The Apostolical History, Chapter 7 · Section 9

The Apostolical History · Chapter 7 · Section 9

p. 333SECT. 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 embrace the Faith of Chriſt, ſought to impoſe upon them Circumciſion, and certain Rites of the Ceremonial Law, aboliſhed by Chriſt. And, 2ly, with others, who being converted from Gentiliſm, yet obtruded upon them their Philoſophical Speculations with ſome of their Heatheniſh Practiſes, as worſhipping Angels, and other ſuperſtitious Obſervances, grounded only upon humane Authority and Tradition: The Apoſtle therefore being deſirous to eſtabliſh them in the true Doctrine of the Goſpel, taught them by Epaphras, againſt all impoſtures of falſe Teachers whatſoever, and to incite them to the ſtudy and practiſe 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,The Epiſtle to … Coloſſians.

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)(a)v. 5. Spes hic ponitur pro rebus ſperatis, quemadmodum Fides ſaepe capitur pro ipſis rebus quae creduntur. Davenant. 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 p. 334truth, 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)(b)Totus mundus, per Synecd. pro m…gn… mundi parte, pro celebe…timis provincii… & urbibus mundi., [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 therein 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**v. 8. Charitatem cujus author eſt Spiritus anctus, & quae manat à corde Spirituali, i. e. renovato & regenerato. Dav., 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 filled with the knowledg of Gods will, and furniſhed with all wiſdom requiſite for a clear diſcerning, and knowledg of all the myſteri…s of Chriſtianity, 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**Ut per omnia Deo pl…ceatis, verbis, operibus, eti…m & opinionibus., 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 afflictions, 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 ſummary declaration of the D ctrine of Salvation, he b gins with a ſolemn thanksgiving 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 ſuffered 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 Father [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 **Primogenitus omnis creaturae] h. e. Princeps, & D…minus praecipuus omnium creaturarum. Deſumpta eſt appellatio ex d ſcriptione Leg… d gnitatis primogeniturae, Gen. 4….3. Aliqui ad ate…nam ex Patre genera ionem referunt. Primogeni tus omnis creatur…e, h e. Priu… a …atre 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.Gen 4:3Ps 90:2Prov 8:22of every Creature, as being from all eternity 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 dignities 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)(c)v 16. foreign idem vult quod foreign 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 p. 335all 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 original from him. And further, to ſet out the dignity of his perſon, he declares, that he is the firſt-born **Primogenitus ex mortuis] h. e praeſtant ſtimus inter omnes qui reſu…gunt ex mortuis. Ut primogenitus in V. T. erat princeps fratrum ſuorum.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 ient 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 believers 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 only betw en G…d and man, but alſo betwixt the Angels(d)(d)…e… Eph. 1.10.Eph 1:10 in Heaven, a… Believers 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**The word Holy doth here ſignifie pure, clean, f…om all ſpot or ſin. 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 Doctrine 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 Epaphras, and was no other than that which at Chri…ts command was taught through the World(e)(e)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 hyperbolica.Mark 16:15Matt 28:19 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 ſcandaliz'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 called 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 remain to b… ſuffered and undergone by Chriſt myſtical, namely, the Church; which ſufferings and afflictions of particular members redound to the great benefit 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 ſſians 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 p. 336paſt 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)(f)foreign, inter vos. Ingens arcanum Dei patuit, cum Chriſtus, i. e. Doctrina Chriſti, Gentibus ſonuit in ſpem vitae aeternae Eſt ergo hic duplex metonymia. Christus pro Doctrina Christi: Et ſpes pro cauſa ſpei. Gr.the Gentiles, in and through whom, hope of pardon and bliſs is vouchſafed 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 perſwaded 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 planted, 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 willeth 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 natural body are by the nerves and ſinews, that ſo inſtructing and edifying one another, 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 myſtery 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)(a)v. 3. foreign in quo myſterio., 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 conceit 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 Epaphras, 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 Saviour, taught them by Epaphras, and had embraced him by Faith, ſo they would conſtantly adhere to that Doctrine(b)(b)In hâc Doctrinâ permanendum, quia hac receptâ, Ipſe Chriſtus Dominus recipiebatur. Daven., 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.

p. 3375. 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**See Mr. Medes Apostaſie of the latter times., 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 Humane Inſtitution. 3. He warns them, to take heed of them, who would perſwade them, to obſerve Circumciſion, and the Levitical Rites, which were Rudiments, or Elements (c)(c)Sic Davenant. in loc. Elementa mundi, v. 8. h. e. rudimenta priſcae Eccleſiae Judaicae.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 Saviour; 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 fulneſs 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 Principalities 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 being 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 compleat in Chriſt. But poſſibly they might ſay, That ſome Teachers among them taught them, That they, being Gentiles, and wanting Circumciſion, were unclean, 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 Circumciſion), 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 p. 338Spirit. 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 believing in him. Yea Chriſt hath by his death, blotted out, and aboliſhed the handwriting of the Ordinances, and thoſe Legal Ceremonial Injunctions, touching Circumciſion, and the obſervation of Days, and ſeveral Waſhings, and Sacrifices, Eph. 2.15. in the obſervance of which, the Jews teſtified againſt themſelves, 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 cancell'd thoſe Ordinances(d)(d)Chirographum foreign pro foreign quod in decretis poſitum erat. Nonnulli referunt ad praeſcripta Judaica (quorum caput erat Circumciſio) ſeu ad Legales Ceremonias, cum continua illarum repetitio nihil aliud fuerit, quam perpetua peccatorum confeſſio, Heb. 10.1, 2, 3, 4.Heb 10:1Heb 10:2Heb 10:3Heb 10:4 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 obligation 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)(e)Ceremoniae fuerunt umbra rerum futurarum, cujus umbrae corpus, h. e. complementum adumbratum, eſt Christus. 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 Moral 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 Sabbaths, 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**Concerning the morality of the Chriſtian-Sabbath, ſee Knowl. and Practiſe, pag. 256.. 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.

