To the extent possible under law, the Text Creation Partnership has waived all copyright and related or neighboring rights to this keyboarded and encoded edition of the work described above, according to the terms of the CC0 1.0 Public Domain Dedication (http://creativecommons.org/publicdomain/zero/1.0/). This waiver does not extend to any page images or other supplementary files associated with this work, which may be protected by copyright or other license restrictions. Please go to http://www.textcreationpartnership.org/ for more information.
1 FOR a 1.1 I would that ye knew what great * 1.2 † 1.3 conflict I have for you b 1.4, and for them at Laodicea c 1.5, and for as many as have not seen my face in the flesh d 1.6.
2 * 1.7 That their hearts might be comforted e 1.8, being knit together in love f 1.9, and to all riches of the full assurance of understanding g 1.10, to † 1.11 the acknowledgment h 1.12 of the mystery of God i 1.13, and of the Father, and of Christ k 1.14.
3 * 1.15 In whom l 1.16 are hid all the treasures of wise∣dom, and knowledge m 1.17.
4 And this I say n 1.18, lest any man should be∣guile you o 1.19 with inticing words p 1.20.
5 For though I be absent in the flesh, yet am I with you in the spirit q 1.21, joying and beholding your order r 1.22, and the stedfastness of your faith in Christ s 1.23.
6 * 1.24 As ye have therefore received Christ Je∣sus the Lord t 1.25, so walk ye in him u 1.26.
7 * 1.27 Rooted and built up in him w 1.28, and sta∣blished in the faith x 1.29, as ye have been taught y 1.30, a∣bounding therein with thanksgiving z 1.31.
8 * 1.32 Beware a 1.33 lest any man spoil you b 1.34 through philosophy c 1.35 and vain deceit d 1.36, after the † 1.37 tra∣dition of men e 1.38, after the‖ 1.39 rudiments of the world f 1.40, and not after Christ g 1.41.
9 For h 1.42 in him i 1.43 dwelleth k 1.44 all the fulness of the Godhead l 1.45 bodily m 1.46.
10 And ye n 1.47 are compleat o 1.48 in him p 1.49, which is the head of all * 1.50 principality, and power q 1.51.
11 In whom also r 1.52 ye are * 1.53 circumcised with the circumcision made without hands s 1.54, in putting off the body of the sins of the flesh t 1.55, by the circumcision of Christ u 1.56.
12 Buried with him in baptism w 1.57, wherein al∣so ye are risen with him x 1.58, through the * 1.59 faith of the operation of God y 1.60, who hath raised him from the d••ad z 1.61.
13 And you being dead in your sins a 1.62, and the uncircumcision of your flesh b 1.63, hath he quickned together with him c 1.64, having forgiven you all tres∣passes d 1.65.
14 Blotting out the hand-writing of ordinan∣ces e 1.66, that was against us f 1.67, which was contrary to us g 1.68, and took it out of the way h 1.69, nailing it to his cross i 1.70.
15 And * 1.71 having spoiled k 1.72 principalities l 1.73 and powers m, he made a shew of them openly n 1.74, tri∣umphing over them o 1.75, † 1.76 in it p 1.77.
16 Let no man therefore judge you q 1.78 * 1.79 † 1.80 in meat or in drink r 1.81, or ‖ 1.82 in respect of an holy day, or of the new moon, or of the sabbath-days s 1.83.
17 Which are a shadow of things to come t 1.84, but the body is of Christ u 1.85.
18 Let no man * 1.86 beguile you ofyour re∣ward w 1.87, † 1.88 in a voluntary humility x 1.89, and wor∣shipping of angels y 1.90, intruding into those things ‖ 1.91 which he hath not seen z 1.92 vainly puff'd up by his fleshly mind a 1.93.
19 And not holding * 1.94 the head b 1.95, from which all the body c 1.96 by joynts and bands having nou∣rishment ministred d 1.97, and knit together e 1.98, in∣creaseth with the increase of God f 1.99.
20 Wherefore if ye be dead with Christ from the * 1.100 rudiments of the word g 1.101: why as though living in the world are ye subject to ordinances h 1.102?
21 Touch not, taste not, handle not i 1.103:
22 Which all are to perish with the using k 1.104) * 1.105 after the commandments and doctrines of men l.
23 * 1.106 Which things have indeed a shew of wisedom m 1.107, in will-worship n 1.108, and humility o 1.109, and † 1.110 neglecting of the body p 1.111, not in any ho∣nour q 1.112, to the satisfying of the flesh r 1.113.
This causal particle refers to what he had said just be∣fore in the former Chapter.
Or, fear or care.
Phil. 1.30. 1 Thess. 2.2.
The certainty of which truth for the evidence of his unfeigned affection to them, he hear∣tily wishes they might be certified what a combate he sustain'd for them, by reason of that opposition he met with in his ministerial labours. This filled him with inward fears and cares, and encompass'd him with outward trou∣bles as, 2 Cor. 11.23. to 30. 2 Tim. 2.10. wherein ••e addressed himself to God for them by earnest prayers as, c. 4.12. 2 Thess. 1.11. desiring the assistance of their prayers, Rom. 15.30. Heb. 13.18 these with his travels, writings, &c. might well be called a conflict, Phil. 1.30.
Which he had not onely for the Saints at Colosse, but for their neighbours liable also to the impression of the same or the like seducers at Laodicea definitely, to whom he designed this Epistle might be imparted, c. 4.16.
And indefinitely for as many Christians especially in Phrygia, as had not seen him bodily present amongst them, or heard him preach with a lively voice, whither because 'tis said he twice passed through all Phrygia where Colosse and Laodicea were situ∣ate, Act. 1.16. & 18.23. he had been personally at these Cities, is not determinable from the copulative here, (which possibly may be used as a particle to separate these from those who had not conversed with him) neither is it of much importance. It should seem Paul was acquainted with Philemon (a Colossian or Laodicean) his wife and family, Phi∣lem. 1, 2.
2 Cor. 1.6.
Whereas false teachers did endeavour to adulterate the Christian institution, the striving of the Apostle's Holy Soul here was as in the former Chapter, v. 28. to this end, that they might be compleat and establish'd Christians to the last.
And as a proper means conducible to this good purpose he would have them be joyned or compacted together, be all of a piece, in the affection and exercise of love.
And to attain to a well-grounded powerfull evangelical faith, which he sets forth lively by an elegant increase of words both in regard of the acts and the object of it which is called a mystery to be believed, 1 Tim. 3.9. upon its being revealed. The sense of that which he heartily desires is that they might have (1) all abundance of understanding with full satisfaction in these main principles of the Gospel, they are called to assent to. Signifying faith is no blind, but a certain intelligent perswa∣sion; to distinguish it from uncertain opinion, Ioh. 6.69. Rom. 4.21. 1 Thess. 1.5. Heb. 6.11. & 10.22.
Phil. 3.8.
(2) An in∣ward consent, and vital owning, a cordial embracing of the fundamental truths of the Gospel, Eph. 4.13, 14. Heb. 6.1. in opposition to those vain speculations and traditions which deluded many.
He calls this the mystery of God, or a di∣vine mystery (no humane invention) as before, c. 1.26, 27. and so vindicates the dignity of faith and the excellency of the Gospel, asserting it to be a mystery of God, not onely as the object but revealer of it. For the Father reveals Christ, c. 1.27. Mat. 16, 17. Eph. 3.3. as Christ doth the Father, Mat. 11.27. Ioh. 1.18.
