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 ...

The Epistle of Paul to the COLOSSIANS Analytically expounded.

The Contents.

THe City of the Colossians was placed in Asia the Lesser, viz. in that Country which was called Phrygia Pacatiana, not far from Hierapolis and Laodicea, which Cities the Apostle expresly mentions in this Epistle.

The occasion of his writing was this, The Apostle understood by Epaphras Pastor to the Colossians, and other credible witnesses, that the Colossians were infested with false Apostles, who la∣boured partly to draw them to Iewish Ceremonies, partly to Philosophical Speculations, about the worshiping of Angels: That hee might therefore establish them in the truth, hee evidently shews that in Christ alone, and his Gospel, the whole knowledge of the Divine Will, and all the helps to eternal salvation are sufficiently explained, and that nothing in this kind is to bee enquired after out of Christ and his Doctrine. This Epistle hath the same Argument with-that to the Ephesians; and may bee justly called a Com pendium of that.

The principal parts of this Epistle, besides the direction of it, and the Conclusion (which comprehends salutations and private affairs) are two. In the first, hee commends the Doctrine of Epaphras, to the establishing the Colossians Faith, and more especially hee sets forth Christ magnificently with his benefits, exhorting them to constancy in the Faith of Christ, and to avoid corruptions contrary to sound Doctrine, Chap. 1. and 2.

In the second part hee gives common Precepts pertaining to the right instruction of the faithful in their conversations, wherewith hee mixes certain special directions, serviceable to the directing of all orders in the Family, Chap. 3. and 4.

CHAP. I.

IN the first Chapter, after the direction of the Epistle, vers. 1. and 2. hee confirms the Faith of the Colossians, and his love towards them, four waies. First, By gi∣ving thanks for their sincere conversion, to vers. 9. Secondly, By praying for them, to vers. 12. Thirdly, By declaring thankfully the certainty of our redemption founded in the Grace of God, and the excellency of Christ, to vers. 23. Fourthly, By exhorting them to per∣severance, to the end of the Chapter.

Vers. 1. Paul an Apostle of Iesus Christ, and Timo∣theus our Brother,

In the direction of the Epistle, First of all the persons saluting, Paul and Timothy, are described: Paul from the authority of his embassage, granted immediately from Christ, and from God the Father, through the mediation of Christ, by whose will hee executed his Apostleship: But Timothy (whom hee took to bee the witness of his Apostolical diligence for the confirming the Colossians) is described from his fellowship with Paul, as his Brother, not onely for profession of Faith, but also for the office of preaching the same Gospel.

Vers. 2. To the Saints and faithful Brethren in Christ, which are at Coloss: Grace bee unto you, and Peace from God our Father, and the Lord Iesus Christ:

Furthermore, the persons saluted are described, or the Members of the Colossian Church, and are called. (1) Brethren, Because they are begot again by the same Father, to the same hope of the inheritance. (2) Holy, Because they are consecrated to God, and sanctified by the Holy Ghost. (3) Faithful, Because they were in∣grafted into Christ by Faith. Lastly, By an Apostoli∣cal blessing, Grace and Peace are applied to the Colossi∣ans, Grace comprehends all the special effects of Gods favour, which by way of Sanctification tend to happiness. But Peace comprehends all the degrees of happiness, e∣ven to perfection in Heaven; God the Father and Jesus Christ is counted the Author and efficient cause of good things, as hee is the Son and Mediatour, hee is after the Father, in effecting according to order of working.

Vers. 3. Wee give thanks to God, and the Father of our Lord Iesus Christ, praying alwaies for you.

Vers. 4. Since wee heard of your Faith in Christ Ie∣sus, and of the love which you have to all the Saints;

The first way of his confirming the Faith of the Colos∣sians

is by giving thanks for their sincere conversion. Of this kind there are seven Arguments, all which do prove that the Colossians ought to bee strengthened in Faith.

Argum. 1. You gave mee much cause of thanksgiving and prayer to God, after I heard of your conversion to the Faith: Therefore even upon this account you ought to bee stedfast in the Faith.

And love] Argum. 2. The sincerity of your Faith in Christ appeared openly in your love towards all the Saints, the report whereof came to my hearing: There∣fore it is fit you should bee stablished in the Faith.

Vers. 5. For the hope which is laid up for you in Heaven, whereof yee heard before in the word of the Truth of the Gospel,

Argum. 3. I know of a truth that the happiness yee hope for is laid up in Heaven for you, and as it were con∣ferred upon you, I give thanks to God for that favour: Therefore, &c.

Yee heard] Argum. 4. Confirming the former; You have the unquestionable Word of God, the Word of Gospel-Truth, for the foundation of your Faith and Hope: Therefore ought you to bee stedfast in the Faith.

Vers. 6. Which is come unto you, as it is in all the world, and bringeth forth fruit, as it doth also in you, since the day yee heard of it, and knew the Grace of God in truth.

Argum. 5. The Word of the Gospel, whereby yee are converted, is the same Gospel which was dispersed abroad to the rest of the world, and hath the same effi∣cacy to make you fruitful from the day wherein by Faith yee imbraced the Grace of God, which hee hath communicated to other Christian-Churches: There∣fore it is fitting you should bee established in the Faith.

Vers. 7. As yee also learned of Epaphras, our dear Fellow-servant, who is for you a faithful Mini∣ster of Christ:

Argum. 6. Your Pastor Epaphras, taught you no other things than wee Apostles every where teach, who therefore willingly acknowledge Epaphras our fellow-servant, and a faithful Minister of Christ: Therefore, &c.

Vers. 8. Who also declared unto us your love in the Spirit.

Argum. 7. You have given a special token of your sincere Faith, viz. the demonstration of your Christian love towards mee, whereof I have the testimony of Epa∣phras your Minister; which, as all the former, affords mee Arguments of thanksgiving unto God, and of the confirmation of your Faith towards God.

Vers. 9. For this cause wee also, since the day wee heard it, do not cease to pray for you, and to desire that yee might bee filled with the knowledge of his Will, in all wisdome and spiritual understanding.

