanding every way whether in pretence or in truth Christ is preached and I therein do rejoyce He giveth a second answer unto that which might have been objected to wit Whatever they aimed at in their preaching yet Jesus Christ was made known by them and this made him glad Doct. 1. The blessing of the Word preached doth not depend upon the honestie and saving grace of the Preacher A gracelesse Minister may through Gods blessing upon his own Truth be an instrument of much good unto others for they who preached Christ in pretence only pretending love to Christ but really seeking their own applause were surely doing good unto some else Paul would never have rejoyced so much that Christ was preached by them 2. The apparent diminution of our own esteem and credit ought not to be much regarded if high esteem of Christ be upon the growing hand Paul regarded it not notwithstanding saith he that is though they seek to
the work of Christ he was near unto death he had no evill conscience therefore in bringing sicknesse upon himself 3. However God loveth mercy better than sacrifice and willeth no man foolishly and rashly to be prodigall of his own life and health no not under pretence of doing service unto him 1 Tim. 5. 23. Yet there are some cases wherein he calleth men to the performance of some duties and which they should be willing to go about although they should evidently perceive most certain hazard of life and health to ensue thereby such are the duties of owning those who suffer for Christ contributing to the supply of their outward necessities when they cannot be supplied otherwayes the faithfull discharging of any publick imployment wherein we are intrusted those were the duties for performance whereof Epaphroditus regarded not his life wherein he is here commended for the work of Christ he regarded not his life to supply your lack of service 4. As it sometimes falleth out that through distance of place or other insuperable difficulties the children of God cannot manifest that cordiall affection by their own presence and personall attendance which they carry unto those who suffer for truth so they ought to supply that in-lack so far as is possible by others who representing them may go about these duties of humanity and charity in their name Thus there was no want of affection in these Philippians toward Paul onely there was a lack of service they not being able though otherwayes willing to attend him because of distance of place and they direct their Pastour to supply this lack of their service towards himâ— CHAP. III. IN the first part of this Chapter having premitted an exhortation to rejoyce in the Lord Christ v. 1. he exhorteth them to beware of false teachers who gloried in circumcision v. 2. shewing that not they but he and other true believers had right to that title v. 3. In the second part being to oppose his own practice to their dangerous opinions in the matter of Justification he sheweth he had as much to boast of as they v 4. which he instanceth in eight privileges v. 5 6. In none whereof he did now place any confidence v. 7. nor yet upon any thing imaginary without Christ confirming this his resolution practice by shewing the advantages to be hereby gained namely 1. access to Christ v. 8. Secondly his being judged not according to his own righteosnesse but Christ's v. 9. Thirdly experimentall knowledge of the worth and power which is in Christ v. 10. And fourthly his attaining to the glorious resurrection of the just v. 11. And obviateth a mistake shewing he had not yet attained unto perfection in the knowledge of and conformity with Christ but that it was his aim v. 12. which he inlargeth and cleareth by a similitude taken from runners v. 13 and 14. In the third part he exhorteth them to follow his example leaving place for God to give a more full manifestation of any thing which was doubtsome v. 15. providing they did walk peaceably and tenderly v 16. and so having repeated the exhortation v. 17. he inforceth it because 1. there were many whose example was not to be followed to wit the false Apostles whom he setteth forth in their blackest colours v 18 19 Secondly his own example was worth the following v. 20. and he with such as he was to be rewarded gloriously v. 21. Vers. 1. Finally my Brethren rejoyce in the Lord. To write the same things to you to me indeed is not grievous but for you it is safe THat he may guard those Philippians against the Errors of the false Teachers in the doctrine of justification he premits an exhortation to rejoyce in the Lord Christ as the author purchaser and worker out of their salvation and all their other happinesse excusing himself for his often inculcating of the following admonition because it was not wearisome unto him nor yet unprofitable for them Doct. 1. Unity in judgment and affection would be so pressed upon us by others and endeavoured by our selves as not to prejudge the purity of doctrine for having pressed unity chap. 2. he presseth purity of doctrine as much in this 2. According as people are tainted with or tempted unto Error so should Ministers be more or lesse in the publick refutation of it Thus the Apostle writing to the Galatians entereth a just dispute with the false Apostles urging reasons and answering objections because many in that Church were already seduced by them Gal. 3. 1. But here because the Philippians were only tempted unto and not much overtaken with Error he doth not so much dispute as admonish and exhort 3. To rejoyce in Christ that is to keep our hearts affected towards him and the doctrine which speaketh of him to be constantly and with delight making our recourse unto him and imploying him as the author procurer and worker out of all our happinesse here and hereafter is a choice guard against any Error which is contrary unto those Truths relating to him for the Apostle being to guard against Errors in the doctrine of justification premitteth this as a foundation to the whole work rejoyce in the Lord. 4. It is not sufficient to know what Jesus Christ is what he hath done for us or what use may and should be made of him except that the knowledge which we have of him do produce suitable affections in the heart towards him for having made Christ known chap. 2 v. 6 c. he inferreth from thence with a finally that their hearts should rejoyce in him the word saith as much as there remaining one thing yet necessary 5. The often repeating and frequent inculcating of such points of Truth as are most for edification of the hearers ought neither to be burdensome to a Minister nor yet wearied of by the people so to inculcate often the following admonition was not grievous unto Paul neither were they to weary of it because unto them it was safe 6. Temptations unto Error for the most part are covered over with such pious pretences Col. 2. 23. and lovely baits Gal. 6. 12. that there is need of many guards and frequent warnings to keep them off so the Apostle thinketh it necessary to reiterat again and again both by preaching while he was present and now by Letter while he is absent this following exhortation To beware of false-Teachers But for you it is safe Vers. 2. Beware of dogs beware of evil workers beware of the concision He exhorteth them particularly to beware of false-teachers who did labour to conjoyn in the matter of justification the righteousnesse of works with that righteousnesse which is of Christ by faith whom he calleth first Dogs because of their barking against the sincere Doctrine of the Gospel and their railing against the orthodox Preachers thereof and this all to get wherewith to satisfie their unsatiable greed Secondly Evil workers because under pretence of working well to