Whereas it is said and of the Father and of Christ. This first and here needs not be rendred as a co∣pulative but as exegetical, or as expletive and may be read even, or to wit, or both, (as a learned man observes) the Greeks and Latins usually do when the copulative is to be repeated, the name of God referring commonly to the Fa∣ther and the Son (as elsewhere God even the Father, c. 1.3. 1 Cor. 15▪ 24. & 2 Cor. 11.31. Eph. 1.3. Phil. 4.20.) So the former and here may be read, q. d. the mystery not of God, abstractedly considered; but I would have you be united and all one, in the acknowledgment of the whole mystery of God, i. e. both of the Father and of Christ.
Or, wherein.
This may relate either to the divine mystery, wherein, are in abundance all necessary doctrines to consolation, and salvation stored up, respecting the foregoing verse, compare, 1 Cor. 2.7. Eph. 3.3, 4. in opposition to the vain shew of wisedom seducers did boast of, or (as the most ancient and modern take it) to Christ the immediate antecedent in whom (as we render it) i. e. in Christ; consider either (1) as the object, which being rightly known, we may have all wise∣dom and perfect knowledge to Salvation: he speaks not here of all that Christ knoweth, he reveals not all that in the Gospel to us, but what we must know of him that we may be sav'd (2) in the subject because all the treasures of wisedom in order to Salvation, are not onely known and found out in Christ,
But also do dwell and abide in him as the foun∣tain what he can give to us for our consolation and perfection. It had been little pertinent for Paul to have said that all these deep things of God, 1 Cor. 2.10. were known to our Lord; but that they are found in him, do dwell in him, are all stored up, displayed and set forth in him to be seen through the veil that is to say his flesh, Heb. 10.20. or the infirmity of his Cross. The Series of the Apostle's discourse comparing, v. 8, & 1. shews it to be thus under∣stood of Christ as the subject and fountain of all saving wise∣dom in opposition to the comments of humane wisedom which the false Doctours did boast of: continuing the meta∣phor he shews from what fund the treasures of saving know∣ledge may be drawn: by treasures intimating the excellency and abundance thereof: there was some store in the Taberna∣cle of Moses, but very small compared to the abundance, certainly to be found in Christ, all else of no worth to the ex∣cellency of the knowledge of Christ for consolation, v. 2. Phil. 3.8. things to be believed and practised are by way of emi∣nency, Christian wisedom and knowledge. The treasures of which how and when hid? is to be well considered, be∣cause in our translation, and in almost all others the Greek word we render hid is by trajection put next to the relative whom, whereas it is indeed in the original the last word in the verse, and seems to be expressive rather of what was hid before Christ than what is hid in him. For, as a learned man saith, hidden treasures, as such, seem to be like hidden Musick of no regard; or like the hidden talent, Luk. 19, 20. it not being so easie to think that the Apostle in this Epistle teach∣ing that the secrets which had lain hid from the wise Men of the World, in the ages past, and now were made bare, brought into light, and made known even to babes by Christ, c. 1.26, 27. with Luk. 10.21. and having just before v. 2. spoken of the understanding and acknowledgment of the mystery of the Father and the Son, what should the riches of glory to the knowledge of the mystery be, but the treasures of wise∣dom now revealed, heretofore hid, of which continuedly a little after he says that all the fulness of the God-head dwells in him bodily, i. e. personally not in a shadow, as it were hid in a cloud, but in flesh that may be really seen and touch'd. So that it should seem best to retain hid as it is placed in the Greek to this sense, q. d. In Christ are and dwell in the greatest fulness, all the treasures of wisedom, hid under the law, which are therefore called a mystery secret, or hidden thing from ages and generations, c. 1.26, 27. now made manifest to his Saints, they are now nor hid in Christ, but made known amongst the Gentiles as God willed: not then hidden riches, h. e. treasures of wisedom and knowledge of this mys∣tery as of hid treasure, but out of Christ, and before Christ amongst the Iews: For Christ himself is that mystery, c. 4.3. not hid after his appearance, but manifested, and manifesting the Father, Ioh. 1.18, however if any will rather choose to read, as if in Christ were at present hid all treasures, 'tis to be understood, stored up, not exposed to the view of every Eye, being as in a rich cabinet not to keep them from being known to men, but rather to make them more pretious and desireable. For Christ came when sent of his Father to spread this heavenly wealth. He is the sun of righteousness, Ioh. 1.9. the unbelieving must thank themselves if where he is truly preached he be hid to them, and his arm be revealed but to a few, Is. 53. 2 Cor. 4.3, 4.1. 'tis their own blinding that they •••• not savingly discern what is display'd in Christ Wherefore both may be true in divers respects (1) consider the thing in it self, objectively, so treasures of wisedom, are evidently laid up in Jesus Christ and manifested upon his ap∣pearance, 1 Tim. 3.16. Tit. 2.11. but (2) with respect to the eyes and perceptions of men (subjectively) as naturally obscured and corrupted by sin; so natural men, or meer animal men perceive not in Christ the riches of wisedom and knowledge which are in him as our mediatour when they look upon him as having no beauty or comeliness for which they should desire him, Is. 53.2. he as crucified being to the Iews a stumbling block and to the Gentiles fooli••hness, when he is to those of them, who are called, the power of God and the wisedom of God, 1 Cor. 1.23, 24. the Lutherans in••e∣rence hence that omnisciency agrees to Christ's humane na∣ture is altogether inconsequent; both (as before) because the Apostle's business here is not to acquaint us what Christ him∣self knoweth, but that is to be known of us, which may be found treasur'd up in him. Treasures here in him not being considered absolutely but comparatively, to all the know∣ledge of Men and Angels. Yet from supposal of an infinite knowledge in Christ who is God-man in one Person, it fol∣loweth not that the Soul of his Humane Nature knoweth al•• things.
Here he suggests the ground of his insisting upon the excellent treasures of the saving knowledge of Christ, and the ample description of him.
To this end that he might for∣tifie them against delusion by paralogisms or sophistical and false reasonings, fallacious arguing (as the word notes, Iam. 1.22.) under a colourable pretence and shew of wisedom, v. 8, 18, 23.
Set off with Rhetorical suasions and imbellish∣ments intimating the prevalency of such blandishments with fair words, and good speeches to seduce the simple (if the heart were not established with grace, Rom. 16.18. & 4.14. Eph. 5, 6. Heb. 13.8, 9.) and therefore esteeming the excel∣lent knowledge of Christ and being found in him, Phil. 3.8, 9. they should beware of whatever under a shew of Religion is introduced to seduce them from the simplicity that is in Christ, 2 Cor. 11.3.
To prevent any surmise that his distance at Rome might take him off from minding of them at Colosse, he shews that the great affection he bare to them did oblige him to inte∣ress himself in all their concerns (the care of all the Church∣es being incumbent on him, 2 Cor. 11.28.) and therefore that his bodily con••inement at Rome, did not hinder his pre∣sence with them in spirit. Not that we can conclude by some extraordinary operation of the Holy Ghost, God gave him now and then a clear prospect of what they did, as he did to Elisha of Gehazi's behaviour, 2 K••••g. 5.26. and of Eze∣kiel in Babylon, of the secret actions of the Iews in Hierusa∣lem; but that he was with them as with the Corinthians, 1 Cor. 5.3. when distant in body his thoughts and affections were exercised about them.