The second way of confirming the Colossians Faith, and of the Apostles love towards them, is his earnest and constant prayer for them, excited upon the report of their Faith in Christ, and love towards the Saints; there are six branches of his prayer.

(1) I pray that yee may obtain a large measure of knowledge of the Divine Will revealed in the Word of the Gospel concerning Christ and his benefits.

In all Wisdome] (2) I pray that this knowledge may abound in you in wisdome and spiritual understanding, i. e. in an holy contemplation of the mysteries of Faith, and in a prudent application of knowledge received to practice in the exercise of every virtue.

Vers. 10. That yee might walk worthy of the Lord un∣to all pleasing, being fruitful in every good work, and increasing in the knowledge of God.

I pray (3) That you may walk, or lead your lives, worthy of the Lord, or as it becomes those that are con∣verted in the sight of God, that in all things you may please him.

Every] I pray (4) That you may bee fruitful, not in one, but in all kinds of good works.

May increase] I pray (5) That you may grow up in experience, and acknowledgement of the Divine Virtue through obedience of his Will, endeavouring more and more to know, love, and cleave to him more and more.

Vers. 11. Strengthened with all might, according to his glorious power, unto all patience and long-suffe∣ring, with joyfulness:

I pray (6) That such a measure of heavenly strength may bee vouchsafed to you, out of the rich treasury of his glorious power, that you may bee able to endure any burden of afflictions, or persecution, with a good cou∣rage, and that so long as it shall seem good to the plea∣sure of God, not onely without disturbance of mind, but with the greatest delight, and rejoycing: Therefore yee ought to bee established in the Faith, unless you think the prayers which the Holy Ghost stirs up in my heart for you are in vain.

Vers. 12. Giving thanks unto the Father which hath made us meet to be partakers of the inheritance of the Saints in light.

The third way of confirming their Faith, is a thankful declaration of the certainty of our Redemption, founded in the Grace of God, and the excellency of Christs per∣son. The reasons of the thanksgiving are five.

Reas. 1. Because God the Father hath prepared us to enter into the Kingdome of Heaven: This benefit is more especially seen in the following Reasons. (1) The donor of the benefit, is God the Father, the Author and first Fountain of all good, bearing a Fatherly affection towards us. (2) When wee are said to bee made meet, &c. Our misery is presupposed, and that wee are unfit by nature, born wretched, and pollu∣ted by sin, and the sons of wrath. (3) Although wee were unmeet, yet the Grace of God hath made us meet by an efficacious vocation, and regeneration of us. (4) The felicity whereunto wee are called, is an endu∣ring inheritance, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which is given by lot, it is not obtained by any humane merit, but by free election, and once given, it is not taken away. (5) It is called the In∣heritance of Saints, because by that wee shall have socie∣ty with the Saints alone, whose communion makes the Inheritance more delightful to us. (6) This Inheritance consisteth in the most perfect light, viz. of Knowledge, Holiness, Joy, Glory, immortal and eternal life.

Vers. 13. Who hath delivered us from the power of darkness, and hath translated us into the Kingdome of his dear Son,

The 2. Reas. Of his thanksgiving explaineth the for∣mer, because the Father hath delivered us from the power of darkness, and hath translated us into the King∣dome of the Son of his love; This benefit is commended to us by these four things. (1) Because power is used to our perverse nature, and the power of Satan, by whom wee are kept bound, from whence God by force hath delivered us. (2) Because hee hath delivered us from the darkness of ignorance, sin and misery. (3) because hee hath not suffered us, being delivered, to wander and erre without a King and defender, without governance and society, but hath translated us into a better King∣dome, i. e. the Kingdome of Light, Knowledge, San∣ctity, and spiritual life, where wee may safely and secure∣ly inhabit, that wee fall not back, or bee brought again into darkness. (4) Because the Kingdome into which wee are translated, is the Kingdome of his Son, a King∣dome most pleasant to God, wherein the Son of God, the Son of his love, ruleth and reigneth, whom the Father intimately loves, and doth represent himself a Father in his love towards us, whose Kingdome and all things are most beloved by God, yea in whose Kingdome all sub∣jects are beloved Sons.

Vers. 14. In whom wee have redemption through his blood, even the forgiveness of sins.

The 3. Reason of his thanksgiving is the benefit of his liberty from the revenging Justice of God; this benefit more especially appears in these five things. (1) Wee are not onely kept by force in the power of darkness, that wee might bee delivered from thence, a greater strength was required, but also wee were captives to the Law and Righteousness, from whence without a price paid, wee cannot bee freed, and where that price is already paid, there is made already a lawful redemption. (2) Wee have this our redemption made by the consent of parties upon the best right. (3) Wee have the same redemption in the person of the Son, who is our Advocate, and hee who keepeth us and all ours. (4) Wee have that by the blood of the Son, who existing in the image of God, i. e. true God, hath taken upon him our nature, and in that made obedient unto the death of the Cross, hath paid the price of Redemption for us. (5) This Redemption is free in respect of us, who have paid nothing, and yet obtain the remission of sins, and consequently also free liberty from wrath and death which follow upon sin.

Vers. 15. Who is the Image of the invisible God, the first born of every Creature.

The 4. Reason of his thanksgiving, shewing the so∣lidity of the foundation of Redemption in the description of the excellency of Christ the Redeemer, of which de∣scription there are twelve Articles.

The Image] Artic. 1. Christ is the most perfect Image of the invisible God, not onely because hee is the sub∣stantial Character of the Fathers person, substantially representing the Father, that so the Father cannot bee beholden unless in the Son, and brightness of him, but al∣so because the incarnate Son hath represented to the world, in word and deed, in sanctity, power, and mercy, the Fathers Nature, Will, and Goodness.

The first born] Artic. 2. Christ is the first born of e∣very Creature, i. e. begotten from eternity before every Creature, and because of his eternal Generation of the Father, hee is the Lord of all Creatures by right, as the first born, in the Law, is Lord of his Brethren, and the Family.

