The apostolical history containing the acts, labours, travels, sermons, discourses, miracles, successes, and sufferings of the Holy Apostles from Christ's ascention to the destruction of Jerusalem by Titus : a brief description whereof is here inserted : also, a narration of the particular times and occasions upon which the apostolical epistles were written, together with a brief analytical paraphrase of them : to which is added (for the better understanding of this history) a map of the Apostle Paul's travels ... / by Samuel Cradock.

SECT. IX.

ABout this time, the Apostle, by Onesimus and Tychicus, sent also an Epistle to the Colossions, whom he had never seen, [Col. 2.1.], they having been instructed in the Doctrine of Christ by Epaphras [Col. 1.7, 8.], whom they had now sent to visit and comfort Paul, (as the Philippians had sent Epaphroditus), who it seems was now become Pauls fellow-prisoner; see Philem. v. 23. The Apostle understanding by Epaphras, how things went with them, and what was the present state and condition of their Church, and how they were infested with false Teachers of two sorts, viz. with some, who being converted out of Judaism to em∣brace the Faith of Christ, sought to impose upon them Circum∣cision, and certain Rites of the Ceremonial Law, abolished by Christ. And, 2ly, with others, who being converted from Gen∣tilism, yet obtruded upon them their Philosophical Speculati∣ons with some of their Heathenish Practises, as worshipping An∣gels, and other superstitious Observances, grounded only upon humane Authority and Tradition: The Apostle therefore be∣ing desirous to establish them in the true Doctrine of the Gos∣pel, taught them by Epaphras, against all impostures of false Teachers whatsoever, and to incite them to the study and pra∣ctise of Holiness, both in the general, and in the special duties that concern the particular conditions of men, he writes this Epistle to them.

In the Epistle there are these three parts,* 1.1

• 1. The Preface.
• 2. The Body of the Epistle.
• 3. The Conclusion.

1. THE Preface in which joining Timothy with him, (whom he calls his Brother in the ministry of Christ), he directs this Epistle to the Saints and faithful, who being implanted into Christ by Fiath), composed the Church at Colosse: wishing them abundance of grace and peace from God the Father, the Fountain of all blessings; and from Jesus Christ the Conduit-pipe, through whom they are conveyed. And in the first place, he tells them, that himself and Timothy, since th••y heard of th••ir conversion, did give solemn thanks to God for it, and for their Faith in Christ, and sincere love to all the Saints, and did remember them continually in their prayers. And they rejoic••d that they persever'd in that course, being thereunto moved by the h••ped-for reward(a) 1.2 of glory preserved for them in heaven, which was first made known unto them, and the hope thereof wrought in them by the word of

truth, that is, the Gospel. Which Gospel was come unto them, (being preached to them by Epaphr••s), as the same was preached by the Apostles in the most eminent plac••s of the World(b) 1.3, [see Rom. 1.8 Mat. 24.14.], and it brought forth the good fruits of a holy life among others, as it had done among them, ever since they came to have a true and effectual sense and knowledg of the good will and grace of God, which he hath manifested and revealed there∣in And they ought to remember, that they were brought to the knowledg of this G spel by Epaphras, who had faithfully discharged his duty towards them, and also had given h••m an account of their truly spiritual* 1.4, and Christian love, and affection unto h••mself. Having thus shewed, how he praised God for them, he mentions now how he prayed for them, viz that th••y might be fil∣led with the knowledg of Gods will, and furnished with all wisdom requisite for a clear discerning, and knowledg of all the mysteri••s of Chri∣stianity, and with spiritual und••rst••nding or prudence, wrought in them by the Spirit of G d, to order, and regulate their lives according to the rules of it, Phil. 1.9. That their conversation might be such as is worthy of the Lord, aiming in all things to please him* 1.5, being fruitful in good works, and growing more and more in the saving knowl••dg of God. Lastly, he prays, that such a measure of heavenly strength may be vouchsafed to them, out of the rich treasury of Gods glorious power, that they may be able to bear any affli∣ctions, or persecutions they shall meet with in their Christian course, and that not only patiently, but cheerfully. From Ver. 1, to 12.

