parts and abilities that are in them do not produce carnal emulation or envy Numb 11. 29. nor flattering commendations of the men themselves Job 32. 21. but furnisheth us with matter of thanksgiving unto God Thus Paul doth evidence his affection to those Colossians We give thanks to God 3. God is the Father of Jesus Christ not only as God by an eternall generation and communication of his whole essence unto him in a way unspeakable Ps. 2. v. 7. but even also as man through vertue of the personal union of the two natures in Christ and in a special way which doth far excell all other wayes whereby he is a father to other men and angels Luke 1. 32 thus God and the Father of our Lord Jesus Christ are one for the particle and is exegetick of the same thing and not copulative of things different 4. In all our performances we should eye God with a respect had to Jesus Christ seeing the Father is well pleased only in him both with our persons and duties Matth. 3. 17. for in giving thanks he eyeth God with a relation to Christ We give thanks to God and the Father of our Lord Jesus Christ. 5. Then is the fittest time to give thanks to God for favours bestowed when our hearts are somewhat elevated to God and our affections somewhat warmed in the duty of prayer and the duties of prayer and praise do mutually contribute for the help one of another thus the Apostle gave thanks alwayes praying for them that is alwayes when he prayed for them for so are the words to be ordered and not praying alwayes as if he had been constantly praying for them Vers. 4. Since we heard of your faith in Christ Jesus and of the love which ye have to all the saints He declareth the reasons of his thanksgiving to wit those spirituall graces which were eminent in them of which he instanceth two and doth illustrate them from their principall object faith in Christ and love to all the saints Doct. 1. Where there is saving grace in any there is sufficient ground of rejoycing in God for them whatever be their case otherwayes and where this is not there is little besides but matter of grief all other things without this being but a curse and snare unto them Tit. 1. 15. So Paul giveth thanks having heard of their faith and love 2. Of those spirituall favours the injoyment whereof is a ground of thanksgiving faith is among the first for thereby we are united unto and have communion with Christ Eph. 3. 17. hereby we are justified Rom. 5. 1. and our hearts purified Acts 15. 9. and all our performances accepted Heb. 11. 4. So he thanketh God for their faith in the first place 3. Though there be no Scripture-truth unto which being once made known the grace of faith giveth not a firm assent Acts 24. 14. yet Jesus Christ and those truths which speak of him are the principall object of saving and justifying faith and therefore it is called faith in Jesus Christ. 4. There is a necessary connexion betwixt the graces of faith and love the former without the latter being dead Jam. 2. 17. and the latter without the former being not reall but in appearance onely or at the best but a morall vertue and no saving-grace Matth. 5. 20. so they are here conjoyned of your faith in Jesus Christ and your love 5. Though Christians are bound to love all men even their enemies Matth. 5. 44. yet seeing God is to be loved chiefly and all others but in subordination to him Matth. 22. 38 39. it followeth that those are to have most of our love who resemble God most therefore the love of those Colossians was chiefly towards the saints 6. We are to lay out our love upon Saints as they are Saints for the reality or appearance of good in them and not for other by-respects only or mainly as of kindred friendship or favours bestowed by them Matth. 5. 46. neither are we to with-draw our affection from any such because of their infirmities their differing from us in opinion or personall injuries received from them 2 Cor. 12. 15. for so their love was to all the saints none being excepted Vers. 5. For the hope which is laid up for you in heaven whereof ye heard before in the word of the truth of the Gospel He sheweth the cause moving them to persevere in those graces to wit the hoped-for reward of glory preserved for them in Heaven and made known unto them yea and the hope whereof was wrought in them Rom. 10. 17. by the word of truth that is the Gospel Doct. 1. The believers portion is not given him in hand he hath it onely in hope for it is called their hope a thing only hoped for 2. The believers portion is laid up for him and safely kept for his use and that in a most sure place to wit in Heaven where neither moth nor rust doth corrupt nor thieves do break through and steal which is said up to wit safely as a parent would hide a treasure for the use of his childe so doth the word signifie which is laid up for you in Heaven 3. As there is little to be expected and hoped for on earth by a man who will live godlily except temptations and crosses 2 Tim. 3. 12. so he eying of this rich reward of glory laid up in Heaven is a strong incouragement to persevere in faith love and other graces and it is lawful for Christians to have an eye to this reward as a motive to duty providing 1. it be not looked at as a thing to be merited by their obedience Rom. 6. 23. Nor 2. As the onely or chief motive 2 Cor. 5. 14. thus they were incouraged not from any thing earthly but from the hope which was laid up for them in Heaven Doct. 4. That ever Heaven and glory should be injoyed by any of lost mankinde was a thing that Nature's light could never have dreamed of except God himself had made it known by his Word thus he mentioneth the hearing of this rich reward by the Word preached as the mean whereby it was made known unto them whereof ye heard in the Word 5. It is the word preached which the Lord doth ordinarily blesse as his instrument for begetting saving faith and the hope of glory in us the word not onely propounding and making known to the understanding the object of those graces which was before hid but the Lord also at or after the hearing of this Word infusing them into the heart Acts 16. 14. Thus he mentioneth the hearing of it as the mean also whereby the saving hope of this reward was wrought in them whereof ye heard before in the word 6. Though the whole Word of God be true Ps. 19. 9. as being the word of him who cannot lie Tit. 1. 2. yet the Word of the Gospel is eminently the Word of Truth as having Christ for its main subject
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
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
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
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
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