Vers. 16. For ••y him were all things created that are in Heaven, and that are in Earth, visible and in∣visible, whether they bee thrones, or dominions, or principalities, or powers: all things were created by him, and for him.

Artic. 3. Illustrating the former: Christ is the effi∣cient cause, or the Creator of all Creatures, For by him were all things created: hee amplifies this Article by a threefold distribution of the Creatures. (1) From the place wherein they are, in Heaven and in Earth. (2) From their nature, into visible and invisible. (3) From the division of Angels, both from their dig∣nity, office, and honourable names: From which the glory of Christ appeareth who hath created all.

From him] Artic. 4. Christ is the end of all; for whom, and for whose glory all things were created: For all things whatsoever, and of what sort soever were created, all these were created for the glory of Christ, God-man, hee is the beginning and end of all, to whose glory it is necessary all things whatsoever in their manner should be serviceable, as the means to the end.

Vers. 17. And hee is before all things, and by him all things consist.

Artic. 5. Christ is eternal, because hee in himself was before all Creatures, neither is hee any thing changed, by the Creatures, as to his subsistence.

By him] Artic. 6. Christ is not onely the Creatour, but is the preserver and conserver of all.

Vers. 18. And hee is the head of the body, the Church: who is the beginning, the first born from the dead, that in all things hee might have the preheminence:

Artic. 7. Christ is the Head of the Church, i. e. of his body, from whence the vital spirits, sense, and spiri∣tual motion floweth through all the members, who both governeth and defendeth all of them.

The beginning] Artic. 8. Christ is the beginning, fountain, and spring of the Church, viz. that new A∣dam, the root and principle of the regeneration of the Saints, by whose virtue all Saints are begotten.

The first born] Artic. 9. Christ is the first born from the dead, and the first fruits of them that slept; because hee alone hath risen by his own strength, and is the cause of the resurrection of the dead to life everlasting.

That in] Artic. 10. Hee hath the preheminence in all, and ought to have amongst Angels and men, amongst the living and dead; And this is the end of the former degrees of the excellency of Christ.

Vers. 19. For it pleased the Father that in him should all fulness dwell,

Artic. 11. Confirming the preheminence of Christ, and the dignity of his preheminence, because from the good Will of God, not onely the fulness of the gifts of the Spirit dwell in the Man Christ, but also the God-head it self, most fully comprehending all fulness.

Vers. 20. And (having made Peace through the blood of his cross) by him to reconcile all things unto himself, by him, I say, whether they bee things in Earth, or things in Heaven.

Artic. 12. Christ by the good will and purpose of God is a Mediatour, by whom God would have expiation for sin made (his life being laid down upon the Cross) and expiation being made by his death, hee would that reconciliation and a renewing of friendship betwixt God and them should bee made, that are the members of the Church: no less betwixt God and those members which are in the Earth, than betwixt God and those that are in Heaven: yea, hee would have reconciliation made in himself, or by the intuition of his glory amongst the heavenly Angels, and earthly men, amongst whom, by reason of sin there is a natural disagreeing. Lastly, Hee would have the Elect Angels to bee confirmed, whose various and changeable nature is already demon∣strated by the fall of wicked Angels, and that by a ga∣thering of them together to himself. For the Angels are added to Christ as a surplusage in the Covenant of Re∣demption, for the use of his body, that is, the Church, that they might bee ministring spirits for the use of the redeemed ones. All which as they did confirm the solidity and certainty of Redemption, so the Faith of the Colossians very much in Christ, and ought also to confirm ours.

Vers. 21. And you that were sometimes alienated, and enemies in your mind by wicked works, yet now hath hee reconciled,

22. In the body of his flesh through death, to present you holy, and unblameable, and unreprovable in his sight.

The 5. Reason of his thanksgiving is the grace of re∣conciliation made with the Colossians by name. Hee am∣plifies this benefit by nine Arguments. (1) Hee saith, that you were sometimes alienated from God, strangers from the Common-wealth of Israel, and the life of God. (2) Yee were not onely born strangers, but were made more and more strangers by the custome of sinning. (3) Neither this onely, but yee were enemies, and with an hostile mind did both disdain and speak against God. (4) That you were enemies, not only in your sensitive appetite, and your affections, but also in your mind, which should bee the most excellentest faculty, the Mistress and Captain of all the rest. (5) That yee have expressed the enmities conceived in your mind by wicked works. (6) That nevertheless Christ now hath recon∣ciled you. (7) That hee hath obtained reconciliation in taking upon him, in the body of his flesh, the humane nature, like to us in all things, sin onely excepted. (8) That by his death hee hath paid the price of your Redemption and Reconciliation. (9) That Christ hath determined with himself that at length you should remain holy in his sight, and the sight of God, without any spot of sin and misery, viz. to the day of his comming, all which did chiefly make for the upholding of their Faith.

Vers. 23. If yee continue in the faith, grounded and settled, and bee not moved away from the hope of the Gospel, which yee have heard, and which was preach∣ed to every creature which is under heaven, whereof I Paul am made a Minister.

The fourth manner of confirming the Colossians faith follows, by an exhortation to perseverance in the faith of the Gospel, to which hee passeth, giving a caution for this end, that hee might suspend the benefit commonly applied to them, given, as it were, the Characteristical note of them, to whom the benefit of reconciliation belongs, viz. That they who have right to these benefits may remain in the faith of Christ, upon which the other degrees of perseverance depend. The Arguments of the Exhortation are chiefly three.

If] Argum. 1. It is contained in the condition of perseverance. Your constancy in the faith of Christ, and hope of the Gospel, is a sign, not onely of your reconci∣liation made through Christ, but also of your holiness and salvation to bee perfected by him: Therefore per∣severe yee. In the mean while three things are required to their perseverance. (1) That they bee grounded in the faith, that is, that they lay hold upon the foundati∣ons of faith solidly laid in the truth, goodness, and power of God. (2) That they bee settled, i. e. Now they are grounded in Christ, they may fixedly abide, may adhere to Christ, and bee joyned to this truth. (3) That they resist all temptations, with which they may by any manner bee moved from the hope of eternal life, or the good things promised in the Gospel: The force of this Argument is, you shall not possess the good things fore-spoken of, except you have persevered in the faith: Therefore persevere yee.