As it follows there as moving of fears lest they should be ensnared, so of joy understanding their order, i. e. their good Estate, constitution and consent in orderly walking and discipline, 1 Cor. 14.40. 1 Thess. 4.1. & 5.14.
And the firmament of their faith in Christ, it being (if genuine) as firm as the firmament it self: stable as the Heavens and heavenly bodies, keeping their con∣stant stations and regular courses and admitting nothing he∣terogeneous into them: all heavenly truths are as fixt Stars in this Orb, seeing all grace, because divine, hath an establishing property, so faith coming from the eternal moun∣tains, All graces being connected in faith, which is a kind of firmament to them all, it comes to pass that faith in actuat∣ing any one grace, gives a strength, and further growth to every other grace.
Jude. ••.
Having caution'd them against sophistical seducers, and commended them for that order and sound faith he under∣stood to be amongst them, he here infers, an exhortation to continuance in both, especially in the latter with respect to the person of Christ according as he had before described him; for he doth not say as ye have received the doctrine of Christ or concerning Christ, but as ye have received Christ himself as, Ioh. 1.11, 12. & 1 Ioh. 5.11, 12. in whom is all treasured up for Salvation, he adds not onely Iesus (who came to save his people from their sins) but the Lord, intima∣mating they should not therefore suffer any rules of faith or life to be imposed upon them by any other whatsoever.
But should be perswaded to abide in him whom they had embraced and order their conversation according to his mind, 1 Thess. 4.1. knowing that he is the way, the truth, and the life, Ioh. 14.6. being led by his spirit, and deriving vertue to go on in this orderly walk and persevere in the faith.
Eph. 2.21, 22. & 3.17.
Shewing how they should abide and persevere in the faith, by continuing in him as branches do in the root, Ioh. 15.4. and resting upon him as a building upon the founda∣tion, Is. 28.16. 1 Cor. 3.11. Eph. 2.22.
And being firm and setled in the faith as, 1 Pet. 5.10. he adds this, not onely to clear the metaphorical expressions before, but to shew that they should be growing stronger as to the internal habit, Psal. 92.13▪ 14.
He repeats as it were in a parenthesis (as ye have been taught) upon the matter, the same with as ye have received Christ in the former verse, for greater caution to them, who might be apt to have itching ears, that they should not be listening to any novel doctrines but abide in the faith of Christ.
Setting down with themselves accor∣ding to the superabounding grace they had, Rom. 5.20. with 1 Cor. 4.8. to abound, and increase therein, 1 Cor. 15.58. 2 Pet. 1.8. having herein all the saving knowledge desireable without need of the addition of ought any other way; being thankfull to God that he had revealed such a Christ, his Christ to them; for they could not have a better, or another.
Rom. 16.17. Heb. 13.9.
The Apostle after his exhortation, considering their danger from seducing spirits lying in wait to deceive by their sleight and craftiness, 1 Tim. 4.1, 2. he doth here reinforce and enlarge his caution he had before suggested v. 4. to engage to an heedfull avoidance of all seduction from Christ.
Lest their Souls should be made a prey, and they be carryed for a spoil by those worst of robbers that beset Christ's fold, 2 Cor. 11.20. Gal. 6.13.
Through Philosophy either through the abuse of true Philosophy in bringing the mystery of Christ under the tribunal of shallow reason, or ra∣ther through erroneous though curious speculations of some Philosophers, as Plato, Pythagoras, Hesiod, &c. then in vogue, which the Gnosticks afterwards (who thinking themselves enriched with the notions of other Hereticks, would be thought the onely knowing persons) drest up Christ with, not like himself. Their Philosophy being a falsely so called science or knowledge, 1 Tim. 6.20. whatever shew of wise∣dom it might seem to carry along with it, v. 23. 'twas not really profitable.
But a vain deceit or seduction, as seve∣ral take the next clause appositively and the conjunction ex∣positively; yet if we consider what follows we may understand another general imposture, viz. superstition seeing vain de∣ceit after the tradition of Men, is so like that superstition our Saviour doth rebu••e in the Pharisees, Mat. 15.9. seve∣ral branches of whic•• the Apostle doth afterward, in this Chapter dispute against, v. 16. to 23. superstition might well be called deceit, from the cheat it puts upon Men, and the notation of the Greek word, which imports a withdrawing men from the way, Christ, and from his way of worship prescribed in his word: and vain it is as well as a deceit sith it is empty and unprofitable, not accompanied with God's blessing, nor conducing to the pleasing of him, but the pro∣voking of him, Psal. 106.29, 43.
Mat. 15.2.
Being led by no other rule than the tradition of men, which is the same with the precepts of Men, Mar. 7, 8. which God likes not, Isa. 8.20. & 28.13. Ioh. 20.31. Act. 26.22. 2 Tim. 3.15, 16. he would not give place to humane traditions in his house.
Or elements.
Nor to the Elements of the World (in allusion to Grammar wherein the Letters are the Elements or rudiments of all lite∣rature) i. e. the Ceremonies of the Mosaical law, containing a kind of Elementary instruction, for that seems to be the A∣postles meaning comparing this verse with the 20, and 21. of this Chapter and other places, Gal. 3.24. these being but corporeal carnal and sensible ordinances suitable to a worldly sanctuary, Heb. 9.1, 10. not to be imposed in that spiritual one which Christ hath set up, Ioh. 4.23, 24. Gal. 5.2.
Whatsoever Philosophical colours, or Pharisaical paint, they might appear in, they are not after Christ: we say a false Picture of a Man, is not after the man, being not ta∣ken from or resembling his person, but clean another; such descriptions of him, as were not taken from the life and truth that was in him. And therefore he who is head of his Church, and likes not to be mishap'd or misrepresented, will not accept of homage from those of his own house, in a live∣••y that he hath not given order for, Lev. 10.1. Ier. 7.31. 2 Cor. 5.9. how specious soever it may be in the wisedom of this world and the Princes thereof, 1 Cor. 2.6, 7.
The causal particle induceth this as an argument to en∣force the caution immediately foregoing against those who did seek to draw from Christ by Philosophy, as well as ur∣ging the ceremonial law, else the Apostle's reasoning were not cogent unless against both.
'••is evident that the Lord Jesus Christ, himself whom he had described and but just now named is the subject, the Person of whom he speaks, and in whom is seated and unto whom he attributes what followeth, c. 1.19. Ioh. 1.14, 1 Tim. 4.16. he doth not say in his doctrine whatever Socinians cavill, as if they would render the Apostle absurd and not to agree with himself in what he asserts of Christ's Person before (as hath been shew∣ed) and after in the context. 'Tis plain this relative him, respects not onely, v. 8. but the 11th. &c. in whom the be∣lieving Colossians are said to be compleat as their head, both in the former Chapter, and soon after in this: would it not be absurd to say, Christ's Doctrine is the head of Angels? we are crucified in the doctrine of Christ? buried and quic∣ned together with his doctrine? the hand writing of ordi∣nances was nailed to the Cross of doctrine? Is a doctrine the head of principalities and powers? can a doctrine be buried in Baptism, &c. To silence all the Earth, that they should not restrain it to Christ's doctrine onely, what he asserts of his person, Paul after Christ had been se∣veral years in Heaven, put it in the present tense.