2. He comes now to the Body of the Epistle, and b i••g to enter upon a sum∣mary declaration of the D ctrine of Salvation, he b gins with a solemn thanks∣giving to God the Father, who by regeneration, and savi g conversion, doth make all true Believers meet and fit to partake of Heaven, the bright, and glorious, and joyful inheritance of the Saints. He fu••ther explains, How God doth this, namely, by drawing them (by effectual vocati••n) out of the corrupt state of nature, and fr m under the rule of Satan the Prince of d••••kness (who ruleth by sin in the Children of disobedience), and transl••ting them into a state of grace, under the government of Christ. In whom they have redemption from sin, Satan, and wrath, by vertue of a price paid by him to the Fathers justice, when he suffer∣ed on the Cross; one principal part of which redemption, is the remission of all their sins. And intending more fully to describe Christ, and to shew, That he is true God, and so a m••••t perfect, and an all-sufficient Redeemer. He first, speaks of the dignity of his person, declaring, that he is the Image of the invisible God, b••th as he is his eternal Son, of the same Essence with the Fa∣ther [Heb. 1.3.], and also is he is God mani ested in the fl sh [1 Tim. 3.16.], by whom the invisible God doth manifest his glorious wisdom, power, and mercy. In the next place, he shews, that he is the first born* 1.6 of every Creature, as being from all eter∣nity begotten of the Father, before any Creature was made or created, and s•• Lord and Heir of all the Creatures, as the first b••rn was among his Brethren, Gen. 49.3. 2. He sh••ws, that he is the Creator of all things, as co-working with the Father, and that whether they be v••sib••e or invisible; particularly, whether they be Thrones▪ or Dominions, or Princip••lities, or Powers, whereby pr••bably are meant several degrees and digni∣ties of Ang••ls, th••u••h what those are, is not revealed to us. And h•• further sh••ws that not only all Creatures were made(c) 1.7 by him, but for him. viz. for his service, and the manifestation of his divine power and glory. And he is not only b••fore

all Creatures, and their Creator, but also (together with the Father and the Holy Ghost) their Upholder, and powerful Preserver. 3. He comes n w to describe Christ in relation to his Church, declaring that he is the H ad of that spiritual Body, and by him the Church being called, it hath its beginning and ori∣ginal from him. And further, to set out the dignity of his person, he declares, that he is the first-born* 1.8 of the dead, that is, the most excellent person that ever rose from the dead, and the first and only one who rose by his ••wn power, and the first who rose from death to immortal life, and who by vertue of his resurrection, will raise again to life all his members. So that justly he hath the preheminence above all, and (by all Titles) the right of Dominion and Rule over all, [see Rom. 14.9.]. And further, that he may prove that Christ is an all suffi i∣ent Saviour, he shews, that it was the Fathers will, that this our Redeemer should be a person filled with all ••u ness, both of the Godhead dw••lling in him (see ch. 2.9.), and of grace and merit [Joh. 1.14 16. Joh. 3.34], that he might be perfectly furnished to perform that great work of mediation, and to reconcile all things both in Heaven and Earth unto a provoked G••d, (which he hath app••inted to be reconcil'd), by the merit of his death and passion, wh••∣ther they be blessed mens Spirits already gathered into heavenly glory, or belie∣vers here yet living upon the Earth. Yea▪ seeing by sin, Heaven and E••rth were set at variance, it was the Fathers will, by him, to make peace, not on∣ly betw en G••d and man, but also betwixt the Angels(d) 1.9 in Heaven, a•••• Be∣lievers on Earth. And what he had sp••k n in the general, concerning Christs work of reconciliation; he now applies particularly to the believing C••l••ssi••ns, telling them, that though before their conversion they were a•• Strangers unto God, yea as Enemies, such as did hate God, and were hated of him (•••• ••e••son their minds were set on evil works), yet now Chri••t had rec nc••led them unto God, by taking on him a true humane Body of Flesh and Blood, like unto ours in all things, sin only excepted and by suffering d••ath in it; and all this that they might be presented pure and holy* 1.10 b••f••re God, and free from all guilt and sin, at the last day. From Ver. 12, to 23.

3. He tells them, if they expected to be thus presented holy and unblameable before God at the last day, they must constantly and st dfa tly adhere to the Do∣ctrine of the Gospel, not quitting their hope of eternal life and glory, which was begotten in them by it; which Gospel they had he••rd preached unto them by Epa∣phras, and was no other than that which at Chri••ts command was taught through the World(e) 1.11 by the Apostles, and which he himself was called by God to preach am ng the Gentiles. And as for his sufferings, he sheweth, they had no reason to be scan∣daliz'd at them, for he himself underwent them joyful••y, considering that they tended t•• the good and benefit of the Colossi••••s, namely, to confirm them in the D••ctrine of the G••spel, and to encourage them to suffer for it, if cal∣led to it, and also because thereby he filled up the measure and share of those sufferings allotted to be suffered by him in his Body, (as a member of Christ and in conformity to him), which are appointed by the dispensation of God, and re∣main to b•• suffered and undergone by Christ mystical, namely, the Church; which sufferings and afflictions of particular members redound to the great bene∣fit of the whole Church, and tend to edifie them in patience, and to confirm them in the truth; of which Church, he tells them, he was called to be a Minister by the appointment of God, and chiefly among the Gentiles, (of wh m th••se Col ssi∣ans were a part and so his commission to extended them), that God by his mini••try might fullfill his word of prophesie, and promise of calling the Ge••ti ••s in the days of the Gospel, [see Isa. 65.1. Zach. 2.11.]. N••w the subject matter of this Gospel, (whereof he was appointed a Minister), he shews, was in tim••s