Preached] Argum. 2. Of his exhortation to perse∣verance: The Gospel which you have heard from Epa∣phras your Pastor, is the same with the Gospel preached by the other servants of God to every creature through the whole world, or all kindes of men, Jews and Gen∣tiles without difference: Therefore abide you founded and settled in the same faith.

Whereof] Argum. 3. I Paul my self am made a Mini∣ster to preach this Gospel to the Gentiles, with great ap∣probation from God, and his blessing poured upon all that are faithful amongst the Gentiles. Therefore per∣severe yee in that faith.

Vers. 24. Who now rejoyce in my sufferings for you, and fill up that which is behinde of the afflictions of Christ in my flesh, for his bodies sake, which is the Church.

Hee insists in this Argument, and commendeth his Ministry to them, by fourteen Arguments, all which confirm his glorious Ministry.

Argum. 1. I Paul in the administration of this Go∣spel do bear afflictions with joy: Therefore my Mini∣stry is glorious.

Argum. 2. I bare those afflictions for the sake of you Colossians, or for your confirmation in the faith: There∣fore my Ministry is glorious amongst you.

Argum. 3. Seeing that after the personal sufferings of Christ for our redemption, the suffering of the Martyrs remain for a testimony of the truth of Christs doctrine, I Paul in some part do so fill up the appointed measure of those afflictions, that I am prepared to seal this my Mini∣stry, even with my death: Therefore this my Ministry is glorious.

Argum. 4. I suffer these afflictions for Christs honour, and his whole Churches edification, viz. That his mysti∣cal body may bee knit together in faith: Therefore my Ministry is glorious. All these make to the taking away the offence of the Cross incumbent upon the Apostle.

Vers. 25. Wherefore I am made a Minister, according to the dispensation of God which is given to mee for you, to fulfil the word of God:

Argum. 5. I am appointed a Minister of the Ca∣tholick Church, and am made an Apostle of the Gentiles, both by special authority, and divine dispensa∣tion: Therefore is my Ministry glorious.

To fulfil] Arg. 6. I am constituted an Apostle, espe∣cially for this end, that fully manifesting the Gospel a∣mongst the Gentiles I might fulfil by my Ministry, not onely my Office, but also the Decree of God, and the Prophecies concerning the calling of the Gentiles, and the grace of Christ which was to come unto them: There∣fore this my Ministry is glorious.

Vers. 26. Even the Mystery that hath been bid from ages, and from generations, but now is made ma∣nifest to his Saints:

Argum. 7. This word of the Gospel administred a∣mongst you, and the preaching of it afterwards amongst the Gentiles, was in times past a mystery; But now is laid open to the faithful by us Apostles more plainly than ever since the beginning of the world: There∣fore, &c.

Vers. 27. To whom God would make known what is the riches of the glory of this mystery among the Gentiles, which is Christ in you, the hope of glory.

Would] Argum. 8. The revelation of this mystery by my Ministry is made to the Saints, not from their merit, but from the good pleasure of God: Therefore, &c.

The riches] Argum. 9. Glorious and rich is the grace of this mystery now revealed, opening clearly all things which make for our compleat felicity: There∣fore, &c.

Christ] Argum. 10. The summe of this glorious and rich grace manifested by my Ministry, is Christ received by faith, and dwelling in you.

The hope] Argum. 11. Christ preached by mee, and dwelling in you by faith, is the hope of future glory, now manifested in the earnest and first fruits, viz. Because Christ is the author, pledge, and finisher of our faith: For the faithful seek no other glory than that they may enjoy Christ more and more in this life, and at length fully in the life to come.

Vers. 28. Whom wee preach, warning every man, and teaching every man in all wisdome, that wee may present every man perfect in Christ Iesus.

Argum. 12. The end of my Ministry and Christ preached, is this, that I might admonish and instruct men of all sorts in the Doctrine of the Gospel, which is the most perfect wisdome, that at length I may present be∣leevers perfect in all points of holiness and happiness in Christ, in the sight of God: Therefore this my Mini∣stry is glorious.

Vers. 29. Whereunto I also labour, striving according to his working, which worketh in mee mightily.

Argum. 13. Hitherto by the grace of God I do earnestly prosecute my Ministry, striving against all ene∣mies and impediments that were laid against mee. From whence my Ministry is made glorious.

According to his working] Argum. 14. Lastly, through the grace and power of God working in mee, my Mini∣stry is made powerfull and effectuall to the appointed effect, i. e. to the salvation of the elect, and conviction of others: All which, as they are Arguments of the commendation of Pauls Ministry, so also they are so many Arguments of exhortation to the Colossians, That they would persevere in the faith of the Gospel preach∣ed by Paul. For it follows upon all: Therefore abide yee constant, and go forward in the faith of the Gospel, the Ministry whereof is so glorious.

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.

CHAP. III.

THe second part of the Epistle is concerning the en∣deavours after a Christian life. There are two parts of the Chapter: In the first are contained gene∣ral Exhortations, pertaining to true piety and ho∣liness of life, to Vers. 18.

In the other, are special Exhortations, which belong to cer∣tain and particular conditions of men, to the end.

Vers. 1. If yee then bee risen with Christ, seek those things which are above, where Christ sitteth at the right hand of God.

The general Exhortations are Nine: (1) Is, to the study of heavenly things, that they no longer spend their endeavours and labours, in seeking earthly pleasures, ho∣nours and riches, but that they seek Christian vertues, and those that pertain to eternal life.

If yee bee risen] The Arguments of the Exhortation are six, all which prove that wee ought to study heaven∣ly things. (1) In Baptism yee have taken upon yee a re∣semblance of the resurrection, or of pursuing a new and spiritual life, and ingrafted by Faith into Christ, yee have communion with Christ rising: who for the sake

of his own, as a surety, hath risen to spiritual life, and hath undertaken to raise Beleevers by the virtue of his resurrection communicated to them: Therefore yee ought to indeavour after heavenly things.

