An expositon of all St. Pauls epistles together with an explanation of those other epistles of the apostles St. James, Peter, John & Jude : wherein the sense of every chapter and verse is analytically unfolded and the text enlightened. / David Dickson ...

CHAP. II.

THere are three parts of the Chapter: In the first, Hee makes a way to his Exhortation, that they

satisfied with Christ alone, avoid the corruptions, which might draw them from Christ, and that by shewing his indeavour for their constancy in the Faith, to vers. 6. In the second hee follows his exhortation, that they cleave fast to Christ, and bee careful in general of any thing that might draw them from Christ, to vers. 16. In the third there is a special admonition, that they be∣ware of special corruptions, to the end.

Vers. 1. For I would that yee 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:

That which concerns the first. Hee shews his endea∣vour for their salvation and constancy in Faith, in short clauses which are six. (1) I am very careful about all the Churches which have not seen my face, and namely about you Colossians, and your neighbours, the Laodi∣ceans: Therefore do not yee think that you are neg∣lected by mee.

Vers. 2. That their hearts might bee comforted, be∣ing knit together in love, and unto all riches of the full assurance of understanding, to the acknowledge∣ment of the mystery of God, and of the Father, and of Christ.

(2) I endeavour, that you may know you are no less dear to mee, than other Churches planted by mee: Let your hearts then bee comforted from the same Gospel.

In love] (3) I very much desire, that all those Churches, dissentions amongst themselves, and with other Churches, and questions which are stirred up by the Devil and his members, being laid aside, may bee knit together in the bond of love.

All] (4) I wish, and I have no mean conflict, that all those Churches may bee joyned together in Faith and Hope. This more especially is explicated, for hee endeavoured, that they might get understanding: Be∣cause Faith ought not to bee blind, or ignorant, nor that they might onely have some taste of Faith, but that they might obtain a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a full assurance, whereby doubts might be excluded from their hearts; neither that they might onely have an assurance, but also all riches of assurance in the Faith, that Faith might abound in them, and might bee strengthened in a solid and peaceable cer∣tainty, and might bee established in all the riches of a more fully certain understanding: yet more specially the Apostle endeavoured, that they might profit in knowing the mystery, or the Gospel that was in times past hid, but now revealed, concerning the Grace of Christ, which is extended no less to the Jews than to the Gentiles: Hee adds to these, that they might not onely profit in the knowledge, but also in the acknowledgement of the my∣stery, from a lively sense and experience of the most sweet Grace of Christ, which is very far distant from the na∣tural capacity of men. Lastly, Hee most specially in∣deavoured, that they might profit in acknowledging the mystery concerning the unity of the divine essence, and the distinction of persons, and the offices of the Media∣tour Christ, and more and more applying those things to their use, might aquiesce in the knowledge, and first fruits of so great a good, until they should injoy a full felicity by Christ.

Vers. 3. In whom are hid all the treasures of wisdome and knowledge.

Hee gives the reason of this desire, from the excellency of Christ, who is the summe and foundation of the Gos∣pel, who••e glory hee doth not onely describe from the perfection of his person, considered in himself (in which are hid all the treasures of wisdome and understanding, infinitely as to the divine Nature, and as much as hee is capable of, to the humane) but also and most especially from the perfection of his person, as hee was cloathed with the office of a Mediatour, as hee is CHRIST a∣nointed of God, the object, author and finisher of our Faith, or all saving Knowledge: In which respect, there is in Christ all sufficiency to eternal salvation, that there is no need of knowing any thing besides him, who is made unto us by God, Wisdome, Righteousness, Sanctifi∣cation and Redemption; He calls this sufficiency of Christ Treasures, and all Treasures, and hid Treasures, which the world cannot behold, which the sagacity of the Saints cannot finde out, nor the needs of all men exhaust or consume.

Vers. 4. And this I say, lest any man should beguile you with intising words.

(5) The endeavour and care of the Apostle is, that the Colossians may not bee seduced by the false Apostles, and that they might bee fortified against all the Impo∣stures of them, who by teaching that which Christ hath not taught, did draw the unstable and unwary from Christ, partly by Paralogisms, and Sophistical Argu∣mentations, partly by insinuating and covering their er∣rours with a painted eloquence, to which subtilties of the false Apostles hee aims in the words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 beguile, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 enticing words,

Vers. 5. For though I bee absent in the flesh, yet am I with you in the Spirit, joying and beholding your order, and the stedfastness of your Faith in Christ.