past a mystery, and in all former ages and generations hid, (from the Gentiles simply, from the Jews comparatively), being k••pt under dark shadows, and mystical representations [Rom. 16.26.], but now was clearly manifested and revealed to the holy Apostles, and by them to the faithful. And to them God is pleas'd to manifest the exceeding great and glorious excellency of this mystery, which is, Christ preached among(f) 1.12 the Gentiles, in and through whom, hope of pardon and bliss is vouch∣safed to them. And this Christ, says he, we preach; exhorting and teaching every man that will hear, whether he be Jew or Gentile, (with all the spiritual wisdom afforded to us) to believe in Him, that being pardoned through his merits, and renewed by his Spirit, we may present them before the Judgment Seat of God perfectly righteous in him. And in this work, he tells them, he faithfully labour'd and travell'd, having found great and corroborating strength from God, carrying him on in it. From Ver. 23, to the end.

[Chap. 2] 4. Having thus declared the Doctrine delivered to them to be true, and per∣swaded them to continue stedfast in it; he now comes to shew them, that they ought to avoid all corrupt Doctrines contrary thereunto, which false Teachers w••uld obtrude upon them. And in the first place, he desires they should know what great care and sollicitude he had for them in his mind, and how he strove in his prayers with God, not only for those Churches which he himself had plant∣ed, and among whom he had familiarly conversed, but for them also, though not converted by him, and their neighbour Church of Laodicea, (to whom he wil∣leth this Epistle should he read, ch. 4 16.), and for all other Churches who had never seen his face. And his great desire and endeavour was, that their hearts might be comforted, and encouraged against all the troubles they met with, and that they might be knit together by the bond of love, as the members of the natu∣ral body are by the nerves and sinews, that so instructing and edifying one ano∣ther, they might attain to a large measure of certain and assur'd knowledg and understanding, in the mystery of the Gospel, which may justly be call'd the my∣stery of God, being hid from the eye of natural reason, and made known only by him, and in which God is reveal'd and manifested to be the Father of Christ, and Christ to be the eternal Son of God. In which mystery(a) 1.13, or divine revelation concerning God the Father and Christ, all the treasures of wisdom, and knowledg (to wit, that are necessary to salvation) are hidden and wrapt up. And this he testified unto them, to prevent their seducement by false Teachers, who by false arguments, and ensnaring perswasions sought to beguile them. And he was the more sollicitous concerning them, because though he was absent from them in the body, yet he was present with them in Spirit, that is, not in bare con∣ceit or phantasie or affection only, but so as he was well acquainted with their state, and had knowledg of their affairs (either through the information of Epa∣phras, or through extraordinary revelation, see 2 King. 5.26.), and rejoiced exceedingly to see and behold, in the apprehension and vision of his mind, the good order and government of their Church, and the stedfastness of their Faith in Christ, which he would gladly have them continue in. He exhorts them, therefore, that as they had received the true Doctrine of Christ Jesus our Lord and Savi∣our, taught them by Epaphras, and had embraced him by Faith, so they would constantly adhere to that Doctrine(b) 1.14, conforming their lives thereunto, and endeavouring to walk worthy of Christ, being like trees well and deeply rooted in him, or like a house firmly built on him, as the only sure foundation, that being established and setled in the Faith, (as they had been taught), they might grow in that grace with thanksgiving to God for so great and wonderful mercy of revealing his Son to them. From Ver. 1, to 8.

5. He comes now to caution them against those things whereby seducers sought to draw them away from Christ: and those he reduces to three heads. 1. The Speculations of the Gentilish Philosophy. 2. The Traditions of Men. 3. The Rudiments of the World. 1. He cautions them, to take heed lest any make a prey of them, and seduce them from the sound Doctrine of Christ, by amuzing them with the sublime speculations of their mysterious Philosophy, which flies as high as Angels and Intelligences; and teaches (though very fallaciously) that they are Mediators between God and man* 1.15, and so ought to be the objects of humane adoration, see v. 18. 2ly, He cautions them against walking after the Traditions of Men, that is, the superstitious Rites invented by men, and obtruded as parts of Divine Worship, having no authority from the Word of God, nor other warrant than Antiquity, Custom, or Hu∣mane Institution. 3. He warns them, to take heed of them, who would per∣swade them, to observe Circumcision, and the Levitical Rites, which were Ru∣diments, or Elements(c) 1.16 fitted for the infancy of the Church, and by which God thought fit to instruct the former Ages of the World [Gal. 4 3.], and his people under the Old Testament; the following of which things, he tells them, was not according to the Institution or Injunction of Christ, but did draw away the heart from him. He shews them, that Christ alone is a most perfect Sa∣viour; for in his person the fulness of the Godhead dwelleth bodily, that is, personally, and subtantially, in opposition to the Shaddows and Types of the Old Testament. For God is said, in the Old Testament, to dwell in the Tabernacle, Ark of the Covenant, and Temple, as in the Shaddows and Figures of Christs humane Nature, which he was to take on him, in the ful∣ness of time; which he having now taken on him, God now dwells in the same, really, personally, and substantially, with all his fulness; so that 'tis folly to seek salvation any where else but in him alone. 2. He acquaints them, that all that are united to him by Faith, are compleat in him, as having from him all things necessary to Salvation. 3. He declares, that He is above all Princi∣palities and Powers, that is, all the holy Angels, (by whom God doth execute many great and mighty works, as it were, by Princes and Potentates), as be∣ing their Head and Lord, and upholding and ruling them as his Creatures. And they being his Servants, and so our fellow-servants, ought not to be worshipped by us, [see Rev. 22.8, 9.], nor are they Mediators between God and us; that being an honour due to him only who is their Head, [1 Tim. 2.5.]. From Ver. 8, to 11.