Dwelleth, not dwelt (as, 2 Tim. 1.5.) in regard of the person eternally the same, Heb. 13.8. for his argument had not been cogent, to contain Christians in the faith of Christ, and their duty to him, to have alledged in the doctrine of Christ now in Heaven hath dwelt all the fulness of the God-head bodily (could propriety of speech have allowed it) but from the other respect because in their very flesh (the body of Christ now an inhabitant of the Heavens) the very Godhead in the whole fulness thereof personally from the moment of his incarnation doth yet dwell; what will no•• the faithfull perform and work out with their utmost faith that they may never suffer themselves to be rent from spiri∣tual and mystical union with him, in whom they understand that even they themselves shall be also divinely filled, v. 10. i. e. in their measure be made partakers of the divine nature, 2 Pet. 1.4. dwelleth imports more than a transient stay for a few minutes, or a little while, even abiding in him constantly and for ever (as dwelling most usually notes, 2 Cor. 6.16.)
That which doth thus perpetually abide in his person as denominated after the humane nature is all the fulness of the God-head, viz. That rich and incomprehensible abundance of perfections whereof the supream and adorable nature is full; so that indeed there is not at all any perfection, or ex∣cellency in the divine nature but is found abiding in him. And after no common, or ordinary way, but by an Hyposta∣tical or personal union, of the God-head, with the man∣hood in Christ: which is not by way of mixture, confusion, conversion or any other mutation; but.
Bodily to ex∣clude that inhabitation which is onely by extrinsecal deno∣mination. It being an adverb doth denote the manner as well as the subject, wherefore when he speaks of the temple of his body, Ioh. 2.21. that doth not fully reach the Apostle's meaning here: but it must be expounded personally, sith in the Greek that which signifies with us a body, and so our English word body is put for a person, Rom. 12.1. 2 Cor. 5.10. Rev. 18.13. some body or no body; i. e. some person or no person. There is a presence of the God-head general by essence and power; particular in the Prophets and Apostles working miracles; gracious in all sanctified ones; glorious in Heaven; in light which no Man can approach unto, 1 Tim. 6.16. relative in the Church visible and ordinances: typical∣ly under the law, and Symbolically in the Sacraments: but all these dwellings or being present in the creature fall short of that in the Text, viz. bodily connoting the personal habi∣tation of the deity in, and union of it with the humanity of Christ. So close and streight, and intimate, that the God-head inhabiting, and the manhood inhabited, make but one and the same person, even as the reasonable Soul and Body in Man, make but one man. The way of the presence of the deity with the humanity of Christ is above all those manners of the presence of God with Angels and Men. The God-head dwells in him personally, in them in regard of assistance and energy: God-head notes the truth of it, Christ was not onely partaker of the divine nature, 2 Pet. 1.4. but the very God-head dwells in him: 'tis not onely the Divinity (as the Socinians, following the vulgar Latin in this, would have it) but the Deity, the very nature and essence of God. Now 'tis observable though in God himself Divinity and Deity being indeed the same, Rom. 1.20. and may differ one∣ly from the manner of our conception and contemplation. Yet here when the enemies to Christ's Deity, might by their cavilling make more use of the word Divinity (as when the Soul of Man is said to be a divine thing) to insinuate as if it here noted onely the divine will exclusive to the other attri∣butes (which exclusion the term all doth signantly prevent) the Apostle puts in Deity or God-h••ad. Then left Christ might (as by the Arians) be deemed a secondary God or (as some since) a made-God, inferiour to the Father, he saith the fulness of the God-head which speaks him perfect God coequal with the Father: further connoting a numeri∣cal sameness of essence betwixt the God-head of the Father and the Son, all the fulness of the God-head dwelleth in him. There is not one fulness of the Father and another of the Son, but one and the same singular God-head in both, Ioh. 10.30. the fulness of the manhood in Adam and Eve were not nume∣rically the same, but the God-head of the Father and the Son is: yet is not the manhood of Christ co-extended and com∣mensurate with the God-head (as some Lutherans conceit) but where the manhood is, or Christ as man is, or hath his existence there the fulness of the God-head dwells bodily: so that this fulness is extended as the manhood onely in which it is, and not as far as the Deity in which this derivative ful∣ness is not as in its seat, though it be all originally from it, but inherently or subjectively in Christ.
Ye Saints and holy brethren, c. 1, 2. who have received Christ, c. 2.6, 7. and so are mystically united to him, in whom dwelleth all fulness (as you have heard) being in him, having one spirit with him as members with the head, Rom. 8.1, 9. Eph. 1.23.
Are impleat or filled and so mediately and cau∣sally compleat from the all-fulness that is in your head, yet not immediately and properly compleat with it (as some have been apt to think.)
But in him, ye have that com∣pleatness and perfection which is reckon'd and made over to you and accepted for you to justification, so that of his fulness ye receive and grace for grace, Ioh. 1.16. 1 Cor. 1.30. 2 Cor. 5.21. Eph. 1.6. Phil. 3.9. derive in and from him all spiritual blessings, Eph. 1.3. so that every one hath grace sufficient, 2 Cor. 12.9. to do all things incumbent on him through Christ enstrengthening him, Phil. 4.13. it is true there is here in this state no being compleat or perfect actually, as to glori∣fication, yet vertually and seminally, that may in a sort be said of true believers, not onely in regard of their head but in regard of their certain hope of being saved in Christ, yea and indeed as to the earnest, the seed, and root of it, having al∣ready that life which shall never have an end, Ioh. 3.36. & 4.14. Rom. 5.2. Eph. 4.30. 2 Thess. 2.13. Heb. 9.15. & 10.14. 1 Pet. 1.34. 1 Ioh. 5.12.
Chap. 1.16.
The Apostle for consolation of the Saints, and in opposition to those who did endeavour a with∣drawing from Christ to the worshipping of Angels, v. 18. doth further infer from the personal union, the dignity of the hu∣mane nature of Christ, in regard of the good Angels, which are here meant by principality and power by reason of their excel∣lency by nature and grace, and their authority delegated to them by God over other creatures, Mat. 24.36. 2 Cor. 11.14. 1 Tim. 5.21. Christ having the fulness of the God-head dwelling in him bodily is head unto the good Angels in regard of his excellency and eminency above them, who are far below him in perfection, Eph. 1.21. Heb. 1.4. the best of them are ministring spirits and subject to him, and so under his authority and at his command, Mat. 13.41. & 16. 27. & 24.31. Eph. 3.10. Heb. 1.14. 1 Pet. 3.22. Rev. 1.1. & 22.16.
He removes what they who are addicted to superstition might suggest, as if there were somewhat defective to a compleatness in Christ: by shewing there was no need of any addition to what he required in the Gospel.
••er. ••.4.
For that they might most plausibly urge of circumcision, as being the seal of the old covenant, and an obligation to the whole law, Gal. 5.3. which some pressed as necessary to Salvation, Act. 15.1, 24. he here shews was altogether needless now, that they were sanctified and had the thing signified by it the circumcision of the heart, Rom. 2.28, 29. Phil. 3.3. and were compleat in Christ without it, yea that the urging of that, and other Ceremonies now, was a pernicious errour tending to annihilate the Cross of Christ, and overthrow the whole mystery of his grace. 'Tis true it was appointed to the Iews a figure of a thing absent, they therefore who retain that figure after the coming of Christ, deny that to be compleat which it doth figure, and so abolish the presence of the truth, by stickling for the shadow, they let go the substance, viz. the circumcision not made by the operation of Man, but of God; not with the Knife of Moses, but the word of Christ sharper than any two-edged sword, Heb. 4.12. and if we compare this with the verse following and, Phil. 3.3. the Apostle intimates that baptism is the same to us Christians which circumcision was to the Iews, and that is often ascribed to the external administration, that is onely the internal operation of the spirit, as, Rom. 6.3, 4. Gal. 3.27, 28. Tit. 3.5. 1 P••t. 3.21. Now though there was during the shadow of it, Heb. 10.1. under the old Testament the circumcision of the heart as well as under the New, Deut. 10.16. & 30.6. Ier. 4.4. yet under the N. T. Christ the substance (who was onely before in the promise) being now exhibited, having abolished the old symbol and instituted baptism in the room of it; that with the hands in the flesh, Eph. 2.11. which they who received not the promise, i. e. the Messiah promised, used, Heb. 11.39. was to be no more urged, now the benefit by the merit of his obedience unto the death of the Cross, whereby he circumciseth from sin might be enjoy'd, as was signified by baptism appointed to this end, Mat. 28.19. Act. 2.38. Rom. 6.3, 4. Gal. 3.27. 1 Pet. 3.21.