able even to subdue all things unto himself 14. There is nothing within the reach of divine omnipotency which shall be left unessayed rather than the Believers glory both in soul and body should remain uncompleated for which he saith whereby he is able it is supposed that if it be within the compasse of divine ability it shall be done CHAP. IV. IN the first part of this chapter Paul exhorteth the Philippians unto some christian vertues to wit To constancy v. i. to concord v. 2 3. to rejoyce in the Lord v. 4. to moderation of minde v. 5. to beware of anxious heart-cutting diffident care and to give themselves to prayer and praises v. 6. for so they should have much of Gods peace v. 7. and generally to every thing which was praise-worthy v. 8. which he inforceth from his own example and the fruit which should follow hereupon v. 9. In the second part he commendeth them for their benevolence towards him in his strait excusing the delay v. 10. and cleareth himself from dejectednesse of spirit under want v. 11 12 13. and yet showeth their gratuity was acceptable v. 14. which he amplifieth by mentioning their liberality towards him in former times v. 15 16. and purgeth himself from an indirect intention to excite them to the bestowing of more v. 17. shewing what he had already received did abundantly satisfie him v. 18. for which their gratuity he promiseth unto them a recompence from God v. 19. In the third part he concludeth the Epistle first with a doxology v. 20. Secondly with some mutual salutations v. 21 22. And thirdly with his usual farewell-wish v. 23. Vers. 1. Therefore my Brethren dearly beloved and longed for my joy and crown so stand fast in the Lord my dearly beloved FRom what Paul hath said in the former chapter he inferreth a vehement exhortation inforced by a number of affectionate compellations That they would remain constant in the doctrine and practice of the Gospel so as they had done hitherto and as he had presently prescribed chap. 3. Doct. 1. So ready are we to weary in well-doing Gal. 5. 7. so unwearied is the Tempter in his assaulting of us what by reiterating old tentations what by presenting us with new ones 1 Pet. 5. 8. That even those who for a long time have given great proof of their constancy both in profession of Truth and practice of Duties are not so far beyond the reach of backsliding but they stand in need of frequent and vehement exhortations to make them stand on their guard against it So Paul exhorteth those Philippians to constancy notwithstanding they had already given large proof of it so stand fast in the Lord. 2. The faith of glory and rich reward which is laid up to those who persevere unto the end is a strong motive unto constancy and perseverance so from what the Apostle spake in the close of chap. 3. of that glorious change to be wrought upon the bodies of Believers he inferreth So stand fast 3. As a peoples profiting by the Ministery of the Word ought to indear them unto a faithful Pastor so a Minister may without imputation of flattery make it known unto the people and that in the most pathetick way how much they are esteemed of by him that hereby he may excite them to further progresse And this use only should be made by people of the approbation of their faithful discerning Pastors or of any other whose approbation they think worthy to put a price upon Thus the Apostle here gives them a number of affectionate compellations all of them breathing forth his respect and love unto them such as Brethren as being professors of the same faith dearly beloved being such as for their piety had much room in his heart and longed for his absence from whom was his burden my joy the remembrance of whom made him sing under all his sufferings and my crown they were as an ornament unto him his glory and diadem being gained to Christ by his Ministery and having remained constant when others had fallen away Vers. 2. I beseech Euodias and beseech Syntiche that they be of the same minde in the Lord. 3. And I intreat thee also true yoke-fellow help those women which laboured with me in the Gospel with Clement also and with other my fellow-labourers whose names are in the book of life He speaketh to two women who being of some note in that Church did in some things as appeareth relating to Religion differ as well the one from the other as both of them from the Doctrine publickly professed in that Church Them he exhorteth that laying aside their contention and strife they would endeavour peace and unity betwixt themselves such as God would approve of ver 2. And because divisions of that kinde are not easily composed he exhorteth some one of his once-fellow-labourers in that Church to contribute his endeavours for helping them to union because they had been useful to him in their stations while he was preaching the Gospel and planting a Church at Philippi with one Clement and some other private Christians all which in charity he did judge to be truly gracious and in the number of Gods Elect Children Doct. 1. It is the duty of Pastors to instruct exhort rebuke and comfort not only the whole Church in general but also particular persons by name as occasion offereth and their necessity requireth so doth Paul I beseech Euodias and beseech Syntiche 2. Difference of judgment among professors in things relating to Religion is of dangerous consequence as being an occasion of strife and discord of alienation of heart and affections 2 Cor. 12. 20. as causing hurtfull diversions from that which should be our main work to wast our precious time and the edge of our spirits upon things lesse necessary 1 Tim. 1. 4. Paul looks upon this difference as worthy to be taken notice of even by an Apostle I beseech saith he 3. It is very casual for such differences to fall in among professors who have been other wise pious and useful in the Lords work thus Euodias and Syntiche who helped Paul in the Gospel falleth at ods among themselves I beseech Euodias c. 4. Peace and unity in the Church and among all the members of the Church is a thing much to be studied for and sought after I beseech they be of the same minde 5. But by all means it would be seen to That the composing of the Churches differences be an union in the Lord and such as he will approve of so he beseecheth them to be of one minde but in the Lord. 6. We ought to make use of our familiarity with and interest in others to set them upon imployments honourable unto God and profitable unto the Church of Christ and the true members thereof so far as their station will permit and their abilities can reach so Paul maketh use of his intirenesse with one above the rest whom he calleth his true-yokefellow
