Brief Exposition of Philippians and Colossians, Exposition 2 · Chapter 1

Brief Exposition of Philippians and Colossians · Exposition 2 · Chapter 1

p. 128CHAP. I.

IN the first part of this Chapter (after the inscription, v. 1, 2.) he insinuateth himself upon their affections, and maketh way for his main purpose: First, by shewing he did give thanks to God for them, v. 3. being moved thereto by the report of their spirituall graces, v. 4, 5. Secondly, by commending them for their fruitfulnesse, v. 6. and their Pastour Epaphras unto them, v. 7, 8. Thirdly, by shewing he prayed also to God for them: 1. for increase of knowledge, v. 9. 2. for growth in holinesse, v. 10. and 3. for courage under sufferings, v. 11.

In the second part, he giveth a brief sum of saving doctrine; wherein he declareth, how God doth fit the Elect for Heaven, v. 12. by calling them effectually, v. 13. and pardoning their sin, v. 14. Next, he describeth Jesus Christ the Redeemer of the Elect, from his internall relation to God, as being his Image, v. 15.—his externall relation unto all things created, as being before them, v.—15. their Creator, last end v. 16. and their upholder, v. 17. and from his relation to the Church, as being her Head, &c. v. 18. and from his furniture to the Office of Mediatour, v. 19. especially to reconcile man with God, v. 20. which generall doctrine of reconciliation, he applyeth unto the Colossians, v. 21, 22.

In the third part, he exhorteth them to continue in this doctrine, confirming the same; First, from the authority of his Office, v. 23. which, together with the doctrine preached by him, was confirmed by his sufferings, v. 24. and from his call to the Office, v. 25. Secondly, from the worth of the doctrine in it self, v. 26, 27, and thirdly, because it was the same doctrine which he himself preached, v. 28. with great pains, and much divine assistance, v. 29.

p. 129Vers. 1. Paul an Apostle of Jesus Christ, by the will of God, and Timotheus our brother, 2. To the saints and faithfull bretheren in Christ, which are at Colosse, grace be unto you, and peace from God our Father, and the Lord Jesus Christ.

IN these two verses, is, the inscription of the Epistle, containing, first, a description of those who sent it, from their names and adjuncts, v. 1. Secondly, of those to whom it was directed; from the place of their habitation, and three excellent Epithets. Thirdly, the Apostle's usuall salutation, v. 2.

From the persons who sent the Epistle; Learn 1. How free and powerfull must divine grace be, which of a persecuting Saul (Acts 8. v. 3.) did make an Apostle Paul. 2. In the first beginning of the Christian Church, there were a certain kinde of Office-bearers, named Apostles, who were called immediatly by God, Joh. 20. 21. had infallible knowledge of the doctrine of the Gospel, by immediate inspiration from the Spirit of God, Joh. 16. 13. were not tyed unto any certain charge, further than rules of prudence did direct, Matth. 28. 19, were gifted with power to work miracles for confirmation of their doctrine, Mark 3. 15. the glad tidings of grace being then but new, Joh. 1. 17. And did occasionally exerce the duties of all the Office-bearers of the Church, Acts 4. 35. Of which Apostles, Paul was one: Paul an Apostle. 3. Jesus Christ the Mediatour, is intrusted with the work of sending out Ministers to his Church; for, he is the Churches Head, Eph. 5. 23. unto whom it belongeth to provide all things necessary for the body: hence Paul is the Apostle of Jesus Christ, as being sent by him. 4. The Father's will and Christ's, do fully agree in that which tendeth to the Churches good, as here, in sending forth an Apostle, Paul is an Apostle of Jesus Christ, by the will of God. 5. None ought to intrude himself upon any Office, much lesse upon an Office in the Church, without p. 130an orderly call: Paul is an Apostle of Jesus Christ by the will of God. 6. It concerneth a Minister to be so clear in the matter of his Call, that he may be able to avow it unto others, especially when his Calling is questioned, Am. 7. 14, &c. when he hath to do with those that know him not, as here, chap. 2. v. 1: and when he meeteth with contempt and other discouragements in the discharge of his Calling, Jer. 17. 15, 16. So Paul upon some, or all of these occasions, avoweth his Calling: An Apostle of Jesus Christ. 7. The most gracious, able, and eminent Christians, should be, and ordinarily are so disposed, as not to despise the lesse eminent and weaker; but giving them all due respect, are to take their assistance in any thing wherein they may be useful; especially, seeing God hath not given all things unto every one, and the meanest have somewhat whereby they may prove steadable to the best, 1 Cor. 12. 21, 22. So Paul joyneth Timothy with himself in the Inscription, though Timothy was not an Apostle, or Penman of Scripture; because he being well known unto those Colossians, his assent might adde the more weight unto that which is written, and that hereby Timotheus might be yet more commended unto them, as being so highly honoured by such an eminent Apostle; for which cause also Paul giveth him the name of Brother, they being fellow-labourers in the Gospel; Timotheus our Brother.