Where Christ] Argum. 2. Above, i. e. in Heaven, Christ (as to the local presence of his body) is our head, and the fountain of all our felicity: Therefore that yee may injoy him, yee ought to seek things above.

The right hand] Argum. 3. Christ sitteth at the right hand of God, by which as man, hee hath gotten the highest advancement, and a name above every name, that he may grant to us all things above: Therefore things a∣bove are to bee sought by you.

Vers. 2. Set your affections above, not on things on the earth.

Hee amplifies this Exhortation, commanding that they savour heavenly things, i. e. that they study to know, esteem, care for, effect, and with earnestness pur∣sue those things which pertain to an heavenly life, and not those things that pertain to this terrestrial life: which although they may be lawful and necessary, yet they are to bee looked after by the by onely.

Vers. 3. For yee are dead, and your life is hid with Christ in God.

Argum. 4. Yee by Faith in Baptism are partakers of the death of Christ, and are obliged by the virtue of his death, to dye to the world, and sin, yea, yee are dead to them, or in respect of them, viz. after a judicial and spiritual manner savour not any more those earthly things, or serve them: Therefore yee ought to savour and follow things above, heavenly and not earthly things.

And your life] Argum. 5. Although your life, i. e. your Adoption, your Righteousness, your Inheritance, your full Sanctification, and Glorification, is hid to the world, yea, to you your selves for the most part (for now you receive them onely by Faith, and a little possession of first fruits) yet it is preserved in Heaven in its causes, with Christ, hid in God: Therefore yee ought to savour and seek those things which pertain to life eternal.

Vers. 4. When Christ who is our life shall appear, then shall yee also appear with him in glory.

Arg. 6. By answering an Objection arising from the former Argument; although your life is now hid, yet fully and openly it shall bee communicated to you, and wee shall bee gloriously brought forth in the sight of Angels and men, when Christ shall bee manifested in his second comming; The reason whereof is given, because Christ is our life, so called (1) Because hee hath pro∣cured life eternal for us. (2) Because hee hath in him∣self that life to communicate. (3) Because hee hath actually begun to communicate that life by his Spirit to us, which at length hee will fully perfect. (4) Be∣cause hee is the object of this our life: For our felici∣ty consists in communion with him, to know him, to bee, and converse with him, and at length fully to enjoy him: Therefore seek yee things above, under the hope of life, that is to bee revealed to us.

Vers. 5. Mortifie therefore your members, which are upon the earth, fornication, uncleanness, inordinate affections, evil concupiscence, and covetousness, which is Idolatry.

Exhortation the second, as a corrolarie, inferred from the fomer, by which hee commands to mortifie the viti∣ous motions and affections of corrupt nature, through which the deformed body of sin dwelling in us, as mem∣bers, works all actual sins, and doth so put forth it self in the members of the body, that it makes them as it were members of it self, and the instruments of vices. This mortification is done, not onely by not committing the external acts of sin, but also by killing in the very beginning those wicked internal motions exciting to those sins.

Fornication] Hee reckons up five vices, whereunto the Gentiles chiefly were addicted, the last of which, viz. Covetousness, hee calls by the name of Idolatry, that hee might stir them up to the hatred of Covetousness: Be∣cause almost all accounted it frugality, and very many trust in riches.

Which are upon the earth] The Arguments of the Ex∣hortation are three.

Argum. 1. Because these vices are earthly members, or vicious parts of that nature, which onely savours of earth, and doth altogether alienate men from Hea∣ven.

Vers. 6. For which things sake, the wrath of God commeth on the children of disobedience.

Argum. 2. Because although these sins may seem light, yet they bring the anger of God upon those, who are disobedient, and do not repent.

Vers. 7. In the which yee also walked sometime, when yee lived in them.

Yee walk] Argum. 3. Because in times past yee have served too much these vices, walking and living in them, no less than they who still are defiled in this mire.

Vers. 8. But now you also put off all these, anger, wrath, malice, blasphemy, filthy communication out of your mouth.

9. Lye not one to another, seeing that yee have put off the old man with his deeds;

Exhortation 3. Drawn from the next Argument, in which hee commands them to put off, lay aside, and cast away six vices not to bee resumed again, which are, (1) Unjust anger. (2) Indignation or wrath, which is an higher degree of anger. (3) Malice or malicious envy and hatred, which becomes permanent or lodging anger. (4) Reproach or blasphemy against any ones fame. (5) Filthy speaking or scurrility, and (6) and lastly, Lying.

Put off] The Reasons of the Exhortation are two.

(1) Because in Baptism the Sacramental Vow, and Obligation, and in the beginning yee have put off the old man, with all his actions, i. e. yee have renounced your old corrupt nature, and its bondage: Therefore yee must renounce these vices.

Vers. 10. And have put on the new man, which is renewed in knowledge after the Image of him that created him.

Reas. 2. Because by the Gift of God, Faith, Vow, and Newness of Life begun in Regeneration, yee have put on the New Man, i. e. new spiritual qualities, as it were a new Nature: Therefore yee must renounce these vices.

But hee describes the New Man in four things. (1) That there is a renovation in Christ of the Holiness of our Nature lost in Adam. (2) That it consists in the acknowledgement of the Mystery of the Gospel, i. e. in the same illumination, which so changes the heart, and also the outward conversation, that the Grace of God in Christ is really acknowledged by us, in mind, affection, and deed. (3) That the Archetype, or exemplar, according to which this New Man is created and renewed, is the Image of God, the Creator, who alone made man that hee might have a being, and hee alone hath also created man again that hee might bee new.