spirituall life and motion Joh. 15. 4. for which causes Christ and onely Christ is the Head of the Church 2. Jesus Christ is the first beginning root and fountain-cause of the Church as being that second Adam from whom all that new spirituall birth doth flow 1 Cor. 15. 45. and whose vertue purchased and applyed by him reneweth the heart and maketh the graces of the Spirit bud up in it Cant. 4. 16. so in relation to the Church he is called the active beginning or first principle and author thereof who is the beginning 3. As Jesus Christ was once among the dead so he arose by his own power from death to immortality and life whereby he hath so vanquished death that it must render up all his followers 1 Cor. 15. 54. each of whom shall rise again from death by that same vertue whereby Christ did raise up himself for in this respect he is the first-begotten from the dead 1 Cor. 15. 20. He maketh them partake of his Resurrection as the first-born did give the rest a share of his Fathers goods whereof he was Heir 4. There is nothing of Christ no not his very cross and death whereby his dignity and worth is not made famous he having by death destroyed him who had the power of death Heb. 2. 14 and thereby made death it self a passage unto life for he is the firstborn from the dead that in all things even death it self not being excepted he might have the pre-eminence 5. A holy soul zealous for the glory of Christ will make this his study to gather matter for extolling Christ even from these things which would seem to obscure his honour most thus Paul is not content to have him advanced in his works of Creation and Providence and in his Headship over his Church except he shew that even his death did bring honour to him in relation to which he saith that in all things he might have the pre-eminence Vers. 19. For it pleased the Father that in him should all fulnesse dwell 20. And having made peace through the bloud of his crosse by him to reconcile all things unto himself by him I say whether they be things in earth or things in heaven The Apostle giveth a reason why the Redeemer Christ was to be such a Person as is before described taken from the Father's will and pleasure that he should be one filled with all fulnesse both of the Godhead dwelling in him chap. 2. 9. and of the graces of the Spirit without measure Joh. 3 34. that so he might be throughly furnished to discharge that great work of Mediation in reconciling the universality of the Elect. whether already glorified or yet upon earth to a provoked God having removed the enmity which was betwixt God and them by the merite of his sufferings Doct. 1. The restoring of broken man to friendship with God and all things tending to it especially that Jesus Christ the second Person of the Trinity should under-go the work of Mediation for that end was a thing well-pleasing unto and appointed by the Father upon which is grounded the Father's acceptation of what he did for us as if we had done it our selves which otherwayes he might have rejected It pleased the Father It 's an emphaticall word in the Originall implying no lesse than an unexpressible affection to and liking of a thing 2. That any be the Churches Head it is necessary that he be full of God and of all created graces even both God and Man and therefore it is no lesse than blasphemie for sinfull man Pope or any other to assume this Title unto himself for giving a reason of this among other things why Christ is the Churches Head he saith for it pleased the Father that in him all fulnesse should dwell importing that none destitute of this fulnesse is fit to be the Head of the Church 3. God calleth none to any Office but such as he fitteth for it for being to imploy Christ for reconciling all things to himself it pleased the Father that in him all fulness should dwell 4. Christ the Mediatour is indued with all fulnesse of the Godhead and created graces In him did all fulnesse dwell 5. No lesse furniture nor this fulnesse was required for the through discharging of the Mediatory-Office and making up of friendship betwixt a provoked God and rebellious Man for in order to that in him all fulnesse did dwell 6. Man now fallen was once in a state of friendship with God for reconciliation is the making up of old friendship and by him to reconcile 7. All mankinde did fall from the state of favour and friendship with God through Adam's transgression Rom. 5. 12. for reconciliation supponeth breaking off of friendship and by him to reconcile 8. As friendship with God may be again recovered so the first motion of it cometh from God who received the wrong and not from us who gave it It pleased the Father by him to reconcile 9. Nothing ingaged God to make or prosecute such a motion but his goodwill and pleasure no need he stood of our friendship nor any losse which could come to him by our enmity and hatred Joh 22. 2 3 4. It pleased the Father to reconâ—ile all things unto himself 10. Though Christ and grace be intended for and accordingly doth light onely upon few Matth. 7. 14. yet the Gospel and Promise by which Christ and free grace is revealed and offered is drawn up in the most comprehensive expressions and this that none may hereby be excluded from laying hold on Christ and free grace but such as do exclude themselves Hos. 13. 9. To reconcile all things whether things in heaven or things in earth by which broad expressions is meant onely the Elect for there is an universality and world even of those 2 Cor. 5. 19. and not all the Creatures not Devils or Reprobates Joh. 17. 9. Yea to speak properly nor yet the Elect Angels who having never sinned was never reconciled though improperly they may be said to be so in so far as through Christ they were confirmed in grace being put beyond all reach and possibility of sinning 11. As the making up of friendship betwixt God and fallen Man could not be without a Mediatour so none in Heaven or Earth could be in all things fitted to mediate in this matter but Jesus Christ God and man by him to reconcile 12. The making up of this friendship did stand the Mediator no lesse than his blood he did bear the chastisement of our peace and laid down his life by a most shameful painfull and cursed death that so the justice of God being compleatly satisfied for our wrong we might injoy Gods peace and favour with life for he showeth the way how he reconciled all having made peace which is all one with reconciliation through the blood of the crosse that is his blood shed upon the crosse Vers. 21. And you that were sometime alienated and enemies in your mind