6. He begins here by a Figure call'd Hysterosis, to oppose himself against the third sort of errors, which he had caution'd them against, v. 8. namely, urging the Mosaical Rites, and Elements of the former Ages of the World, as necessary to salvation.

And first, He answers an Objection which he foresaw the Colossians might make against what he had before said. He had said, v. 10. Believers were com∣pleat in Christ. But possibly they might say, That some Teachers among them taught them, That they, being Gentiles, and wanting Circumcision, were un∣clean, and so not perfect in Christ.

The Apostle answers, that they, being Believers, and united to Christ, need not be outwardly Circumcised; for they had by him, the thing signified by Circumcision, namely, the spiritual Circumcision of the heart, which consists in cutting off, and putting away the body of manifold sins, form'd, and compacted of our innate corruption, whereof particular sins are the members. And the means of this their renovation is Baptism, (which succeeds in the place of Circumci∣sion), and which (as it was anciently administred to adult and grown persons) was a clear representation of the death, burial, and resurrection of Christ, and by proportion represented also how Christians ought to dye unto sin, and rise unto newness of life. Which new life they live by Faith in Christ, and that Faith, God who raised Jesus Christ from the dead, works in them by his own

Spirit. He uses also another Argument against the necessity of Circumcision, namely, that when they, in the time of their natural state and condition, were dead in sins, and without Circumcision in their Flesh, (as being Gentiles, Eph. 2.11.), God had quickned them, as he did Christ, infusing into them the new life of grace, and giving them a right to the life of Glory, having pardoned all their sins, both original and actual, freely for his sake, upon their belie∣ving in him. Yea Christ hath by his death, blotted out, and abolished the hand∣writing of the Ordinances, and those Legal Ceremonial Injunctions, touching Circumcision, and the observation of Days, and several Washings, and Sacri∣fices, Eph. 2.15. in the observance of which, the Jews testified against them∣selves, their own guiltiness and liableness to punishment. For, by killing a Beast they testified they deserved to dye themselves. But now Christ, having by his death satisfied the Justice of God for our sins, hath thereby can∣cell'd those Ordinances(d) 1.17 which testified our guiltiness, and bound us over, and declar'd us liable to wrath and vengeance. Now seeing the debt is paid, and the obliga∣tion to wrath which we were under, (by reason of our sins), cancell'd, to revoke this hand-writing of ordinances, (which testified so much against us), and to seek to bring it in force again, as false Teachers labour'd to do, (by urging Circumcision, and the Legal Observances), must needs be, not only a great folly, but very pernicious. Nay further, Christ by his death hath not only cancell'd this hand-writing that was against us, and taken it out of the way, and nailed to his Cross, but thereby also hath vanquisht, and disarm'd his and our enemies, the Devil, and all the powers of Hell, and hath carried them, as it were, in triumph, and made a shew of them openly, making them a spectacle of shame and scorn in the eyes of God and good Angels, as the Roman Generals us'd in their Triumphs to have their Captives carried disarm'd, and bound, after their Triumphal Charriots. From Ver. 8, to 16.

He draws now a Conclusion from the former Argument, namely, That seeing the Ceremonial Law was abolished, therefore none should presume to condemn them, or lay sin to their charge, for using any of the Meats or Drinks prohibited by that Law, or for not observing the Jewish Festivals, wh••ther anniversary, or monthly, or weekly, to wit, the Seventh-day-Sabbath. If any did so, they should not regard their censures. For these things were but shaddows(e) 1.18 of good things to come, and were to remain only untill the coming of Christ, who is the truth, body, and substance of them. Some of them pointed at Mo∣ral Sanctity, this Christ in his own person clearly taught and perfectly fulfill'd; some pointed at the expiation of sin, and this Christ truly wrought by his active and passive obedience; some presignified that eternal Rest which true Believers shall partake of hereafter. 'Tis not imaginable, that those Seducers, the Apostle here bends himself against, ever pleaded for or strove to maintain the Christian-Sabbath, the first day of the week. Therefore 'tis not probable, that in opposing them, he should implead that day. Besides, the Sab∣baths, here mentioned, were a shadow of things to come, whereas the Lords day is a memorial of some thing past, namely, the glorious Resurrection of Christ. The old Seventh day Sabbath might shaddow out something of Christ; and the Ancients generally understood it, to shaddow out his Rest that day in the grave* 1.19. So that the Apostles Argument runs thus, Seeing the Ceremonial Ordinances were but shaddows and representations of good things to come, and to last only till Christ came; to observe them now under the Gospel, is in effect to say, That Christ the body, or substance is not yet come. Ver. 16, 16.