Hence he doth illustrate this spiritual circumcision by describing the parts of it, beginning with the mortification of the old man, corrupted nature containing not onely the body and senses, but the soul tainted with the defilements of sin, c. 3.5, Rom. 6.6. Gal. 5.19, 20, 24. Eph. 4.22. The body of sins which do mostly exert themselves in the flesh, every member and power whiles unregenerate being active in the committing of sin, till the new man be put on, Eph. 4.24. and the dominion of it be subdued.
Not by any natural part which a man hath of himself for that purpose, but by the circumcision of Christ, not properly that whereby he himself was circumci∣sed in the flesh the eighth day, but that which he hath indis∣pensably required to have admission into his Kingdom, Ioh. 3.3. and which he himself is the worker of▪ doth procure by his merit, and effect by his spirit, which all the suasion of the sublimest Philosophers, and devotion of superstitious ones cannot doe.
He shews that in Christ they who are found have not onely the thing signified, but right to the outward sign and seal, viz. baptism, in the room of Circumcision abolished: the death and burial of Christ is not onely the exemplar, but the cause of the death of the old man, signed and sealed in Baptism; or by Baptism into death, Rom. 6.3, 4. Analogically, or symbolically or sacramentally, when the Lord, together with the external sign, conferreth his grace signified by that sign; for even then the sins of such an one are buried with Christ so as they shall appear no more, either to his eternal condemnation, or in their former dominion, Rom. 6.6, 9, 14.
In or by which Baptism becoming ef∣fectual, having mortified the body of sin, like as Christ was raised from the dead, ye are quicken'd and rais'd to newness of life, Rom. 6.4. Gal. 3.27, 28, 29. Eph. 4.23, 24. & 5.14, 26, 27. & Chap. 3.10, 11. By virtue of Christ's Resur∣rection, a spiritual and mystical one is produc'd in you, which hath a resemblance and analogy to his.
Eph. 3.7▪
Not of your selves but through faith, Eph. 2.8. and that wrought in you by the energy or efficacy of God, Ioh. 6.29. Phil. 1.29. & 2.13. Heb. 12.2.
Who did exert his power in raising up Christ from the dead, comp. Rom. 4.24. with Eph. 1.19, 20. This faith is not onely wrought by God, as the circumcision without hands, but it doth respect that wonder∣full power of God put forth in the raising of Christ, as the subject, which he mentions by way of congruity, speaking of our resurrection, and of Christ's. And he specifieth faith rather than love or other graces which are wrought also by God, because in this grace, which is the constitutive part of the new creature, God ••omes in with a greater irradiation upon the Soul, being it hath not one fragment or point of nature to stand upon; carnal reason and mere moral righte∣ousness being opposite to it, whe••eas other graces are but as the rectifying of the passions, and setting them upon right objects.
He farther shews they had no need of circumcision in the flesh, Eph. 2.11. having all in Christ for justification as well as sanctification, so that though they (as well as the Ephesians, see Eph. 2.1, 5.) were by nature spiritually dead in sins, depriv'd of the life of grace, and separated from the life of glory;
And having the foreskin of their flesh in Pa∣ganism, which was true literally, but considering the internal circumcision, v. 11. the Apostle's expression here is to be ex∣pounded of the internal corruption of our nature, the uncir∣cumcised heart, original corruption deriv'd unto all by car∣nal propagation which is predominant in the unregenerate. These being dead as to the life of grace, Matt. 8.22. Ioh. 5.25. Rom. 8.7. 1 Cor. 2.14. 1 Tim. 5.6.
You who were strangers from the life of God, Eph. 4.18. hath he now quic∣en'd or reviv'd to a spiritual life with him here, and hereafter to eternal life, 1 Cor. 15.22.
Having freely pardon'd to you (the word noting a free affection to give and forgive, 2 Cor. 2.10. Eph. 4.32, all your sins, after as well as before Baptism (which is the sign and seal of it) Psal. 103.3. so that the spirit of Christ doth not onely infuse a principle of grace, and implant a living and abiding seed to work out vitious habits, but God upon the account of Christ's plenary satisfac∣tion doth freely remove all the guilt that binds over to eter∣nal death, and doth not impute to believers any of their sins in whole or in part, but treateth them as if they had com∣mitted none at all, Mat. 26.28. Act. 10.43. Eph. 1.7. Heb. 9.15. and w••ll remember them no more, so that when they are sought for they shall not be found, Ier. 31.34. & 50.20. Heb. 10.17. what the Papists, say of the fault being remi••ted, when the punishment may be exacted either in whole or in part, that they may have a pretence for humane satisfaction•• (the groundlesness of which was ••inted, c. 1.24.) is a meer figment of the Schools, against scripture and rea∣••on.
Having just before manifested God's grace in the free forgiveness of all their trespasses, he doth here adjoyn the foundation and means of this remission, viz. Wiping out the Bill of decrees (as one reads) or effacing and cancelling the hand-writing that was against us, which was contrary to us in tra∣ditions as another, pointing after Chirograph or hand-writing; upon the matter in the explanation there will be no difference from our reading of it. Sin in scripture is frequently accoun∣ted a debt, and the acquitting the pardoning of it, Mat. 6.12. Luk. 11.4. & 13.4. as the debtour is oblig'd to payment, so the sinner to punishment, onely 'tis to be remembred, that though a private creditour may forgive his debt, yet unless the conservatour of publick justice do exempt an offender against the law, he is not acquitted, but is still under an obligation, bond or hand-writing, having as they under the Masaic law professed allegiance, Exod. 24.7. which upon default was an evidence of this guilt to avenging justice. That law prescribed by the ministration of Moses was appen∣daged with many ceremonial ordinances, to the observation of all which circumcision did oblige; this obligation interpre∣tatively was as an hand-writing which did publickly testifie a Man's native pollution, and was a publick confession of his sin and misery, as washings did testifie the filth of his sins, and sacrifices Capital guilt to them, who liv'd under it, and did not perform it, that they were accursed, Gal. 3.10, 19. under a ministration of death, 2 Cor. 3.7, 9. whiles by laying their hands on the sacrifices,
They did as it were sign a Bill or Bond against themselves, whereby conscience of guilt was retained, Heb. 10.2, 3, and a conscience of sin re∣new'd, so that the heart could not be stablished in any firm peace, & 9.9. Heb. 10.2. but they did confess sin to re∣main, and that they did want a removal of the curse by a better sacrifice. Upon the offering up of this, the law of commandments was blotted out, cancelled or abolished (saith the Apostle elsewhere) see, Eph. 2.15. even that con∣tained in ordinances, compared with, v. 16, 20.21. of this Chapter and therefore there is no condemnation to them that are circumcised with the circumcision of Christ, being found in him. v. 11. with Rom. 8.1. & 7.4.