not a portion of God only or the glorious effects of his power or his particular gifts and graces but his compleat essence dwelleth in him Thirdly That he is a distinct person from the Father the whole Godhead being incarnat not as absolutely considered but as it is in the Person of the Son for it is in him to wit in Christ not in the Father that the Godhead dwelleth bodily Fourthly Though there be two Natures in Christ yet he is but one person for the Godhead dwelleth in him bodily that is personally or by vertue of the personal union Fifthly This union is inseperable for the Godhead dwelleth in him as in his fixed proper house Sixthly Notwithstanding of this union the two Natures remain distinct as the inhabitant is distinct from the house wherein he dwelleth Seventhly That God doth hold out himself in the Person of Christ God-man as in a glasse to be taken up and transacted with by lost sinners or the drift of the purpose is to show that the fulnesse of he Godhead resideth in him so as that we may make use of that fulnesse throughly for our salvation and that there is no need of any thing to be added to him Vers. 10. And ye are compleat in him which is the head of all principality and power Here are other two arguments First Christ is not only full in himself but all who are in him by faith are compleat through him as having from him all things necessary for salvation The second argument is against the worshipping of Angels in particular which he resuteth from Christ's prerogative above the Angels as being their Head and Lord upholding and ruling them as his creatures chap. 1. 17. and preserving them in the state of grace through vertue of his mediation Job 4. 18. and imploying them for the Churches good Heb. 1. 14. and therefore they are but his servants and the best of them but our fellow-servants and therefore ought not to be worshipped Rev. 22. 8 9. nor are they mediators betwixt God and us that being an honour due to him only who is their Head 1 Tim. 2. 5. Doct. 1. We are in our selves empty things being destitute of every thing which might commend us to God in him we are compleat and so in our selves empty 2. There is a fulnesse in Christ to be communicated unto all who being sensible of their own emptinesse do by faith lay hold upon him in whom we are compleat which compleatness consisteth in the enjoyment of sufficiency of means for salvation prescribed by him Heb. 3. 2. and in the imputation of his most perfect righteousnesse and in the begun renovation of our nature by the Spirit of Christ 1. Cor. 1. 30. which shal be still upon the growing hand till grace be crowned with glory Eph. 5. 27. 3. Though there be a compleat fulnesse in Christ the Mediator from whence we may supply our emptinesse yet we cannot partake of that his fulnesse except we first be in him and by faith be united to him so in him we are compleat 4. The greatest powers and most noble of creatures being compared with Christ are but in the rank of subjects and servants He is the head even of principalities and powers 5. According to the different degree of excellency which is in Christ and the creature we ought to esteem highly of the one and meanly of the other thus he is the head even of principalities and powers The scope whereof is to shew that he should have the honour which is due to him and they are to be kept in their own place Vers. 11. In whom also ye are circumcised with the circumcision made without hands in putting off the body of the sins of the flesh by the circumcision of Christ. In this verse and the verses following he cleareth how we are compleat in him and reasoneth against the Mosaical Ceremonies especially Circumcision upon their observation whereof they were tyed unto all the rest Gal. 5. 3. therefore he mainly oppugneth it The argument is Believers have in Christ the thing signified by that Ordinance to wit spiritual circumcision in the heart which consisteth in the putting off by the power of Christs Spirit that corrupt masse or body of manifold sins flowing from our innate corruption or sinful flesh so that there was no need of that carnall circumcision by hands in cutting off the flesh of the foreskin which is a good consequence against the urgers of circumcision under the new Testament where these shadows Christ the substance being come are abolished especially seeing they urged it upon this pretence That the Gentiles could not be purified without it Doct. 1. In every Sacrament such as Circumcision once was there is an outward sign which is given by Christ's Ministers and some inward grace signified by it the author and worker whereof is only Christ himself So there was the outward rite of Circumcision by the hands of men and the inward grace of mortification without hands and by the Circumcision of Christ that is by the inward power of the Spirit of Christ. 2. There is no saving grace enjoyed by Believers but what they have in Christ to wit as the fountain Joh. 1. 16. as the procurer and purchaser of all grace for us Rom. 6. 6. and as the applier of his own purchase to us Act. 5. 31. So in him we are circumcised 3. As our manifold actual sins do flow from the fountain of original corruption frequently called flesh Rom. 7 8. So the whole bulk of sin is fitly compared to a body because of the weight of guilt which is in it Rom. 7. 24. and the soul is wholly compassed by it as it is with our natural body Gen. 6. 5. yea and the whole members of the body are made instruments of it Rom. 6. 19. Thus he saith The body of the sins of the flesh 4. They who are in Christ must be about the work of putting off this body setting against not only some one sin or other but the whole masse and body of sin putting off the body of the sins of the flesh 5. This sinful body is already put off and laid aside in some sense by real Believers to wit in its guilt Rom. 8. 1. in its dominion and reign Rom. 6. 14. in the Believers sincere purpose and honest resolution 2 Cor. 7. 11. as also in his hope that one day it shall be put off wholly 1 Joh. 3. 2. So the Circumcision which Believers already have in Christ is designed A putting off the body of the sins of the flesh Vers. 12. Buried with him in Baptism wherein also you are risen with him through the faith of the operation of God who hath raised him from the dead He doth further enlarge the former reason whereby he also pre-occupieth an objection against our compleatnesse in Christ by shewing we have in Christ not only the thing signified but also an external initiatory seal to wit Baptism in the