7. He comes now to argue against the first sort of those errors he mentioned, v. 8. namely, worshipping of Angels, which tended to make Christians lose the reward(f) 1.20 provided for them in Heaven, by de∣parting out of the way leading thither, though they that perswaded them unto it, cover'd their error with a plausible shew of humility, pretending, it was presumption to go to God without the mediation of those excellent Creatures. But thereby they boldly intruded(g) 1.21 into things they knew nothing of, being vainly puft up with a conceit of their own corrupt minds. He shews, that these Angel-wor∣shippers do not acknowledg Christ for the Head of the Church while they apply themselves to Angels to be their Mediators to God; whereas He alone doth discharge the office of the Head, compleatly giving life, and growth to his whole Church, and to every member thereof. Which members being furnished with spiritual life from him, and knit to him, and to one another by the nerves and sinews of one common Spirit, they grow and encrease with such an encrease of grace, and holiness, as is from God and tends to his glory. From Ver. 18, to 20.

8. He argues now against the second sort of errors which he mention'd, v. 8. namely, superstitious Rites, humane Traditions, and Doctrines of men. His Argument against them is to this purpose, that seeing they professed in their Bap∣tism to be spiritually dead with Christ, and to be freed by his death from the Levitical O••dinances, [those Rudiments or Elements appointed by God to instruct the former World], why should they submit to superstitious Rites and Ordinances (of the like kind) invented by men? Could they think, that God would ab∣rogate the Ceremonies of his own Institution, that men might appoint theirs? Why as if they lived in the Old World, should they be under the Decrees and Traditions of men, which draw them to the Observation of things of the like nature? And he particularly instances, in one of those Traditions, or injuncti∣ons, namely, concerning abstinence from meats. Touch not, taste not, han∣dle not, that is, such or such meats; whereas all kind of meats are appointed by God for the use of men, and are to perish in the using. These observances, he acknowledges, were set off with a specious shew of wisdom, as if they were voluntary services, and free will offerings to God, giving him more than he re∣quired. They had also a shew of Humility, and submissive obedience to the In∣junctions of Superiors. Lastly, they had a shew of Mortification, and Auste∣rity to the body; they that practis'd them, not seeming to have those things in any esteem, which God hath made for the necessary satisfying of nature,* 1.22 but rather despising them. From Ver. 20, to the end.

9. Having thus dispatched the Doctrinal part of his Epistle, he comes now [Chap. 3] to the Practical. And in the first place, he gives some general exhortations, such as concern all Believers, and then some special, which belong to certain and particular conditions of men.

And first, Seeing they were risen with Christ, as he had intimated, v. 12, 13. of ch. 2. he exhorts them, that they should set their affections on things a∣bove, and that, because Christ their Head was above. And further, they had in their Baptism professed themselves dead to Sin and the World, and therefore ought really so to be, and to have their thoughts often upon their eternal life and bliss, which though it was hid from the eyes of the World, yet it was reserved for them in Heaven, (where Christ was), in the safe keeping of God, [see

1 Pet. 1.4, 5.]. And when Christ, who is the Author and Procurer of this blissful and eternal life for them, shall appear to judg the World, then they shall appear also with him in glory. Next, he presseth them, particularly, To morti∣fie their corrupt lusts, such as Uncleanness, inordinate Affection, evil Con∣cupiscence, and Covetousness, which he calls Idolatry, because it draweth a∣way our Love, Trust, and Joy from God, and placeth them upon Wealth and Riches. These Lusts, he shews, are the several Members* 1.23 of the Body of Sin; and are said to be upon the earth, because they draw the Soul down towards the earth, and are exercised upon earthly things as their proper Objects. Now that he might further pr••ss them to a serious endea∣vour to mortifie these Lusts, he tells them, that the wrath of God, with its dreadful effects, cometh upon those who go on contumaciously and im∣penitently in such ways. And they should remember how they themselves formerly liv'd in those sinful courses when they were moved and acted by such vile affections, and therefore now they ought more careful••y to mortifie them. 2. He exhorts them, to put away from them, that is, to mortifie their more spiritual Corruptions, instancing in anger, wrath, malice, (sins of the heart), and disgraceful con∣tumelious speaking against their Neighbours, as also all filthy communica∣tion, and lying, or saying, or suggesting any false thing, to the injury of others, which are sins of the Tongue. This he urges from the present spiritual estate of all true Believers among them, who had (as they profess'd in their Baptism) begun to put off(a) 1.24 the old man, that is, the corruption of Nature, with manifold actual trans∣gressions proceeding there-from; and put on the new m••••, that is, new and spiritual qualities, whereby their cor∣rupt Nature is renewed, being illuminated with a saving and tranforming knowledg, and so conform'd to the Image of God, in such a manner, that in this new man, as in a Glass, Gods Wisdom, Righteousness, and Holiness may be clearly seen and discovered. And lest any should think that God regards not this inward spiritual renovation, but accepts men according to their external priviledges and conditions, he tells them, that now under the Gospel, neither the having of those things helps, nor does the want of them hinder any man, but whosoever believes in Christ, and is renewed by his Spirit, is ac∣cepted of God; He being an All sufficient Saviour to all such, and that in all respects whatsoever. From Ver. 1, to 12.