(6) His endeavour concerning their salvation, The joy which he received concerning the Doctrine and Discipline rightly setled amongst them, not onely from the rela∣tion of Epaphras, but from a Prophetical Spirit, or the inspiration of the Holy Ghost dictating this Epistle; for although hee was absent in body, yet hee beholding all things by the Spirit, hee did greatly rejoyce upon the observation of the most beautiful order in all Ecclesiasti∣cal things, and of their solid Faith in Christ: So that hee could not but bee careful concerning the preservation of so famous an heavenly work amongst them, left this order bee disturbed, or his Doctrine corrupted by the sub∣tilties of the false Apostles, and arts of the Devil.

The Second Part.

Vers. 6. As yee have therefore received Christ Iesus the Lord, so walk yee in him.

The second part of the Chapter follows, in which from his endeavour for their salvation, and from the causes of this disputation undertaken against the false Apostles, hee inferrs an exhortation to persevere in the Faith of Christ, and to beware of corruptions. The parts of his Exhortation are five.

(1) That they hold fast Christ Jesus already re∣ceived by Faith, who is the onely and true Saviour, and admit no other, invented by the false Apostles.

(2) That they being ingrafted into Christ by Faith, so abide and lead their lives according to his prescription, following the guidance of the Spirit of Christ.

Vers. 7. Rooted and built up in him, and stablished in the Faith, as yee have been taught, abounding there∣in with thanksgiving.

(3) That they endeavour for a most near, and firm conjunction with Christ, through the strengthening of their Faith, according to the Doctrine of Epaphras: Hee illustrates this soundness of Faith by a similitude taken partly from the firmness of trees spreading their roots deep in the earth; partly from the stability of buildings, solidly founded.

Abounding] (4) That they bee not onely confirmed in the Faith, but also make progress in it, and abound to a fuller knowledge of the mysteries of Christ; and that with a daily thanksgiving to God, the Author of this so great a benefit.

Vers. 8. Beware lest any man spoil you through Phi∣losophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ.

(5) That they take heed to themselves touching sedu∣cers, who take the people of God by their Impostures, as

beasts are taken in nets, and make a prey of them. Hee reckons three kindes of impostures, whereof the first is Philosophy, or a vain deceit, so called, not simply, but as it exceeds its bounds, and aspires to heavenly and spiri∣tual things, and doth from the model of corrupt and car∣nal reason, determine concerning the doctrine in the word of God. In which respect although it shews open∣ly the form of wisdome, yet it is found to bee vain de∣ceit; The other kinde is, The tradition of men, con∣cerning the vain and superstitious rites invented by hu∣mane wit. The third sort is, the injunction of Legal or Levitical rites, which are called here the Rudiments of the world, because they are the earthly and carnal Rudi∣ments of the ancient people, by whom as by a School∣master they were lead before the coming of Christ, which after his coming vanished away like shadows.

Vers. 9. For in him dwelleth all the fulness of the God-head bodily.

Hee adds ten Arguments of his Exhortation, all which prove, that they must not go so much as a nails breadth from Christ:

Argum. 1. It is in vain to seek any thing necessary to salvation out of Christ, seeing that in him, or in his person, the fulness of the God-head hypostatically united to the humane nature, is founded, so that, hee necessarily seeks something to salvation out of God, who seeks things that may bring salvation out of Christ: There∣fore wee must not depart from Christ.

Vers. 10. And yee are compleat in him, which is the head of all Principality and power:

Argum. 2. Christ is not onely a most full fountain in himself, but also hee fills all the faithful beleeving in him, insomuch that hee communicates to them righte∣ousness and life eternal (which hee hath in himself) first by way of imputation, further by the infusion of grace for grace, till at length they are perfected. There∣fore wee must not seek for any thing out of him.