the Writ and the Debtors subscription answerable to which there is in this hand-writing First the obligation it self to wit the Covenant of works and condemning power of the Law Gal. 3. 10. Secondly our assent and subscription to this obligation which is the sentence of every man's conscience against himself whether of Jew or Gentile whereby he assents to the equity of that curse which the Law pronounceth Rom. 2. 15. But particularly and over and above to the Jews this subscription was the practice of the Ceremoniall Law which being separated from Christ and looked upon as service acceptable to God in it self as it was gone about by many of the Jews before Christ came and so urged by the false Apostles upon the Gentiles the practice I say of the Ceremoniall Law so considered was nothing else but a publick testification of their own guilt for example by killing a beast was testified that they deserved to die themselves and seeing the dispute is in this place against the Ceremoniall Law this hand-writing in ordinances is to be taken mainly in this sense although we are not to exclude the former now the argument concludeth strongly that seeing the debt is payed the obligation cancelled it were madnesse and impietie to renew it again as those did who practized the Legall ceremonies Doct. 1. There is an obligation above the head of every man through vertue of the curse of the Law binding him over to under-ly eternal wrath for sin assented unto and as it were subscribed by the voice of every man's conscience and by the practice of the Ceremoniall Law unto the Jews for this is the hand-writing of ordinances here spoken of 2. This obligation must be cancelled and so the condemning power of the Law abrogate before sin be pardoned and our right to Heaven obtained for with respect to the impeding of those it is said to have been against us and contrary unto us 3. None but Christ could destroy this hand-writing because none other was able to satisfie the sum contained in it Heb. 10. 9. for he speaks of Christ while he saith blotting out the hand-writing in ordinances 4. It stood Christ no lesse than his life to get this bond destroyed for he behooved to pay the sum before the condemning power of the Law could cease Joh. 3. 16. and to produce the substance before those Legall shadows could evanish Heb. 9. 12. both which required his death so he is said to nail it to his crosse 5. It is a matter of no small difficulty to get the conscience of wakened sinners quieted and their hearts perswaded that their obligation to wrath because of sin is removed therefore the Spirit of God useth so many expressions to assure their heart in this matter the hand-writing is blotted out as it were crosse-strokes are drawn through it but left the heart suspect it may be yet legible therefore he addeth it is removed and taken out of the way but left haply it should be again found and produced he addeth yet it is torn destroyed and nailed to the crosse and so made fully uselesse ever to witnesse any thing against the Believer 6. Though Christ did compleat this sum contained within this hand-writing while he was hanging on the crosse so as the Father's justice had no more to seek of Christ the Cautioner Joh. 19. 30. in which sense he did even then meritoriously destroy this hand-writing yet the obligation standeth still in force against the sinner till he enter himself Heir by faith unto Christ's obedience and death for this was the order agreed upon betwixt the Father and the Son according to which the fruits of his death were to be applyed to wit by faith Joh. 3. 16. So it is clear from Verse 13. those Colossians were dead in their sins before their renovation which was long after Christ's death Vers. 15. And having spoiled principalities and powers he made a shew of them openly triumphing over them in it He in largeth the present argument thus that Christ by destroying that hand-writing hath spoiled disgraced and triumphed over all our spirituall enemies especially Satan the great Generall and his whole Army of sins temptations death and hell which fighteth under his banner and this even by his sufferings wherein he alludeth to the ancient custome of Conquerors who did dis-arm then captives having joyned them by two or moe in chains made them march before to their publick shame and disgrace they themselves coming after in their triumphing chariot so did Christ having spoiled principalities and powers made a shew of them c. Doct. 1. The power of Devils is very great as being spirituall substances strong and mighty Angels Jude v. 6. having the world and sin under them as their subjects Eph. 2. 2. Thus from their power they are called principalities and powers 2. This great power of theirs is wholly imployed to oppose the work of man's salvation for they are spoken of here as opposits 3. Satans power over souls doth flow from the sentence of condemnation pronounced by the Law against sinners and consists in that dominion which sin hath obtained over them for upon the blotting out of that handwriting he was spoiled of his power as appeareth from the connexion 4. Jesus Christ having satisfied the Fathers justice and thereby not only enervated the Law 's condemnatory sentence v. 14. but also obtained from the Father That sin should no more have dominion over the redeemed ones Rom. 6. 14. he hath spoiled the Devil of that great power which once he had so that though he can and doth tempt Believers yet he cannot overcome them though he hold them in exercise he cannot mar their salvation 1 Cor. 10. 13. he may bruise their heel but cannot break their head Thus with Christ's blotting out the hand-writing is conjoyned his having spoiled Principalities and Powers 5. Christ doth bring about his most gracious works in a way which seemeth most unlikely to carnall sense so that no eye but that of faith can take him up what other eye could take up Christ as doing all this upon the crosse when the Jews and Roman souldiers were spoiling him and parting his garments that he even then and by being spoiled was spoiling principalities and powers when they were putting him to shame and disgrace that he even then was making a shew of Satan openly and was rubbing disgrace upon him overcoming him with his own armour and when they were triumphing and insulting over him that even then he was triumphing over all the Devils in hell as having by his death given the dead blow to their power and kingdom and so overcame them by suffering himself to be overcome by them triumphing over them in it to wit in his crosse 6. How dear soever the work of our salvation did stand to Christ it was matter of no small joy unto him to have it throughed and those who were enemies to it destroyed for while he is bleeding and racked