10. Having ended his exhortation to mortification, and putting off the old man, he comes now to exhort them. That as they had begin to put on the new, so they would put on all the parts and particular virtues belonging thereunto, as became such as were selected from the World, and effectually called to the know∣ledg of Christ, and to believe in him. And the excellent virtues, he exhorts them to put on, are these, namely, bowels of mercy, kindness, humbleness of mind, meekness, long-suffering, forbearing, and freely forgiving one ano∣ther, (if any of them have just cause of complaint against another), even as Christ hath freely forgiven them. And above all those graces before-mention'd, he ex∣horts them, especially to put on Charity, which is the most perfect bond* 1.25, binding, and knitting all the faithful, and members of the Church together. And that the love(b) 1.26 of peace, (which God so effectually recommends to his Chil∣dren), should rule in their hearts, and bear sway in them, against all contrary motions; unto the entertaining of which they were called, and strongly obliged, being all members of one body, under one head, Christ Jesus. And that they may the better entertain and continue this peace among themselves, he exhorts them, to be thankful one to another for the benefits they receiv'd one from ano∣ther; and to cherish inclinations in themselves, not only of requiting, but of conferring benefits. And seeing 'tis the word of Christ, or the Doctrine of

the Scriptures, that teaches them all these divine L••ssons; he advises them to read it diligently, and frequently to meditate on it, that it may dwell in them richly and copiously, and that they may be furnished thereby with all true and sound wisdom; so that their minds and hearts being filled with those di∣vine documents, they may be able to instruct and admonish one another, and stir up one anothers affections, by singing of these holy Psalms, Hymns, and Spiritual Songs, ther••in contained; or compos'd agreeably thereunto, by the direction of the Spirit of God. Yet they must be careful they sing with affections rightly com∣pos'd (according to the measure of grace given them) that they may praise and glorifie God, not with their mouths only, but with their hearts. Lastly, He shuts up this Discourse with giving them one general Rule, viz. That what∣ever busin••ss they enterprize or enter upon, whether it be by way of speech, or action, they should do it with invocation and calling upon God in the Name of Christ; through whose mediation also they should render praises to God (our gra∣cious Father in Christ) for any success afforded to them in any of their businesses, and for all his other mercies also. From Ver. 12, to 18.

10. He comes now to exhort them to the duties that concern particular Relations: 1. He exhorts Wives willingly to submit themselves to their own Husbands (as is comely and decent) in all things lawful and agreeable to the will of the Lord. 2. He enjoins Husbands to love their Wives, and not to be harsh and rigorous towards them in word or deed. 3. He exhorts Childr•••• to obey their Parents in all honest and lawful things, agreeable to the word of God (see Eph. 6.1.); for such obedience is highly pleasing to the Lord. 4. He enjoins Parents to use their authority moderately over their Children, not irri∣tating or exasperating them by too much severity and rigorous dealing. 5. That Servants be obedient in all lawful things to their own Masters (who according to the Laws of men, and in things temporal, belonging to the flesh, or body, have the rule over them, though not over their Consciences); and that they should not do their duties only when their Masters are present (as if they only took care to please them, and look'd no further); but with singleness of heart should shew all fidelity and diligence in their absence also, as those that fear the all-seeing eye of God. And whatever service they do for their Masters, they should do it heartily, and with good will (Eph. 6.7.), as aiming to please God, and serve him therein, and not only and meerly to please and serve their Ma∣sters. And if they do so, they may assure themselves, that this their fidelity (being in conjunction with other graces) shall be rewarded with the inheritance of eternal life; because in thus serving their Masters, they serve their Lord and Saviour Jesus Christ; and he takes their service as done to him, and accordingly will give them the reward which he hath promised to all his faithful servants. And if any of them do meet with wrongs, and injuries, and hard usage from their Masters, he tells them (for their comfort) that there is a day coming when their wrongs shall be considered, and they righted; and the Lord will punish the wrong doer, and give him his just desert. For God is a righteous Judg, and there is no respect of persons with him. From Ver. 18, to the end.

Lastly, He exhorts Masters to give to their Servants that which is just and [Chap. 4] equal, either by strict Law or Contract, or by the Law of Charity; remem∣bring that they have a Master above them in Heaven, to whom they must give an account of their dealings with their Servants. Ver. 1.