So that however the law which was in it self holy, just, and good, through sin became in some sort contrary, or subcontrary to us, in that it did serve to convict, and terrifie with the curse for our default, Rom. 7.5, 9. aggravating all by its ceremonies and shutting the Gate of God's House, against the Gentiles of whose number the Colossians were, strangers to the covenants of promise, Eph. 2.12. yet this obligation was abrogated and annull'd by the death of Christ, as the Apostle expresseth it with great elegancy, having not onely said that the debt was wip'd out, prefac'd by the bloud of Christ being drawn over it, as they us'd to blot out debts or draw red lines cross them; but he adds.
Taken out of the way as the debt∣ors bond or obligation is, being cancell'd, and torn to pieces, so that there is no memorial or evidence of the debt doth re∣main, all matter of controversie being altogether remov'd. Yet (if it may be) to speak more fully and satisfactorily he annexeth.
And fasten'd it to his Cross, what could be more significant? implying that Christ by once offering himself a sacrifice on the Cross, had disarm'd the law, and taken away its condemning power, Rom. 7.4. Gal. 3.13. It being custo∣mary (as learned men say) of old especially in Asia to pierce cancell'd obligations and antiquated writings with nails; Christ by his plenary satisfaction did not onely discharge from the condemnation of the law, Rom. 8.1, 34. but he did effectually with the nails with which he himself was cru∣cified by interpretation fasten the hand-writing of ordinances to his cross, and abolished the ceremonial law in every re∣gard, since the substance of it was come and that which it tended to, was accomplished in giving himself a ransome for all, 1 Tim. 2.6. to the putting away of sin, Heb. 9.26. and obtaining eternal redemption, Heb. 9.12.
Psal. 68.19. Isa. 53.12. Math. 12.29. Eph. 4.8.
Some render it, seeing he hath stripped or made naked, as runners and racers us'd to put off their cloaths.
Hence some of the ancients read putting off his flesh (possibly by the carelesness of some scribes writing that which signifies flesh instead of that which signifies principalities in all the Authen∣tick Copies) but besides that Christ hath not put off the humane nature, onely the infirmities of the flesh, 2 Cor. 5.16. Heb. 5.7. it doth not agree with what follows. One conceits that by principalities and powers are meant the Ceremonies of the law, because of the divine authority they originally had, and that Christ uncloathed or unveiled them, and shew'd them to be misty figures that were accomplished in his own person. But I see no reason thus to allegorize, for 'tis easie to discern the word is borrowed from conquering Warriers having put to flight and disarm'd their enemies, (as the word may well signifie disarming in opposition to arming, Rom. 13.12. Eph. 6.11, 14.) and signifies here, that Christ disarm'd and despoiled the Devil and his Angels with all the powers of darkness, we have seen by principalities and powers are meant Angels, c. 1.16. with Rom. 8 37. Eph. 1.21. and here he means evil ones, in regard of that power they exercise in this world under its present state of subjection to sin and va∣nity, Luk. 4.6 Ioh. 12.31. 2 Cor. 4.4. Eph. 2.2. & 6.12. 2 Tim. 2.26. whom Christ came to destroy, and effectually did on his Cross defeat, Luk. 11.22. Ioh. 16.11. 1 Cor. 15.55. Heb. 2.14. 1 Ioh. 3.8. delivering his subjects from the power of darkness, c. 1.13. according to the first promise, Gen. 3.15.
Yea and Christ did as an absolute conquer∣our, riding as it were in his triumphal Chariot, publickly shew that he had vanquish'd Satan and all the powers of dark∣ness in the view of Heaven and Earth, Luk. 10.17, 18.
E∣ven then and there where Satan, thought he should alone have had the day by the death of the innocent Jesus was he and his adherents triumphed over by the Lord of life to their everlasting shame and torment, what the Papists would gather hence that Christ did in this triumphant shew upon the Cross, carry the Souls of the Patriarchs out of their Limbus, i. e. their appointment to Hell is a meer unscriptural fiction; for those that he made shew of in his victorious Chariot are the very same that he spoiled to their eternal ignominy and confusion.
Or, in him∣self.
What follows some render (as in the margin) in himself or by himself, i. e. by his own power and virtue and not by the help of any other; the Prophet saith he trod the wine-press alone, and had not any of the people with him, Isa. 63.3. yet it seems here better to adhere to our own translation in it, consider what went before of his Cross, that he trium∣phed over Satan on it or by it, because the death that he there suffered was the true and onely cause of his triumphs, there he trod Satan under his feet, there he set his seed at liberty, and they who go about to bereave them of it, and bring them into Bondage do no other than restore to Satan his spoyls.
He infers none should be condemned; none condemns ano∣ther for exercising Christian liberty: none hath power to judge and censure herein, q. d. Suffer not any one (he excepts none) to impose upon you that, as necessary in the use and practice of it, which is not after Christ, v. 8. not warranted by his law of li∣berty, Rom. 14.3, 4. Gal. 5.1. Iam. 1.25. Paul himself would not be imposed on, 1 Cor. 6.12. & 7.23. Gal. 2.5, 11.14. &c. he would not (as one of the words doth note) be domineer'd over by any, or suffer any to exercise authority over him, who held the head and owned Christ to be Lord of the con∣science, and sole Dictatour of what way he will be served in.
Rom. 14.3, 10, 13.
Or, for ea∣ting and drinking.
He therefore would not have the practice of ceremonials obtruded, instancing in some, as the difference of meats and drinks in the use or not use of which (how after Christ had nailed those decrees to his Cross) superstitious ones would from the antiquated rites of the Iews and Pythagorean Phi∣losophers place holiness in, and add them to the Christian institution.
Or, in part.
Or the difference of festivals and sabbaths whe∣ther annual, or monthly, or weekly from the Levitical in∣stitutions.
Which as they were but obscurer representations or sha∣dowy resemblances of future benefits procured by Christ, Heb. 8.5. & 9.11. & 10.1. whatever temporary glory they had from the former institution, till the time of refor∣mation, Heb. 9, 10. yet that was done away, and they now had none, in respect of the glory that excelleth and remain∣eth, 2 Cor. 3.9, 10. So that this doth no way gainsay the Sacraments now of Christ's own institution which may be called figures and shadows, not of things future, of Christ (not yet come, but) as already exhibited, whom they mani∣fest to the mind and faith to be present, to those who right∣ly partake of them: we cannot say he condemns all distinc∣tions of meats and drinks, viz. Bread and Wine in the Lord's Supper; or of days, onely the decrees and ordinances of Moses or any other which the false teachers cryed up that were not after Christ.