The head] Argum. 3. Hee is the head of all Princi∣pality and Power, even of the most excellent creatures in heaven and earth, partly because hee created and go∣verns all things, even the Angels themselves; partly be∣cause by the influence of his power, hee upholds even the Angels, and also men, communicating to them whatso∣ever they injoy: Therefore from him alone, and in no wise from the most excellent Angels, do wee expect any good.

Vers. 11. In whom also yee are circumcised with the Circumcision made without hands, in putting off the body of the sins of the flesh, by the Circumcision of Christ.

Argum. 4. The truth of all Legal ceremonies is in Christ; for in him the faithful have that which is prefi∣gured by them; as for example, they have spiritual Cir∣cumcision wrought by the Spirit of Christ in the heart, which consists in the subduing of the old man, or the flesh, or the body of sin, which Circumcision was prefi∣gured in the carnal Circumcision, made by hands: Therefore it is not fit that you should in the carnal Cir∣cumcision of those that Judaize, seek anything out of Christ.

Vers. 12. Buried with him in Baptism, wherein also you are risen with him through the faith of the ope∣ration of God, who hath raised him from the dead.

Argum. 5. Yee that beleeve in Christ are baptized, which is the lawful sign of internal Circumcision, set up in the place of Circumcision by Christ; so that neither the internal thing, yea, nor the external sign of an in∣ternal thing is to bee sought after without Christ: Therefore you must not depart from Christ.

Buried] Argum. 6. Yee beleevers have right to Christ dead and buried, and communion with him in his death and burying, and so right to all the benefits, and effects of his death and burying, in baptism, and by baptism sealed to you; so that there is no need to seek any thing out of Christ, that belongs to the full paying the price of Redemption: Therefore wee must not depart from him.

Yee are risen] Argum. 7. Yee beleevers by baptism are brought into the communion of Christs Resurrection, or his victory that hee gained over death and sin, by which yee are not onely risen to newness of life, in ho∣liness, but also yee shall rise in respect of your bodies to a glorious and immortal life, so that nothing as to holi∣ness and eternal life is to bee desired out of Christ: Therefore yee must not at all depart from him.

Through the faith] But yet lest too much be attributed to external baptisme from the work (as they say) done, hee requires the faith of God efficaciously working in those that are baptized, i. e. That wee beleeve that God who powerfully raised Christ from the dead, according to his promises, will also effectually raise us according to his promise, to all manner of newness of life. For by how much the nearer wee imbrace the power of God, that raised Christ our head from the dead, by so much the more wee shall make progress in newness of life.

Vers. 13. And you being dead in your sins, and the un∣circumcision of your flesh, hath hee quickned together with him, having forgiven you all trespasses.

Argum. 8. God hath made you Colossians (in times past dead in sins, and lying in the uncircumcision of irre∣generate nature) partakers of the holy and immortal life of Christ, as to right, and an inchoate possession, all your sins by grace being forgiven, therefore as to a plenary remission of sins, and to an holy and immortal life, no∣thing is to bee sought out of Christ. This benefit is cal∣led a quickning together with Christ (although Christ had risen some years before they were converted) because in what moment soever any one is by faith united to Christ, in the same moment is hee united to him, now reigning in heaven, yea in his dying, burial, and rising again after a judicial or forinsical manner, so that in all things, in which hee hath, or doth sustain our person, it is no less than if wee had in a Physical manner, been present, and consented to every act of his, in our behalf.

Vers. 14. Blotting out the hand-writing of Ordinances that was against us, which was contrary to us, and took it out of the way, nayling it to his Cross.

Argum. 9. In which also hee explains how Christ ob∣tained remission of sins for us, viz. by taking away the hand-writing, in this sense. The Covenant of works is an hand-writing, established partly in threatnings, partly in appointed positive Ceremonials (excluding the Gentiles from the Church) was against us, and contrary to us. But Christ hath blotted out this hand-writing, taking it out of the way, and nailing it to his Cross: Therefore you must not look back to the legal Covenant or ceremonial appointments in them, to seek for any thing, neither must yee depart in the least from the death of Christ (by which yee are delivered from that hand-writing.) Hee compares this Covenant of works, with its appurtenances, to an hand-writing, by which any one bindes himself for the paying of a debt; for whosoever are convicted of sin by the light of nature, are also by the force of the Covenant of Works, ob∣noxious to wrath, and as often as wee are convinced of sin, so often also by nature wee confirm the punishment of sin, or the condition of the legal Covenant, by the judgement of our consciences against our selves, as by an hand-writing: The conscience of every one performs this much more, which hath received the written Law, and daily bears the punishment of the Law, for the breaking of it. But chiefly all justiciaries are compel∣led to subscribe to this hand-writing, who acknowledge no righteousness besides inherent, or that which is by works: Of which number were those that Judaized,