Vers. 11. Where there is neither Greek, nor Iew, Cir∣cumcision nor Uncircumcision, Barbarian, Scythian, bond nor free; but Christ is all in all:

(4) That it is enough to the New Man to have Christ (which one thing sufficeth for all things requisite to sal∣vation) or that in this business of renovation by Christ, our external condition neither hindereth, nor promoteth, nor in this work is any respect had to an external condi∣tion with God, (bee there any of the Gentiles or Jews circumcised or uncircumcised, born in this or that Na∣tion, learned or unlearned, bond or free) which is fitly spoken by reason of the false Apostles, who did urge Le∣gal

Ceremonies, and the traditions of men, as if all o∣ther things had been nothing, except they would Ju∣daize.

Vers. 12. Put on therefore (as the Elect of God, holy and beloved) bowels of mercies, kindness, humble∣ness of mind, meekness, long-suffering:

Exhortation 4. To five Virtues, viz. (1) To a tender pitty towards the afflicted. (2) Towards the poor. (3) To humility and modesty in all things. (4) To meek∣ness, gentleness in conversation with others. (5) To long-suffering where injuries fall out.

Elect] There are three Arguments of the Exhortation.

(1) Because yee are the Elect of God, not onely se∣parated by special vocation from the world, but also by eternal decree from Reprobates.

Holy] Argum. 2. Because yee are holy and consecra∣ted unto God.

Beloved] Argum. 3. Because yee are beloved of God: Therefore adorn your selves with these virtues, that yee may yeeld your selves worthy of so great commenda∣tions.

Vers. 13. Forbearing one another, and forgiving one another, if any man have a quarrel against any; even as Christ forgave you, so also do yee.

Exhortation 5. That not onely in long-suffering they mutually bear one anothers infirmities, and harsh beha∣viours, but also that they mutually forgive injuries one to another.

As Christ] The Reason of the Exhortation is, be∣cause Christ hath forgiven you your more grievous of∣fences: Therefore do yee forgive injuries one to ano∣ther.

Vers. 14. And above all these things, put on Charity, which is the bond of perfectness.

Exhortation 6. That in the first place they put on Charity, and that before all other virtues, Because it springs from the root of Faith, (as the trunck of a tree) and sends forth all other virtues as branches, and both cherisheth and nourisheth them.

Which is] The Reason of the Exhortation is, Because Charity is the mutual bond of perfect binding together, whereby all the faithful are joyned into one body, and whereby all are perfected, i. e. made partakers of all gifts growing in the Church, so that whatsoever either the priviledges of the whole body are, or the gifts of some member, may become as to use and profitableness, of good to all the members.

Vers. 15. And let the Peace of God rule in your hearts, to the which also yee are called in one body: and bee yee thankful.

Exhortation 7. That if any contention should arise a∣mongst them, the Peace of God should bee appointed the Moderatour of contention, and all affections, and ha∣ving, as it were, a reward in its hand, should determine what is to bee done.

Hee calls the Peace of God, that which is from God, that which pleases God, and that which doth not com∣mand the loss of truth, or any virtue, but of our carnal affections.

To which] The Reasons of the Exhortation are three. (1) Because God hath called you to peace with himself, and that you should follow it amongst your selves. (2) Be∣cause yee are all members of one body. (3) Because yee owe this thankfulness to God, who hath made peace with you, when hee might have dealt with you, as enemies: Therefore following peace amongst your selves, bee yee thankful.

Vers. 16. Let the Word of Christ dwell in you richly in all wisdome, teaching and admonishing one ano∣ther in Psalms, and Hymns, and spiritual Songs, singing with Grace in your hearts to the Lord.

Exhortation 8. To study the Word of God, and im∣ploy your selves in it; there are five branches of the Ex∣hortation. (1) That they derive the Word of Christ, or the Christian Doctrine propoun••ed in Scripture from the fountains, and as a most acceptable guest entertain it in their minds and hearts: that afterwards it might not depart from thence, but there constantly abide. (2) That they content not themselves, that they have tasted the Word of Christ, or that they have in some sort known it, but they do their endeavour for the procuring a rich and plentiful measure of it to themselves. (3) That from thence they learn to bee wise to their own salvation, and the benefit of others. (4) That they suffer the Word of Christ not to bee idle in them, but that they prudent∣ly put it forth for the use of their neighbours, that with mutual instructions they promote one anothers know∣ledge, with mutual admonitions they may better order their conversations, and every one stir up his own and others affections to the singing of holy Psalms, Hymns, and spiritual Songs, composed of some spiritual matter, by the Spirit, and made for mutual edification. (5) That they sing with their affections composed to holiness ac∣cording to the measure of Grace given to them, so that the Song may bee acceptable to God, and may administer Grace to the hearers, they beholding in the sincerity of their hearts the glory of God in their singing.

Vers. 17. And whatsoevr you do in word or deed, do all in the name of the Lord Iesus, giving thanks to God and the Father by him.

Exhortation 9. That they do all things in Christ, i. e. in his name, and authority, through him or his grace, and to him and his glory: And because that cannot bee done, but forthwith they must have new experiences of divine good∣ness towards themselves, that they may give thanks to God alwaies in all things through Christ, without whom God the Father will not bee praised by us, nor will hee grant any thing to us, but through his Son, and in whom whatsoever things are sent in to us by God, are turned to our good: And these are the general Exhortations to common duties.

The Second Part.

Verse 18. Wives, submit your selves unto your own Husbands, as it is fit in the Lord.

The Other part of the Chapter follows, containing spe∣cial Exhortations to all degrees in a Family; The Ex∣hortations are five.

Exhort. 1. Is to Wives, with whom hee begins, be∣cause their condition is harder and more difficult than mens, and therefore it is no wonder if God speak first to them: Hee requires of them, that they bee subject to their own Husbands, i. e. that they give them obedience, honour, and reverence, but with a limitation, in the Lord, that their obedience bee in things lawful, and for the command of the Lord, to whom Wives are first sub∣ject, and do owe obedience.

As it is fit] The Argument of the Exhortation is from equity and comeliness, for what is commanded is fitting from divine Ordination, and from the Law of Na∣ture.

Vers. 19. Husbands, love your Wives, and bee not bitter against them.