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
reprobates yea and with beasts and so unworthy to be called life being compared with this 1 Tim. 5. 6. Our life is hid saith he speaking of this spirituall life as if there had been no other life but it 4. This spirituall life though really injoyed by Believers as having grace in possession 2 Pet. 1. 4. and a right to future glory Joh. 3. 16. yet it is hid the crosse which accompanieth godlinesse Act. 14. -22. together with the many out-breakings and infirmities of the godly Gal. 6. 1. and the nature of this life which consisteth in things spirituall as adoption justification c. Gal. 2. 20. those things make this life not at all discernable by the wicked 1 Cor. 2. 14. yea and hardly by the regenerate man himself who is carryed much to judge of things according to sense Ps. 73. 13 14. So our life is hid 5. Though this life be hid yet it is surely kept being hid with Christ in God as out of the knowledge so out of the hazard of the world God the fountain of all grace and glory having given all the fulnesse thereof unto Christ the Mediator Joh. 3. 35. from which fulnesse he is to bestow so much as is fitting for our condition here Act. 5. 31. reserving the rest to be forth-coming for us in glory hereafter 1 Joh. 3. 2. It is hid with Christ in God 6. So near is that union which is betwixt Christ and Believers that he is their life His life and theirs are in a kind one Gal. 2. 20. he having purchased this life for us 1 Joh. 4. 9. and possessing the fulnesse of it in himself Joh. 14. 6. that he may communicate it unto them Joh. 5. 40. and having communicated the first principles and seeds of it already Rom. 6. 11. besides that he is the object of this life their happinesse and life consisting in their knowing and injoying of him Joh. 17. 3. for when Christ who is our life saith he 7. As Christ now in his bodily presence is removed from us so he is again to appear when he shall come the second time unexpectedly 1 Thess. 5. 2. and with great glory accompanied with Angels and flames of fire 2 Thess. 1. 8. to judge the quick and the dead 2 Tim. 4. 1. when Christ shall appear 8. There is a state of glory both in soul 1 Cor. 13. 12. and body Phil. 3. 21. waiting for the people of God then shall ye also appear with him in glory 9. This glory of theirs is to be suspended untill Christ's second coming There will be alwayes somewhat in-lacking till then but then their glory shall be compleat which should make us long for it Phil. 3. -20. Then shall ye also appear with him in glory 10. The faith of approaching glory at Christs second coming is a strong argument to make us wean our affections from things earthly and endeavor earnestly the study of a holy life an Heir of a Kingdom will not be much taken with petty pleasures his minde is so carryed up to higher things for Paul presseth them to set their affections on things which are above because saith he ye shall also appear with him in glory Vers. 5. Mortisie therefore your members which are upon the earth fornication uncleannesse inordinate affection evill concupiscence and covetousnesse which is idolatry He proponeth the former exhortation more particularly by branching out the Christian mans task in two First mortification of sin and presseth them to mortifie or put to death their members not of their naturall body for that were a sin against the sixt Command but of the masse of corruption or body of death which was in them to wit their corrupt lusts and affections which are said to be upon the earth because they draw the soul down towards earth whereof he mentioneth some which are carnall and fleshly as tending to fulfill our unlawfull pleasures fornication uncleannesse c. Doct. 1. The work of mortification whereby a sinner sensible of the evill of sin Act. 2. 37 38. doth honestly resolve Job 34. v. -31. and accordingly endeavor 2 Cor. 7. 11. to subdue sin throughly root and branch or to put it to death and this not onely one sin but all known sins Hos. 14. 2. eschewing carefully the occasions of sin Job 31. 1. and using all means which may tend to the subduing of it such as prayer 2 Cor. 12. 8. hearing of the Word 1 Pet. 2. 1 2. yea and in some cases fasting Mark 9. 29. But chiefly acting faith in Christ for strength Phil. 4. 13. This is a work so necessary that the life of glory to be manifested at Christ's second comming cannot be attained without it for from what he said v. 4. of their appearing with Christ in glory he inferreth Mortifie therefore c. 2. This work of mortification is not perfected at an instant So much of this body of death remaineth still in life that the best of Christians must make it their daily task to mortifie their members though they be already mortified in part for v. 2. they were dead and yet he commands here Mortifie your members 3. Scripture-commands for mortifying of sin do not evince a power in men unrenewed to obey what is commanded if we consider that such commands are given even to those who are already renewed and are hereby injoyned to carry on the begun work of Mortification towards some perfection from a principle of habituall grace already infused in them They are indeed directed also to the unrenewed who are hereby taught what they ought but not what they are able to do Jer. 13. 23. and are also inabled to do what they ought the Lord making use of those exhortations as means for conveying of strength to do that which he commandeth to be done So speaking unto them who were dead v. 2. he prescribeth Mortifie your members 4. There is a body of sin and corrupt nature in us to which our particular vices sinfull lusts motions and affections are as members Our corrupt nature and will making use of them and working by them as the naturall body doth imploy its members besides that sin doth spread it self through all the members of our body making each of them servants unto iniquity Rom. 6. 19. Hence he saith Mortifie your members meaning those sinfull lusts and affections 5. Not onely are the outward acts of fornication or filthinesse betwixt parties both free from the yoke of marriage to be eschewed and of uncleannesse whereby are usually signified all other sorts of filthy lusts Rom. 1. 24. but also that impotencie of minde whereby temptations to lust do easily take impression and are not much resisted set forth here by inordinate affection or as it may be turned softness of minde which yeeldeth easily to the temptation fornication uncleannesse inordinate affection 6. Yea the first inordinate motions of lust in the heart which are not followed forth after deliberation and advice and are set down under the