11. Having thus finished his Precepts concerning particular Duties, in the close of his Epistle he judg'd it meet to add a few more general Directions that concern all Christians. And, 1. He exhorts them to perseverance, and holding on to prayer, and to watchfulness and fervency therein, and to join thanks∣giving thereunto. And in particular, he desires them to pray for him, and Timothy, That God would afford them opportunities, and endue them with a

spirit of holy boldness and freedom in preaching the mystery of the Gospel, whereof Christ is the subject-matter, and the substance; for the publishing of which, he now suffered imprisonment. And more especially he desires them to pray for himself, that whilst he suffered for the Gospel, he might be enabled to make manifest and discover the deep and mysterious doctrine thereof, in such a manner, as was meet and fit, both in respect of the excellency of the Gospel it self; as also in respect of that great trust of the Apostleship committed unto him. 2. He ex∣horts them to carry themselves wisely towards the Heathen and Infidels, among whom they lived (who were without the visible Church), and to im∣prove every opportunity of doing them good, and of gaining them to embrace the faith. And particularly, that they labour to order their speech and ordi∣nary conference so, as it may be always gracious, that is, may express some grace that is in the heart of the speaker, and may be apt to work some grace in the hearts of the hearers, Eph. 4.29, and that it be seasoned with the salt of holy and divine wisdom, that they may speak fitly* 1.27 and to good purpose upon every oc∣casion, and especially when they shall be questioned concerning the grounds of Christianity. From Ver. 1, to 7.

Beginning now to conclude his Epistle, he tells them, that he had sent Ty∣chicus, his fellow-servant in the Lords work; and Onesimus (one of their own Countrey or City) to acquaint them with his present condition, and with the state of things in the place where he was, and to inform him of theirs, and to strengthen and comfort them under all their trials. He sends them salutations from Aristarchus(b) 1.28 a Mace∣donian, and John Mark, Nephew to Barnabas, touch∣ing whom they had received commandments (that is, had been written to), that if he came unto them, they should receive him, and entertain him kindly and respect∣fully, as a true and faithful servant of Christ. He sends them also salutations from another eminent person with him, namely, Jesus sirnamed Justus: These three being descended of Jewish Parents, had been converted to the faith; and being now believing-Christians, and compani∣ons of the Apostle in his afflictions, were the only persons of the Jews who assisted him there at Rome in preaching the Gospel (whereby the Kingdom of Christ is set up in the hearts of men), and thereby they did much comfort him. He sends them also salutations from Epaphras, one of their City and Church, who in his prayers did always strive(c) 1.29 earnestly and fervently for them, that being fully and perfectly instructed in the knowledg of the will of God, they might continue firm in their obedience thereunto. For he could not but bear him this testimony, That he had a very great zeal for them, and for their neighbour-Churches of Laodicea and Hierapolis. He salutes them also from Luke and Demas. He desires these Colossians to sa∣lute from him their neighbours of Laodicea, and particularly one Nymphas, an eminent person for piety among them, and his Christian Family, who were so piously instructly, and so orderly governed, that they deserved the name of a little Church. He gives order, That after they have read this Epistle them∣selves, they should cause it to be sent and read in the Church of the Laodice∣ans; and that another Epistle written from Laodicea (either from the whole Church, or from their Ministers) unto him, informing him of their case (of which he sent them a Copy) should be read by these Colossians, for the better clearing of some passages in this his Epistle to them; and that they might the better understand upon what occasion he had written some things con∣tained therein. He directs them to admonish their Minister Archippus (who in the absence of his Collegue Epaphras, had, as it seems, been somewhat slack),

to consider the nature and weight of the Ministerial charge with which he was intrusted by Christ* 1.30, and that he would labour faithfully to discharge all the parts of it. He shuts up this Epistle, telling them, That he sends his salutation to them written with his own hand, that they may be assured that the rest of the Epistle was dictated by himself, though written by his Scribe. He desires them to remember his bonds and imprisonment for the Gospel of Christ; and to encourage themselves to bear the like troubles, for the same cause, if they should be called to it. Lastly, He wishes, the free and undeser∣ved love and favour of God in Christ, with all the fruits and tokens of it, may be their portion. Amen. From Ver. 7, to the end.