Who is really the substance and Antitype of all the old Testament shadows which have complement or accomplishment in him, Ioh. 1.17. Rom. 10.5. Gal. 4.10, 11, 12. as all the promises were in him yea and Amen, Dan. 9.24. 2 Cor. 1.20. all was consummate in him, Ioh. 19.30. who came in the place of all the shadows. He is Lord of the Sabbath, Mat. 27, 50. and therefore having broken the Devils Head-plot by his propitiatory Sacrifice, and entred into his rest, ceasing from his own works of re∣demption by price, as God did from his of creation, Heb. 4.10. he did away, 2 Cor. 3.17, 18. all that was typical and ceremonial of the old Sabbath (as other types of himself,) keeping onely that which was substantial for an holy rest of one day in seven, and appointing that in commemoration of the Fathers work and his to be from his Resurrection observ'd on the first day of the Week for the Edification of his Church; which he honoured by his appearance amongst his Apostles on that day, and that day sevenight after, which proceeded originally from his instituting of that day (to prevent dissen∣sion) for publick worship in Christian assemblies. Some have observ'd that the Iewish Doctors did foresay That the divine Majesty would be to Israel in a Iubilee, freedom, redemption, and finisher of Sabbaths: and that four Sabbaths did meet together and succeed each other at the death and the Resurrection of Christ, viz. (1) The sabbatical year of Iubilee, Luk. 4.19. (2) The high Sabbath, Ioh. 19.31. (3) The 7th. day Sabbath, when his Body rested in the grave (4) The first day of the Week when he rose a victorious Conquerour of the Devil, and had all put in subjection to him, unto whom all the rest did refer and therefore they were to disappear, upon his estating his people in a rest which the law could not, whereupon his people are obliged in publick adoration and praise to commemorate him on the first day of the Week or the Lord's day to the end of the world, 1 Cor. 16.1, 2. Rev. 1.10.
Or, judge a∣gainst you.
The original compound word peculiar in the N. T. to Paul and that in this Epistle onely (and not very frequent in other Authours) hath occasioned interpreters here to ren∣der it variously, some joyning the next following word with it, and some (as we read it) to that which follows after. The simple word is, c. 3.15. read rule, or judge, and it may be rendered intercede. Yet Paul doth not elsewhere use this word simply or in composition where he speaks of judging and condemning, Rom. 2.1. however it is borrow'd from those who were judges or umpires in their games, the Apostle most likely alluding to those who through favour or hatred determin'd unjustly, to the defrauding those victours of their prize or reward to whom it was due. Hence some would have the import to be agreeable to our translation; be carefull these unjust Arbiters do not defraud you of gain∣ing Christ, and deceive you (as, Mat. 24.4. Eph. 5, 6. 2 Thess. 2, 3.) by prescribing false lists and giving you wrong mea∣sures, and so judging against you, one renders it, let no man deceive you with subtile argument who pleaseth or delights himself in humility; another, Let no man take your prize; others, Let no man Master it or bear rule over you at pleasure, Let none take upon himself, or usurp to himself the parts or office of a Governour or umpire over you. The Apostle labours to fortifie the true followers of Christ against such superstitious subtile ones who by their artifice did assume a magisterial au∣thority (without any sure warrant from God) to impose their traditionary and invented services upon them, and determine of their state accordingly as the Papists do at this day. One learned man thinks the Apostle had not used this word here, but for some notable advantage, viz. because the simple word may signifie to intercede as well as to judge, it made wonder∣fully to his purpose in this composition (as he uses concision, Phil. 3.2.) to disparage those seducers who did from some notions of the Platonists, labour to gain credit to that opi∣nion that the Angels were intercessours betwixt God and Man.
Greek be∣ing a volun∣••••••y in humi∣lity.
Covering their imperious spirit, by being Volunteers in humility, or by a pretence of voluntary uncommanded hu∣mility, alledging it would be presumption in them to address themselves immediately to God, and therefore,
They would pay a religious homage to Angels, as of a middle na∣ture betwixt God and them, presuming they would medi∣ate for them, an instance to express all that invented wor∣ship, which how specious soever it may seem to be, hath no warrant from Christ, who alone can procure acceptance of our persons and services. He expects that his Disciples should assert his rights and the liberty with which he hath made them free against the traditions of self-willed men, and no more to solemnize for worship, than teach for doctrines the the traditions of men, Mat. 15.2, 6, 9. we must not under any pretext of humility presume to know what belongs to our duty and God's service better than Christ doth, shewing us that he alone is the true and living way and we may come boldly by him, Mat 11.28. Ioh. 14.1, 6. Eph 3.12. Heb 4.16. & 10.20. And therefore the adoring and invocating of Angels as heavenly courtiers, whatever the Papists out of a shew of humility do argue, is not after Christ, but against him.
Ezek. 13.3.
Yea and for any one to assert it, and the like is to be a bold intruder upon anothers possession, a thrusting a Mans felt into the knowledge and determination of that which is above his reach, Psal. 131.1. and he hath no ground at all for, but doth prie or wade into a secret which a man cannot know. The Apostle useth a Platonick word against those who did indulge themselves out of curiosity in the opinions of the Platonists about Angels, the worshippers of which a∣mongst those who were professed Christians in Phrygia were so tenaceous of their errour that they were not rooted out after the third century, when a Canon was made against them under the name of Angelici in the Council of Laodicea near Coloss••.
The first rise of such foolish presumption was a be∣ing rashly puffed up with the sense of their flesh, a deluded mind mov'd by some carnal principle, setting out things with swelling words o•• vanity, wherewith in truth they have no acquaintance, and whereof they have no experience, 1 Tim. 1.7.
Eph. 4.15.16.
And here, the Apostle suggests that those things he had before taxed did proceed from hence, that they let go the Lord Christ himself, c. 2.8, 9 from whom all truths are to be derived, and consequently he is all truth it self, Ioh. 14.6. not to adhere to him is the spring of all apostacies he be∣ing the head, see Eph. 4.15, 16.
Whence is communi∣cated and distributed such influence to the body, the Church as is necessary to all the sensations and motions thereof.
Be∣ing in all its members fitly framed together by the spirit, Eph. 2.21, 22. and united by faith, Eph. 3.17. hath a con∣tinual subsidy of life and vigour.
And fastned together in a spiritual union which joyneth all believers to their head, and each of them to the other in him, 1 Cor. 10.17. & 12.12, 20, 25, 27.
Whereupon to mutual edification in love it groweth with a divine growth and spiritual increase, ari∣sing from the efficacy of God and tending to his glory, being filled with the influences of his grace, 1 Cor. 3.6. it is esta∣blished and strengthened by little and little, in light and purity, and all graces till it attain to the measure of its perfect stature in Christ Jesus our Lord; whereas an increase in the traditions of Men, and the inventions of flesh do onely blow it up with wenns and imposthumes, to the disfiguring, defor∣ming and destroying of it.
Or, elements▪
Here the Apostle doth further argue against all impo∣sitions of superstitious observances, obtruded as parts of di∣vine worship, whether in reviving those abrogated or serting up new ones▪ upon supposition of their union with Christ their head, and their being dead in him as to all beggarly Elements from which he had freed them by his death, Rom. 6.3, 5. & 7.4, 6. Gal. 4.9, 10, 11. with Gal. 2.19. no uncom∣manded worship or way of worship being after Christ, v. 8. in whom they were compleat, v. 11. being buried with him in Baptism, v. 12. having nailed those ritual ordinances to his Cross, as antiquated or out-dated, v. 14. why should they who held the head, v. 19.
As if they lived in the old World with those Children in bondage, Gal. 4.3. before Christ came, be subject to ceremonial observances, q. d. 'Tis most injurious that they should impose this yoke upon you, (Act. 15.10.) ye are most foolish if ye submit your necks: for God would not have a ceremonial worship which he himself instituted to be abrogated, that a new one should be invented by men. If the head of the Church like not the re∣viving that worship he hath laid aside, be sure he will not ap∣prove of any new one which he never appointed. The A∣postle is not here speaking of the Magistrates ordinances about things indifferent in their use for the real good of the civil Government; but of the way of worshipping God by Religi∣ous abstinencies, &c.