and observeers of Ceremonies, who adhered to this Co∣venant, seeking Righteousness by works, and the appoin∣ted Ceremonies: For by how much they did indeavour by this means more manifestly to establish their own Righteousness, by so much the more openly they did de∣rive the punishment of the Law broken, by the force of the Covenant, upon themselves: For no man enters a Covenant, but hee also admits all the conditions of the Covenant.

The hand-writing is said to bee in Ordinances, or ra∣ther subscribed to Ordinances, so far as they took upon them those commands, or Legal Ordinances, that they might bee perfected in themselves, they did withall ob∣lige themselves to bear the punishment of the breach of those commands.

Hee calls it the hand-writing against us, or contrary to us, partly because it separated the Jews from the Gen∣tiles, and the Gentiles from the Jews; Partly because it was a yoak, which neither they nor their Fathers could bear; Partly because as often as they did any work of the Law, either moral or ceremonial to bee justified thereby, so often by the imperfection of their work, and the pro∣fession of their imperfection in the use of the Levitical Ceremonies, they did argue themselves guilty, or ra∣ther did acknowledge themselves guilty of death. As for example, when they offered Sacrifices, and did repeat them, they not onely acknowledged themselves sinners a∣gainst the Moral Law, but did also really confess that their frequent Sacrifices could not purge their conscien∣ces from sin, and so the hand-writing of the Covenant of works was alwaies contrary to them: But Christ hath blotted out this hand-writing, and took it out of the way, nailing it to his Cross, insomuch as hee for the sake of them that were his, hath paid for the redeemed the penalty due upon the hand-writing by the death of his Cross, and hath compleated and abolished the po∣sitive Ordinances concerning those vanishing Ceremo∣nies, by the real Sacrifice of his own body once offe∣red.

Vers. 15. And having spoiled principalities and powers, hee made a shew of them openly, triumph∣ing over them in it.

Argum. 10. Christ hath brought all the Devils, who exercise their power and tyranny upon the Elect, overthrown by the price of Redemption paid upon the Cross, and gloriously triumpheth over them openly in the sight of God, Angels and men (whose eyes are open) unto their own disgrace, and our deliverance: Therefore it remains that nothing is to bee sought out of Christ.

The Devils are called Principalities and Powers, (1) Because in the world they potently exercise autho∣rity over all the reprobate children of disobedience, and all the unregenerate, which do nothing else, but exe∣cute the will of the Devil. (2) Because they are Ser∣geants executing the judgement of God, holding those captive that are not reconciled to God in Christ. (3) Be∣cause they fight against Christ the Redeemer, neither do they dismiss the redeemed and reconciled from the pri∣son of darkness, unless compelled by the stronger power of Christ.

They are said to bee spoiled by Christ on the Cross, (1) Inasmuch as Christ, paying the price of our Re∣demption, hath obtained by Covenant of the Father, that all the redeemed should bee delivered from the pri∣son of darkness, ignorance, sin and death. (2) Inas∣much as Christ, infinite in power, when hee had once satisfied justice on the Cross, broke the bars and chains of sin, judgement, and the Law, wherewith the Devil, held the redeemed bound, that henceforth they cannot have any power. (3) Inasmuch as hee hath made his redeemed his possession, and peculiar people, that they might not any longer bee the flock of Satan.