name of evill concupiscence even those are to be mortified evil concupiscence 7. We do then set against sin to some purpose when we pursue it to the den and labour to pluck it up by the very roots with-drawing from those things which adde fuell to it for he will have them going from the outward acts of filthinesse to the inward root evill concupiscence and to set against covetousnesse also whereby lust is sed and nourished evill concupiscence and covetousnesse 8. Covetousnesse which consists in an immoderate desire to acquire or keep worldly riches is a sin which all Christians are to mortifie not onely because it provideth oyl to make all other sins burn but it hath a kind of idolatry in it as drawing our love trust fear and joy from God and his service to be taken up with and laid out upon wealth and riches more than any other sins and covetousnesse which is idolatry Vers. 6. For which things sake the wrath of God cometh on the children of disobedience He presseth the exhortation by arguments The first is taken from the wrath of God manifested in its sad effects upon those who have continued contumacious and impenitent under those sins Doct. 1. Unbelief of divine promises and threatnings and obstinat impenitency under sin go together the latter following upon the former for disobedience signifieth both misbelief and contumacy or disobedience 2. It is not sin in it self so much as obduration in it which draweth down wrath chiefly lasting wrath upon the sinner For those things wrath cometh upon the children of disobedience or children of contumacy 3. Whatever judgments be already inflicted upon wicked men they have ground to look for more for wrath cometh in the mean time and is still coming upon the children of disobedience 4. Though the Lord be sometimes wroth with the truly godly because of sin yet he is not wroth for ever Isa. 57. 16. he debateth with them but in measure Isa. 27. 7 8. The wrath which is due unto and is accordingly poured forth upon contumacious sinners is of another kind as being everlasting without any mixture of fatherly mercy and flowing from sin-pursuing justice Matth. 25. 4. for which cause he holdeth forth that wrath which cometh on the children of disobedience as being most terrifying 5. As the consideration of the terror of divine wrath is a strong aw-band to restrain from sin So it is most moving when considered in the sad and woful experience of those who have found the dolefull effects of it for he mentioneth the effects of this wrath upon others to fear them 6. Sin keepeth so much of its old interest in the best and even Believers sometimes are so much overtaken with spiritual deadnesse Isa. 64. 7. that there is need to present the terror of divine wrath unto them to fear them from sin and excite them to duty for the Apostle proponeth the terror of divine wrath even to those believing Colossians Vers. 7. In the which ye also walked sometime when ye lived in them Here is a second argument taken from their by-past long continance in these sins when they lived in them or were in their natural state Doct. 1. It is not some moe or fewer particular acts of a man's life but his ordinary strain and way according to which sentence is to passe upon his state whether it be good or bad It was their walking in sin and making a daily trade of it which argued them to be in nature or living in sin 2. Before a mans effectual calling there is no difference betwixt him and the most godlesse man that is so as to make God his debtor either by promise or because of any worth which is in him to give him grace Rom. 11. 35. for as long as those Colossians were unconverted they were as much inslaved to sin as the most obstinat of natural men are In which ye also walked 3. A mans walking in sin or his ordinary strain of breaking forth in the outward acts of it dependeth upon his living in sin or upon the inward power and dominion which sin exerceth in him even as natural life is the cause of outward motion So that the best way to curb the outward acts is to strike at the life and power of sin within In which ye walked when ye lived in them 4. Our calling to mind of by-past sins and our long continuance in them should not be without an holy indignation at them and at our selves for them so as to scar us from them in time coming for the Apostle mentioneth their by-past continuance in those sins as one argument to scar them from them Vers. 8. But now you also put off all these Anger wrath malice blasphemy filthy communication out of your mouth 9. Lie not one to another He returneth to the former exhortation of mortifying sin and exemplisieth it in another sort of corruptions to wit those which are more spiritual whereof he mentioneth six The first three are sins of the heart the rest are sins of the mouth Doct. 1. So deceitful are our hearts in adhering to sin even when they seem to quit it Psal. 78. 36 37. that we should not be easily satisfied with our mortifying or subduing of it for Paul having commanded them to mortifie and kill sin ver 5. he biddeth them here put it off which speaks somewhat further to wit a removing of it quite out of sight as we do dead bodies when we bury them for so the word sometimes signifieth 2. Though all sins be not alike throughly mortified there being some more deeply rooted than others Psal. 18. v. 23. yet the grace of mortification striketh at all known sin and spareth none for it opposeth sin as it is sin Gen. 39. v. 9. and so all sin So the Apostle commandeth But now also put you off all those And the particulars after mentioned are not for restriction but for instance or example 3. In the work of mortification we are not to rest upon the subduing of these sins which are grosse and fleshly but are to proceed against more spiritual sins also which have as much of guilt in them before God Gal. 5. 20. though not so much of infamy before men So the Apostle exhorteth to put off anger wrath c. 4. Anger which as distinguished from wrath and malice is an unjust desire of revenge is a sin unbeseeming Christians and so to be put off chiefly when wrath is joyned with it which as it is distinguished from anger pointeth at the gorging and swelling of the blood about the heart which fireth the eye and tongue even that passionate commotion which useth to accompany anger transforming a man to a very beast thrusting him forward to act some mischief Luke 4. 28 29. and banishing the Spirit of God Eph. 4. 30 31. Put off anger wrath c. 5. But then is anger and wrath most dangerous and unbeseeming Christians when malice is joyned which as it is distinguished
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