p. 3397. 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)(f)foreign. Nemo velit vos culpabiles reddere. Let no man arrogate to himſelf an imperious power over you, to determine what he pleaſes, as the Brabeutae were wont in the Olympick Games. Nemo vos foreign pro libidine. provided for them in Heaven, by departing 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)(g)Penetrans in ea quae non vidit, i. e. quae non novit, jus ſibi faciens loquendi de incognitis. into things they knew nothing of, being vainly puft up with a conceit of their own corrupt minds. He ſhews, that theſe Angel-worſhippers 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 Baptiſm 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 abrogate 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 injunctions, namely, concerning abſtinence from meats. Touch not, taſte not, handle 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 required. They had alſo a ſhew of Humility, and ſubmiſſive obedience to the Injunctions of Superiors. Laſtly, they had a ſhew of Mortification, and Auſterity 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,Capellus, ſic foreign. Culpat Apostolus quod honorem Corpori nullum habeant, ad carnis expletionem, h. e. ad ſatietatem neceſſariam, quemadmodum cum jejuniis, & aliis modis, ſuperstitioſi ſe affligunt. Gomar. 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 above, 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 p. 3401 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 mortifie their corrupt luſts, ſuch as Uncleanneſs, inordinate Affection, evil Concupiſcence, and Covetouſneſs, which he calls Idolatry, becauſe it draweth away our Love, Truſt, and Joy from God, and placeth them upon Wealth and Riches. Theſe Luſts, he ſhews, are the ſeveral Members**Thoſe Luſts may be called Members, becauſe the Reaſon and Will of corrupt man doth produce Operations by them as the Body doth by the Member…. 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 endeavour to mortifie theſe Luſts, he tells them, that the wrath of God, with its dreadful effects, cometh upon thoſe who go on contumaciouſly and impenitently 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 contumelious ſpeaking againſt their Neighbours, as alſo all filthy communication, 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)(a)There were many Ceremonies in Baptiſm, us'd in the Primitive 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.Col 3:9Col 3:10Rom 6:4Rom 6:5the old man, that is, the corruption of Nature, with manifold actual tranſgreſſions proceeding there-from; and put on the new m…, that is, new and ſpiritual qualities, whereby their corrupt 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 accepted 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 knowledg 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 another, (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 exhorts them, eſpecially to put on Charity, which is the moſt perfect bond **Charitas, vinculum perfectiſſimum, animos ſcil. conjungens., binding, and knitting all the faithful, and members of the Church together. And that the love(b)(b)Et que cet amour de la paix que Dieu recommande, &c. Amiraut. of peace, (which God ſo effectually recommends to his Children), 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 another; 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 p. 341the 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 divine 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 compos'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 whatever 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 gracious 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 irritating 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 Maſters. 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; remembring 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 thankſgiving thereunto. And in particular, he deſires them to pray for him, and Timothy, That God would afford them opportunities, and endue them with a p. 342ſpirit 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 exhorts them to carry themſelves wiſely towards the Heathen and Infidels, among whom they lived (who were without the viſible Church), and to improve every opportunity of doing them good, and of gaining them to embrace the faith. And particularly, that they labour to order their ſpeech and ordinary 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**V. 6. foreign] Hic infinitivus eſt vice gerundii: Sciendo quomodo reſpondere cuique debeatis, nempe de fide interrogati, 1 Pet. 3.15. Gr.1 Pet 3:15 and to good purpoſe upon every occaſion, 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 Tychicus, 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)(b)This Ariſtarchus being deſcended of Jewiſh Parents, and being converted 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.Acts 19:29Acts 20:4Acts 27:2a Macedonian, and John Mark, Nephew to Barnabas, touching 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 reſpectfully, 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 companions 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)(c)See Rom. 15.30. 2 Cor. 1.11.Rom 15:302 Cor 1:11 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 ſalute 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 themſelves, they ſhould cauſe it to be ſent and read in the Church of the Laodiceans; 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 contained therein. He directs them to admoniſh their Miniſter Archippus (who in the abſence of his Collegue Epaphras, had, as it ſeems, been ſomewhat ſlack), p. 343to conſider the nature and weight of the Miniſterial charge with which he was intruſted by Chriſt**foreign, i. e. foreign. A Chriſti authoritate, 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 undeſerved 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.