Christ is said to have made a shew of the Devils, and to have openly triumphed on the Cross, (1) Inasmuch as hee hath valiantly received, overcome, and extinguish∣ed all their temptations and poisoned darts, whether im∣mediately cast by them against him hanging on the Cross, or hurled by the poisonous tongues of furious ad∣versaries, or brandished by the provocation of the in∣gratitude of his Disciples flying from him. (2) Inasmuch as Christ hath turned the malice of the Devils, all their subtilties and machinations (by which they sought his life, incessantly stirring up their slaves to crucifie him till hee hanged upon the Cross) to their own destru∣ction, and to the most open ruine of their dominion. (3) Inasmuch as hee hath shewn himself Lord of Hea∣ven and Earth, by signs and wonders in the very time of his crucifying. (4) Inasmuch as hee hath shewn open∣ly his power by converting the thief hanging at his right hand, and the Centurion standing at his feet. (5) Inas∣much as the price of Redemption being already paid, the Conqueror, not onely in the sight of God, and Angels, but also in the sight of these Devils, and also in the bea∣ring of all beholders, cryed out, that his work was finish∣ed, and that to his own eternal glory, and the perpetual ignominy of ••his enemies. From which it follows▪ that wee must not depart from Christ for the obtaining of any good, or that wee might bee delivered from any e∣vil.

The Third Part.

Vers. 16. Let no man therefore judge you in meat or drink, or in respect of an holy day, or of the new Moon, or of the Sabbath daies:

The third part of the Chapter, in which by way of con∣sequence hee brings in a special admonition to beware of some special corruptions of the false Apostles.

The admonitions are three. (1) That they do not regard the judgement and censure of any who shall dare to condemn them for not observing of Mosaical Ce∣remonies; as for example, for meat or drink, or for neg∣lecting an holy-day, or an part of any holy-day, or for not observing the Sabbath of the Jews.

Vers. 17. Which are a shadow of things to come, but the body is of Christ.

The reason of the admonition is, Because those Legal Ceremonies were the shadows of future things, which were onely to remain until the body, or Christ the truth and substance of them should come; which therefore ought to cease after his comming.

Vers. 18. Let no man beguile you of your reward, in a voluntary humility, and worshiping of Angels, in∣truding into those things which hee hath not seen, vainly puft up by his fleshly mind.

(2) Is, That they beware of the worshiping and invo∣cation of Angels: For this end hee alledges seven Argu∣ments.

Argum. 1. Because whosoever doth teach you this worshiping, in very deed hee endeavours to defraud you of the reward of Religion, or Life Eternal.

Voluntarily] Argum. 2. Because not from the authori∣ty of God, but of his own will and lust hee doth deliver this Doctrine.

Humility] Argum. 3. Because hee that teacheth the worshiping of Angels, doth hypocritically abuse you with the pretence of humility.

Intruding] Argum. 4. Because hee that teacheth the worshiping of Angel, proceeds boldly without the light of the Word of God, yea, without the light of right reason: For hee never saw any thing concerning this Doctrine, either in holy writ, or with bodily eyes, or by the light of sound reason.

Vainly] Argum. 5. Because whosoever teacheth the worshiping of Angels, is not humble, as hee pretends, but swelling in his own carnal opinion, is most vainly puffed up.

Vers. 19. And not holding the head from which all the body by joynts and bands having nourishment mini∣stred,

and knit together, increaseth with the in∣crease of God.

Arg. 6. Because whosoever teacheth the worshipping of Angels, is void of true faith, hee is not joyned, nor cleaves unto Christ; although hee know all other things, yet hee is ignorant of the vertue of Christ, and the grace that is in him, yea hee is divided from Christ our head, and doth renounce him.

From which] Arg. 7. Because in Christ alone is the storehouse from which all grace, and whatsoever is required to life and spiritual growth, is abundantly derived to all his members, so that neither is it necessary to ask any thing of the Angels, neither can any thing be done in that kinde without dishonour done to Christ, either by invoking the Angels, or by worshipping them after any other manner: Therefore ye are to beware of the invocation of Angels.