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
disappointment he must resolve to labour in the Word and under crosses for the Word Paul found it so whereunto that is that he might present souls unto Christ I also labour the word signifieth to labour unto wearinesse striving 2. All the labour and striving of Ministers will not prevail to the gaining of souls without divine assistance and Christ's effectuall working with their labours striving according to his working saith he 3. When Ministers meet with any successe in their Ministery they are not to be puffed up with it or ascribe the praise to their own diligence piety or parts 1 Cor. 15. 10. but are to acknowledge thankfully God's helping hand in it So doth Paul his working which worketh in me mightily 4. The many hardships and sufferings or extraordinary pains and labour which attend the Ministeriall Calling ought not to deterre any from it who is other wayes fitted and called because there is divine help corroborating strength and answerable furniture allowed unto and will be forth-coming for those who are imployed in it so did Paul finde in his own experience his working which worketh in me mightily saith he CHAP. II. IN the first part of this Chapter the Apostle maketh way for the refutation of some errors by an insinuating Preface wherein he sheweth what a conflict he had for them v. 1. that they might be comforted united and grow in the knowledge of Christ v. 2. whose fulnesse is held forth v. 3. and that they might be guarded against seducers v. 4. And because of his affection unto them v. 5. He exhorts them therefore to adhere to the doctrine received v. 6. prescribing some helps for constancie v. 7. In the second part he refuteth some contrary errors reducing them to three heads abused Philosophie superstitious rites and Mosaicall ceremonies v. 8. which he refuteth joyntly from the fulnesse which is in Christ v. 9. and our being compleat in him v. 10. He refuteth the necessitie of Circumcision in speciall because in Christ we have the thing signified by it v. 11. and an externall seal to wit Baptisme in the place of it v. 12. Christ had renewed them without it v. 13. and abrogate the whole ceremoniall Law by his death v. 14. yea and triumphed over all their spirituall enemies v. 15. He concludes therefore against their subjecting of themselves to that yoke v. 16. because Christ the substance of those shadows was come v. 17. He argueth against the second head to wit worshipping of Angels from the ignorance and pride of those who pressed it v. 18. and their impairing the honour of Christ as Head v. 19. He argueth against the superstitious rites giving some instances of them because they were freed from the Mosaicall rites v. 20 21. and they thereby placed Religion in things perishing without any authority except humane v. 22. and taketh off some fair pretexts whereby their Patrons did defend them v. 23. Vers. 1. For I would that ye knew what great conflict I have for you and for them at Laodicea and for as many as have not seen my face in the flesh THe Apostle being to refute some errors contrary to the former doctrine maketh way for his work and yet again insinuateth upon their affections by letting them know that he was no lesse solicitous in all his actions and sufferings that they their neighbouring Church at Laodicea to whom he willeth this Epistle to be read chap. 4. v. 16. and all other Churches whom he had never seen in the face might be established in the truth than he was for those among whom he had frequently conversed Doct. 1. When a people doth once incline to error so ready are they to mistake those who would labour to reclaim or establish them Gal. 4. 16 that a Minister would use more than ordinary diligence to insinuate upon their affections and guide dexterously against mistakes and prejudices when he is to meddle with any thing of that kinde So the Apostle beside his generall preface to the whole Epistle useth here a particular one when he is to refure some errors wherewith this Church was most infested 2. Though the men of this world be little solicitous for those with whom they have not particular acquaintance Matth. 5. 45. and Christans are sometimes too apt to mis-judge those who are dear unto God according to this rule yet so many are the tyes among the Members of Christ 1 Cor. 10. â—7 that as it is the duty of every one to promove the good of others even though they had never seen them so there are some who do make conscience of this duty for the Apostle supponeth that those Colossians were apt to judge of him as minding their case little however he minded the case of others chap. 1. v. 29. and therefore he sheweth his solicitous care for them also and this that the mistake might be removed as is imported by the causall particle for which knitteth this purpose with the former for I would that ye knew 3. As faithfull Ministers will necessarily have a sighting life and many sore conflicts both in body and spirit so to make it known unto the people what sore travell they endure of this kind if it be not out of ostentation and desire of applause 2 Cor. 10. 18. is lawful and profitable for hereby people are made to bear burden with their Minister excited to minde their own salvation the more the care whereof lyeth so heavie upon their Pastors and disposed for the more ready receiving of the word from their mouth So Paul I would ye knew what great conflict I have for you 4. Ministers in speaking of their affection towards people and of their pains flowing from it and Christians also in making known their respects one to another should beware of flattering those to whom they make their respects and affections known and would guard carefully against the very suspicion thereof So Paul lest he should incur any such suspicion joyneth not onely those of Laodicea but also all other Churches as partaking equally of his Apostolick care and for them at Laodicea and as many as have not seen my face Vers. 2. That their hearts might be comforted being knit together in love and unto all riches of the full assurance of understanding to the acknowledgment of the mysterie of God and of the Father and of Christ. He giveth reasons of his great conflict for their confirmation in the Truth and why he made them know so much hereby they should reap much solid comfort their hearts should be inseperably knit together in love and attain to a large measure of rooted and experimentall knowledge of the mysterie of the Gospel Doct. 1. All men are naturally destitute of solid comfort and even the People of God when driven to extremities chiefly when the truth of the Gospel from which they did draw their consolation is questioned do finde their comfort much brangled That their hearts might be comforted saith he So for the time their