Exhort. 2. To Husbands, whom hee commands in the first place, that they love their own Wives, and that with a singular and holy affection, and to rest satisfied in one Wife: Further, hee forbids them, that they bee not bitter towards them, either in word or deeds, al∣though they bee provoked by their infirmities, but that they prudently rule them, as it becomes Husbands.

Vers. 20. Children, obey your Parents in all things▪ for this is well-pleasing unto the Lord.

Exhort. 3. To Children, with whom hee begins as before with Wives, and afterwards hee will begin with Servants, because their condition is harder, and they have need of the instruction of God, that they do that which is necessary for them to do, of their own accord, hee requires of these obedience from the heart, toward their

parents in all things, viz. which their heavenly Father hath not prohibited: The Argument of the Exhortation is this, because the performance of this duty is most ac∣ceptable unto God.

Vers. 21. Fathers, provoke not your children to anger, lest they bee discouraged.

Exhort. 4. Especially to Fathers who use to bee more severe than Mothers, That they by reproaches, injuries, and cruel chastisements do not alienate the mindes of their children from them: Besides the reasons which are contained in the relation betwixt Fathers and Children, he expresly adds this one, lest children used more severely, at length should despair of th••••r Fathers love, and so bee discouraged.

Vers. 22. Servants, obey in all things your Masters ac∣cording to the flesh: not with eye-service, as men-pleasers, but in singleness of heart, fearing God.

Exhort. 5. To servants, wherein hee more largely in∣sists, because their condition is hardest. The ••ranches of the Exhortation are six: In the first, hee mitigates the condition of servitude, from this, that it onely be∣longs to the carnal duties of this life, and doth not infer any necessity of obeying in things unlawful. In the second, hee commands, that they obey and serve in all things lawfull, even when the commands are hardest. 3. That they do that sincerely and faithfully, not onely in the sight of their Masters, but also when they are absent, lest they bee accused of negligence. 4. That they in sincerity of heart serve in the fear of the Lord.

Vers. 23. And whatsoever yee do, do it heartily, as to the Lord, and not unto men.

5. That in all service the outward action draws its o∣riginal from the minde, and more inward affections, from whence the outward action may bee derived.

6. That they acknowledge the authority of God in the commands of their Masters, and that they do the will of God, whilst they perform the will of their Ma∣sters.

Vers. 24. Knowing, that of the Lord yee shall receive the reward of the inheritance; for yee serve the Lord Christ.

The Arguments of the Exhortation are four: 1. Be∣cause God will give them a better reward, than their Masters agree with them for, or can give them, viz. Life eternal, for a free inheritance.

For] Arg. 2. Because they may bee certain of a free reward, from this, that they serve Christ, who cannot neglect his servants.

Vers. 25. But hee that doth wrong, shall receive for the wrong which hee hath done; and there is no respect of persons.

Arg. 3. Because God will revenge injuries done to servants by their Masters, and also the injuries of ser∣vants against Masters, unless they submit themselves to this precept.

There is] Arg. 4. Confirming the former, because God neither accepteth the person of the Master, nor the servant, in judging, but exercises his justice in punishing evils.

CHAP. IV.

IN this Chapter after an Exhortation to Masters, which belongs to the preceding Chapter, general Ex∣hortations are contained, to vers. 7.

In the remainder of the Chapter private matters are con∣tained.

Vers. 1. Masters, give unto your servants that which is just, and equal, knowing that yee also have a Ma∣ster in heaven.

Hee again exhorts Masters to a just using of servants, and to that which is agreeable to reason, i. e. That they pay to them, not only meat, cloathing, and the wages a∣greed upon, but also that they acknowledge the cheer∣fulness of their service, by some demonstration of their liberality, for this it is to give to them that which is meet.

That you have] The Argument of the Exhortation is, because unless they do that which is meet, the Lord of heaven is over their heads, who will render unto them according to their works.

Vers. 2. Continue in prayer, and watch in the same with thanksgiving.

The general Exhortations are three: The first to prayer, whereof there are four Branches: (1) That they be not weary in this imployment, but constantly persevere, because some daily necessity compels us. (2) That they observe and take all occasions of praying offered by God, and that they frequently without negligence con∣tinue in their supplications. (3) That alwayes they ad∣joyn thanksgiving to their prayers, if so bee they desire new benefits should bee bestowed upon them of God.

Vers. 3. Withall, praying also for us, that God would open unto us a door of utterance, to speak the mystery of Christ, for which I am also in bonds.

4. That I may make it manifest, as I ought to speak.

(4) That in their prayers they beseech God, that the Gospel may run with success by the Ministry of the A∣postle and other servants of God: To this end hee pro∣pounds three Arguments of Exhortation.

Arg. 1. Because so God would grant free leave to preach the Gospel, and make manifest the mystery of sal∣vation in Christ by opening the mouth of his Minister, and the heart of the Auditors.

To speak] Arg. 2. Because I an Apostle in bonds for the preaching of the Gospel, will have the liberty of the Gospel commended to you, rather than mine own.

As I ought] Arg. 3. Because it is much available, that my mouth bee open, that I may speak fitly to perswade with the demonstration of spiritual power, as it be∣cometh mee, that am an Apostle, to speak.

Vers. 5. Walk in wisdome toward them that are with∣out, redeeming the time.

The second general Exhoration, that they wisely order their life according to the will of God, diligently ta∣king heed that their evill or imprudent conversation of∣fend not those that are without (i. e. The Heathens not converted) and drive them from the City of God: And lest they bee corrupted with the corrupt speeches or manners of unbeleevers, and also, for this end, that with the loss of things less precious, they redeem the oppor∣tunity of well-doing, and shunning evill, and especially of winning those that are without.

Vers. 6. Let your speech bee alway with grace, seasoned with salt, that yee may know how you ought to an∣swer every man.

Exhort. 3. That their speech be not at any time vain or idle, which affords no advantage to the hearers, but that it bee alwayes with grace to the edification of them, and to this end hee admonishes, that their speech be al∣wayes seasoned with the salt of sanctity: The Argu∣ment of the Exhortation is, that prudence and discre∣tion bee used, by a custome of speaking holily to the answering every one fitly and properly questioning a∣bout any thing.