Which he doth here by way of imitation upbraiding of them, elegantly recite in the words, phrases, or sense of those imposing Dogmatists whose superstition and lust of do∣mineering over the consciences of Christians is taxed in the gradation which the well skill'd in the Greek judge to be in the original. For though the first and which we render touch not be sometimes so rendred, yet considering here the coincidency or tantology will, so rendred, make with the last, the sense of it, as the most judicious and learned have evi∣denc'd, seems to be, eat not, as noting they did forbid the eating, i. e. using certain meats at their ordinary meals (against the reviving of which imposition above, v. 16. as well bring in a new one of like import the Apostle elsewhere expresseth himself, Rom. 14.17. 1 Cor. 8.8. 1 Tim. 4.3.) obtaining which, they proceeded to forbid the not tasting, and then the not handling or touching of them with the hand, as if that would defile. It being more not to taste than not to eat, and likewise more not to touch with the finger, than not to taste. Expressing the ingeny of such superstitious im∣posers, that they heap up one thing upon another to the bur∣dening of consciences, not knowing where to make an end in their new invented external devotions and observances, which, as snares, do first bind fast, and in tract of time stran∣gle. He speaks of these as distinct from those, v. 16. they being for antiquated rites which had been of God's appoint∣ment, these for innovasions of man's invention as is apparent from the last verse.
He adds his reasons why, under the Christian, institution acceptable worshipping of God doth not consist in such ob∣servances, both because meats, drinks, garments, &c. are designed unto the benefit of Man, for the preserving of his temporal life, and are consumed in their use. They cannot in, or by themselves either make a Man holy or render him unclean, Mat. 15.11. Mar. 7.19. Rom. 14.17. 1 Cor. 6.13. 1 Tim. 4.3. they all come to corruption or are consumed in doing us service, they cannot otherwise be of use, which may evince that all the benefit we receive from them doth onely respect this mortal life, it not being imaginable that what perisheth in our use should be of any force to the life of our Soul which is immortal and incorruptible. And therefore to urge the reviving of antiquated ordinances, or bringing in such like new ones, is to corrupt or consume the creatures without any spiritual advantage, whereupon such impositions must needs be destructive; and because of the Apostle's stronger argument, they are not after Christ, but after the precepts and decrees of men, compare v. 8. which is our Lord and Masters argument against the innovations of the Pha∣resees, Mat. 15.9. agreeing with the Prophet, Isa. 29.13. to bring in additionals of uncommanded worship, or rites and ways of it, is forbidden of God, Deut. 12.32. Ioh. 14.26. & 16.13. Rev. 22.18. who (according to the purport of the second commandment, must be worshipped in a manner peculiar to him and appointed by him, and therefore wor∣ship, not appointed, i. e. not commanded, is forbidden by him who will accept of no homage from Christians in the busi∣ness of Religion, unless it be taught by him, and not by men onely.
Tit. 1.14.
1 Tim. 4.8,
By way of confession the Apostle here grants that the precepts and doctrines of men about religious abstinences had a shew of wisedom; and 'twas but a meer ••hew, a bare pre∣text a specious appearance, a fair colour of wisedom, which is of no worth, not the reality and truth of Christian wise∣dom, however it might beguile those that were taken more with shadows than substance, v. 3, 4, 8, 17.
(1) In abitra∣ry superstition, or humane invention, or self-will'd Religion rather than divine institutions; as all the Ancients, and almost all the moderns do interpret that word, it having no good, but an ill Character accompting the compound word here which we render will-worship, of no better import, as to the ordainers of worship, than the two simple words of which it is compounded, expressing humane arbitrariness and worship, v. 18. (even as the Apostle doth by a compound word which signifies peace-making, c. 1.20. understand the very same thing which he expressed by the two simple words of which it is compounded, in another Epistle, Eph. 2.15.) it being rational to conceive considering the Apostle's drift in the con∣text that by will-worship he doth connote the same here, that by willing in worship, he doth assunder there. For though a performing those acts of worship willingly, which God himself hath commanded, be necessary, and commen∣dable in his willing people, Psal. 110.3. and they cannot be acceptable otherwise: yet when the will of man, in contra∣distinction to the will of God is considered as constitutive of that worship which is offered to God of a Man's own brain & devising without God's warrant, then that will worship is hate∣ful to God and the more voluntary the more abominable. It being most just, that not in what way we will and chuse, but onely in that way which he will and chuseth we should wor∣ship him with acceptance (which should be our greatest care, 2 Cor. 5.9.) we know, amongst men, those persons of honour that give 〈◊〉〈◊〉 to their Servants, would discard such of them as 〈…〉〈…〉 to attend them in new ones of their own devising, thou••h 〈…〉〈…〉 might be so foolish, as to conceit those of their own 〈◊〉〈◊〉 wer•• more expre••••ive of their hum∣ble respects. Much 〈◊〉〈◊〉 worship of mans devising distaste full to the all-wise God who sees through all colours, and though he loves a willing wor••hipper, yet he hates will-wor∣ship.
However it be pa••••••ated (2) with a pretended de∣mission of mind, or an affectation of humility, as if more self abasement were designed in such an arbitrary way of worship, like those Hypocrites ••n their fasts, who put on mortified looks and a neglected Garb with disguised conte∣nances, Mat. 6.16. shewing themselves most submi••sive to the orders of their superiours in that way of m••ns devising▪
Or, punish∣ing, Or, not sparing.
Wherein the more superstitiously devout do labour to out∣do others (3) in puni••hing, not sparing, neglecting, or afflic∣ting the body (as some Monks, at this day in the Papacy in denying it that, with which nature should be supplyed.
Not in any honour, which a learned Man thinks the A∣postle would have read as included in a Parenthesis, as con∣ceiving the series of his discourse requires these to be joyned. viz. Neglecting of the body as to what pertains to the satisfying of the flesh. So by (not in honour) is not he••e meant a spa∣ring of the body in order to real sanctification, temperan••e and continence in opposition to the dishonouring of the bo∣dy by Luxury (as, Rom. 1.26. with 1 Cor. 6.18, 19, 20. 1 Thess. 4.4. Heb. 13.4.) That honour of the Body the Apostle doth elsewhere require, he doth here oppose to the seducers pretended mortifications. For their Religi∣ous abstinency was not from that, which occasion'd Luxury, onely from some certain sorts of meat, the use of which no way defiles the body, nor violates in any manner the holiness and honour it ought to be kept in. Others read neglecting the body which is in no esteem.
For pampering the flesh. Not in any esteem, i. e. with God, or not in any honour to God, but in a tendency onely to make provision for the flesh (as, Rom. 13. last) others take honour for regard, q. d. in no regard, to the supplying of nature with that which is due to it. Others take honour for having a care of, 1 Tim. 5.3. q. d. neglecting the body in taking no care of it, or not at all valuing the things that are requisite to the due nourishment of it; this is somewhat generally received. Having no care that the body may have that which will satisfie nature, and if the last phrase which we translate to the satisfying of the flesh, seem not so well to express moderate sa••iety, we should consider 'tis said in a good sense God filleth the hungry w••th good things, Luk. 1.53. and Christ filled the multitude, Io••. 6.12. yea the use of the word in Authentick Greek Authours may be found to note a moderate as well as immoderate filling, i. e. in a good sense, for a satiety (or enough) that i•• not vitious.