In this Argument by the comparison of the humane natural head, Christ is described by a sixfold Similitude; (1) As the humane natural head hath a body subject to it; so Christ hath the Church subject to him as his my∣stical body. (2) As sense and motion is derived from the humane head to the whole body, and so to all its members; so sense and spiritual motions are derived from Christ to all the members of the Church. (3) As from the humane head the conjunction of the nerves and ligaments which go through the whole body, are extended; so from the head Christ the holy Spirit flows, and faith in Christ, and love towards our neighbour, which are diffused through the whole body mystical. (4) As by those junctures, life, sense, and motion is ad∣ministred to the whole body; so by these all spiritual grace is administred to the faithful. (5) As by these the members are compacted with the head, and amongst themselves; so by these Christ and his members are uni∣ted. (6) As by these in the natural body, so by these in Christs body mystical, first of all there is made an in∣crease of every member, and also of the whole body mystical. (7) As there is the increase of nature, so here of grace, the increase of God, i. e. great and solid, accord∣ing to the measure given to every one.

Vers. 20. Wherefore if yee bee dead with Christ from the Rudiments of the world; why, as though living in the world, are ye subject to Ordinances?

The third Admonition follows with a reprehension, because they had subjected themselves to decrees or hu∣mane traditions and doctrines of men, determining Re∣ligion, in those things which God hath not determined. There are five Arguments of the Admonition or Re∣prehension: (1) Because yee are freed by the death of Christ from all carnal rudiments of Religion, such as Judaical ceremonies, so that you have no further to do with them, yee ought not to admit the decrees and pre∣cepts of men, as if as yet after the manner of children under Rudiments, yee were obnoxious to such sort of Elements.

The force of this first Argument consisteth in these five things: (1) Christ hath fulfilled that which was prefigured by Moses his ceremonies, and by his death hath abrogated those typical ceremonies, and that sha∣dowy manner of teaching the Church and worshipping God, so that the legal Covenant cannot exact any thing more from him, than that which was paid and per∣fected in his death. (2) Christ dying, all in Covenant are dead judicially with him, whose person Christ hath born: Therefore the legal Covenant could exact no∣thing more from them, for whose sake Christ dyed, than the Laws of men required of those that are dead: For all in him are reckoned as dead. (3) All ceremonial Pre∣cepts in respect of the authority commanding, were di∣vine and heavenly untill Christ: But now abolished through Christ, they cease to bee divine, and begin to bee humane elements, or rudiments worldly and carnal, not so much in respect to the things commanded, as to the mundane authority commanding them. (4) So long as the Colossians were not converted to Christ, but did live in the world as worldlings free from righteousness, so they were slaves to devils and men, obnoxious to all manner of servitude, and to all kinde of evil. (5) But now after they were one body with Christ, they were made free by faith, and also were set at liberty from all evill, neither ought they to submit themselves to any yoak, un∣less to that which Christ would have them subjugated, and consequently they ought not to bee subject in the business of Religion to the opinions and traditions of men.

Vers. 21. (Touch not, taste not, handle not.

Argum. 2. Because those your superstitious comman∣ders and authors of humane decrees, by their precise prohibition of things left at liberty, do also discover their tyranny and intolerable hypocrisie in the rigid ex∣action of their commands, such as hee recites with some indignation, Taste not, touch not, and the like, in which they were not only willing to continue the Levitical Law contrary to the will of God, but also to superadde their rigid exactions of the Law which was abolished: There∣fore do not yee subject your selves to them.

Vers. 22. Which all are to perish with the using) after the commandements and doctrines of men?

Argum. 3. Because these corporeal things instituted by God to use, that at length in using they might bee con∣sumed and perish, &c. Therefore it is unjust to prohibit their use under the pretence of Religion: Therefore do not yee subject your selves to these commands.

Of men] Argum. 4. Because decrees of this sort are not the commands of God, but the commands of men, according to which God hath declared that he will not bee worshipped: Therefore do not yee admit them.

Vers. 23. Which things have indeed a shew of wis∣dome in will-worship, and humility, and neglecting of the body, not in honour to the satisfying of the flesh.

Argum. 5. With the confutation of an Objection; be∣cause although these observations have a shew of wis∣dome as part of a voluntary, and not compelled worship, as exercises of humility towards Angels, as of obedience towards the Governours of the Church, as somewhat conducing to the mortification of flesh, yet in very deed they have onely a meer shew of wisdome, and are of no value or esteem before God: Lastly, so much as they seem to detract from the body, so much they adde to the satisfaction of the flesh, or corrupt nature, which alwayes most earnestly desires in its forgeries about Religion, to satisfie itself.