The Second Part.

Vers. 7. All my state shall Tychicus declare unto you, who is a beloved brother, and a faithful Minister, and fellow-servant in the Lord:

8. Whom I have sent unto you for the same purpose, that hee might know your estate, and comfort your hearts:

9. With Onesimus a faithful and beloved brother, who

is one of you: They shall make known unto you all things which are done here.

The other part of the Chapter concerning private matters, contains six Articles.

Artic. 1. Appertaineth to Ambassadours. Tychicus the Evangelist, and Onesimus the Colossian, who were sent together with this Epistle: (1) That they might the better certifie the Colossians, how the affairs of the A∣postle stood, how strongly hee did indure bonds for the Gospel, and whatsoever other things it concerned them to understand. (2) That after their return hee might certifie them more fully concerning the state of the Co∣lossians. (3) That the hearts of the Colossians might bee comforted; For which end hee commends both of them, but first of all Tychicus.

Vers. 10. Aristarchus my fellow-prisoner saluteth you, and Marcus sisters son to Barnabas (touching whom yee received commandements) if hee come unto you receive him:

Art. 2. Concerning the Salutations that were sent, whereof the first was from Aristarchus, who with the Apostle did lye in bonds for the defence of the faith of the Gospel. Salut. 2. From Marcus, sisters son to Bar∣nabas (concerning whom there was between Paul and Barnabas a contention) whom, now received into fa∣vour, hee would have especially commended to them, if hee should come to them, and that for this end, that they might understand, that hee was highly esteemed by the Apostle.

Vers. 11. And Jesus which is called Justus, who are of the Circumcision: These onely are my fellow-workers unto the Kingdome of God, which hath been a comfort unto mee.

Salut. 3. Is from Iesus sirnamed Iustus, who with the two above named, did help the Apostle in preaching the Gospel, and these three alone were of the Jews, who were a comfort to the Apostle.

Vers. 12. Epaphras, who is one of you, a servant of Christ, saluteth you, alwayes labouring fervently for you in prayers, that yee may stand perfect and com∣pleat in all the will of God.

13. For I bear him record, that hee hath a great zeal for you, and them that are in Laodicea, and them in Hierapolis.

Salut. 4. From Epaphras a Pastor of the Colossians, whom hee commends: (1) From his sincerity in his Office, that hee is a servant of Christ: (2) From his special care of his flock, for which hee did fervently every day pray unto God, that the members of that Church, might constantly persevere in knowledge, in faith, and obedience to the Divine will, and might make increase to perfection. (3) From his zeal for the sal∣vation of the Colossians, Laodiceans, and Hierapolitans, of the fervency of whose zeal the Apostle bears wit∣ness.

Vers. 14. Luke the beloved Physician, and Demas, Greet you.

Salut. 5. Sent from Luke a Physician, and from Demas, who as yet had not revolted from the society of the Apostle.

Vers. 15. Salute the Brethren which are in Laodicea, and Nymphas, and the Church which is in his house.

Art. 3. Containeth the salutation sent from the A∣postle himself, wherein he salutes in his own name the Laodicean brethren, and Nymphas, with the Church that was in his house. So hee calls the family of Nymphas, because it was instructed in godliness, well governed as Churches use to bee.

Vers. 16. And when this Epistle is read amongst you, cause that it bee read also in the Church of the Lao∣diceans: And that yee likewise read the Epistle from Laodicea.

Art. 4. Of communicating this Epistle to the Lao∣diceans, who had need of the same doctrine by reason of their like danger from the false Apostles. But hee men∣tions another Epistle written from Laodicea, which some think to have been written by the Apostle, whilst hee was at Laodicea, and that now lost: But it is certain that no Epistle could have been written by our Apostle from Laodicea, because hee affirms, Chap. 2. vers. 1. That neither the Laodiceans, nor the Colossians had ever seen his 〈◊〉〈◊〉 the flesh, or had beholden him present in bo∣dy. It is more like to bee meant that the 〈◊〉〈◊〉 was written from those Laodiceans to the Apostle 〈◊〉〈◊〉 signi∣fied the state of that Church to him, which the Apostle was willing to answer and satisfie by this Epistle, what∣soever it was, certain it is, that it concerned the Colossian Church to read that Epistle, and communicate this to the Laodiceans.

Vers. 17. And say to Archippus, Take heed to the Mi∣nistry which thou hast received in the Lord, that thou fulfil it.

Art. 5. Concerning the admonishing Archippus the Minister of the Colossians, and companion of Epaphras, who (as it appears) was somewhat negligent, and had need of admonition from the Council or Co-presbyters of his Church, whom the Apostle commands: (1) That they stir him up to the duties of his Office, and to con∣sider the weightiness of it. (2) That they warn him to execute the Ministry, as one that was to give an account of his Embassage committed to him of Christ. (3) That they furthermore seriously exhort him to accomplish the Office committed to him: And the Apostle requires these things of the Colossians, that Archippus might bee more stirred up when hee should perceive them not want Apostolical authority, because the Church was to ad∣monish him concerning the executing his Office.

Vers. 18. The salutation by the hand of mee Paul: Re∣member my bonds. Grace bee with you. Amen.

Art. 6. Containing the conclusion of the Epistle, which the Apostle used to write in all his Epistles, not by a Scribe, as the body of the Epistle, but by his own hand; wherein hee (1) Salutes all. (2) Hee shews the characteristical note of his Epistles, lest they should acknowledge any Epistle, as sent from him; which hee himself with his own hand had not subscribed. (3) Hee exhorts them, that praying for him now lying in bonds, they would learn patience, and faith, being invited to it by so illustrious an example. (4) Lastly, Hee wisheth them the grace of God, from whence, as from a fountain▪ all good things may flow to them, and hopes it will bee communicated to them: Sealing all things which hi∣therto hee had writ, as it were with the seal of faith. Amen.