Notes

• * 1.1

  The Epistle to 〈◊〉〈◊〉 Colossians.
• (a) 1.2

  v. 5. Spes hic ponitur pro rebus speratis, quemadmodum Fides saepe capitur pro ipsis rebus quae creduntur. Davenant.
• (b) 1.3

  Totus mundus, per Synecd. pro m••gn•• mundi parte, pro cele∣be••timis provincii•• & urbibus mun∣di.
• * 1.4

  v. 8. Charitatem cujus author est Spiritus anctus, & quae manat à corde Spirituali, i. e. renovato & regenerato. Dav.
• * 1.5

  Ut per omnia Deo pl••ceatis, ver∣bis, operibus, eti••m & opinionibus.
• * 1.6

  Primogenitus omnis creaturae] h. e. Princeps, & D••minus praeci∣puus omnium creaturarum. Desump∣ta est appellatio ex d scriptione Le∣g•••••• d gnitatis primogeniturae, Gen. 4••.3. Aliqui ad ate••nam ex Patre genera ionem referunt. Primogeni tus omnis creatur••e, h e. Priu•• a ••••a∣tre g••nitus quàm ul••a creatura ••••e ret ••uod ante omnem cre••tur••m fuisse dicitur, simpliciter ae••ernum est. Psal 90 2. Prov. 8 22. Glass.
• (c) 1.7

  v 16. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 idem vult quod 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.8

  Primogenitus ex mortuis] h. e praestant stimus inter omnes qui re∣su••gunt ex mortuis. Ut primogeni∣tus in V. T. erat princeps fratrum suorum.
• (d) 1.9

  ••e•• Eph. 1.10.
• * 1.10

  The word Holy doth here signifie pure, clean, f••om all spot or sin.
• (e) 1.11

  v. 23. To every Creature] that is, to some of all ••orts of men, not in Judea only, but among the Gentiles. compare Mar. 16.15. with Mat. 28.19.

  Est Synecdoche generis hyperbo∣lica.
• (f) 1.12

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, inter vos. Ingens ar∣canum Dei patuit, cum Christus, i. e. Doctrina Christi, Gentibus sonuit in spem vitae aeternae Est ergo hic du∣plex metonymia. Christus pro Doctri∣na Christi: Et spes pro causa spei. Gr.
• (a) 1.13

  v. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in quo my∣sterio.
• (b) 1.14

  In hâc Doctrinâ permanen∣dum, quia hac receptâ, Ipse Christus Dominus recipiebatur. Daven.
• * 1.15

  See Mr. Medes Aposta∣sie of the latter times.
• (c) 1.16

  Sic Dave∣nant. in loc. Elementa mundi, v. 8. h. e. rudimen∣ta priscae Ec∣clesiae Judai∣cae.
• (d) 1.17

  Chirographum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pro 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quod in decretis positum erat. Nonnulli re∣ferunt ad praescripta Judaica (quo∣rum caput erat Circumcisio) seu ad Legales Ceremonias, cum continua illarum repetitio nihil aliud fuerit, quam perpetua peccatorum confessio, Heb. 10.1, 2, 3, 4.
• (e) 1.18

  Ceremoniae fuerunt umbra rerum futurarum, cujus umbrae cor∣pus, h. e. complementum adumbra∣tum, est Christus.
• * 1.19

  Concern∣ing the mora∣lity of the Christian-Sabbath, see Knowl. and Practise, pag. 256.
• (f) 1.20

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

  Nemo velit vos culpabiles reddere.

  Let no man arrogate to himself an imperious power over you, to de∣termine what he pleases, as the Bra∣beutae were wont in the Olympick Games. Nemo vos 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pro libidine.
• (g) 1.21

  Penetrans in ea quae non vi∣dit, i. e. quae non novit, jus sibi fa∣ciens loquendi de incognitis.
• * 1.22

  Capellus, sic 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

  Culpat Apostolus quod honorem Corpori nullum habeant, ad carnis expletionem, h. e. ad sa∣tietatem necessariam, quemadmodum cum jejuniis, & aliis modis, superstitiosi se affligunt. Gomar.
• * 1.23

  Those Lusts may be called Mem∣bers, because the Reason and Will of corrupt man doth produce Ope∣rations by them as the Body doth by the Member••.
• (a) 1.24

  There were many Ceremo∣nies in Baptism, us'd in the Primi∣tive Church, viz. Putting off old Cloaths, drenching in water so as to seem to be buried in it, putting on new Cloaths at their coming out, to which Paul alludes in several places, as ch. 2.11, ••2. Col. 3.9, 10. Rom 6.4, 5. Thorndike of the Rights of the Church, ch. 4.
• * 1.25

  Charitas, vinculum perfectissi∣mum, animos scil. conjun∣gens.
• (b) 1.26

  Et que cet amour de la paix que Dieu recommande, &c. Amiraut.
• * 1.27

  V. 6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Hic infiniti∣vus est vice gerundii: Sci∣endo quomodo respondere cuique debeatis, nempe de fide interrogati, 1 Pet. 3.15. Gr.
• (b) 1.28

  This Aristarchus being descended of Jewish Parents, and being con∣verted by the Apostle's Ministry, had accompanied him in the most of his journeys, and was taken with him in the tumult at Ephesus; and after that, he accompanied him going into Asia, and was carried Prisoner with him to Rome, and therefore he called him his fellow-prisoner. See of him Acts 19.29. Acts 20.4. and 27.2.
• (c) 1.29

  See Rom. 15.30. 2 Cor. 1.11.
• * 1.30

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. A Chri∣sti authoritate