From the description of those unto whom the Epistle is directed, Learn, 1. Though all the members of the visible Church be externally Saints, and federally holy, 1 Cor. 7. 14. yet there are some, who, besides that relative holinesse, are really Saints, inherently holy, and indued with gracious vertues and qualifications, and such God respecteth most; for whose sake mainly he sendeth his word unto others, 2 King. 3. 14. for, Paul writeth to the Saints in this latter sense mainly, though not excluding the former. 2. Whoever are Saints, are also faithfull, and Believers; whoever are Believers, are also Saints; and so far and in the same sense that a man is a p. 131Saint, he is a Believer also: they who are externally Saints, and federally holy, do professe at least the doctrine of Faith, either personally, or parentally; and they who are inherently holy, are also inherently and savingly Believers, as not only professing the doctrine, but also assenting to the truth of it, and imbracing it in their hearts; and again, all such Believers are really changed from sin to holinesse: So these two are here conjoyned, as being of equal extent; To the Saints, and faithful. 3. All Saints and Believers, are also Brethren, because of their professing the same Religion, and worshipping the same God, Deut. 17. 20. because of their brotherly love and affection, 2 Thess. 4. 9. because they have one Father, God, and one elder Brother, Jesus Christ, Joh. 1. 12. and because they are all ingrafted in one mystical body, and quickened by one and the same Spirit, Eph. 4. 4. as natural Brethren have their birth from the self-same parents; so the Saints and faithful are also Brethren. 4. There is no sanctity, faith, or fraternity of any moment unto salvation, except it be founded upon Christ, flowing from him, and relating to him: whatever is of those among Heathens, and men otherwise destitute of Christ, is only counterfeit, not real; civilizing, not saving, Mat. 5. 46. so they are Saints, Faithful, Brethren in Christ. 5. After Christ's incarnation and death, free-grace hath enlarged it self much beyond its ancient bounds: for, whereas before, the bounds of the people were according to the number of the children of Israel, Deut. 32. 8. there is now a Church of Saints and faithfull brethren at Colosse.

From the salutation, Learn, 1. Gods favour and free-grace is to be sought after in the first place, whether for our selves or others, and all other things which tend to our happiness here, or hereafter, as streams flowing from that fountain; thus Paul wisheth for grace first, and peace next. 2. Where Gods grace and favour is obtained, all other things prosperous will undoubtedly follow, in so far as God seeth them to conduce for our good, Matth. 7. p. 13211. as appeareth from the connexion between the good things wished for by the Apostle: Grace be unto you, and peace. 3. Gods grace and favour, together with all good things flowing from it, is the peculiar allowance of those who lay claim to God as theirs, according to the tenor of the Covenant of grace: for, Paul, in seeking grace and peace, owneth God as Father; from God our Father. 4. As God hath fulnesse of grace, and of all things necessary, to be conveyed unto lost sinners; so there is no accesse unto him, to receive of that fulnesse from him, but through Jesus Christ, who is Mediator betwixt God and man, 1 Tim. 2. 5. for, he wisheth grace from God the Father, through Jesus Christ.

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

That the Apostle may excite those Colossians to constancy and progresse in faith and piety, and in order thereto, procure their attention and benevolence, he sheweth that he and Timothy, did make conscience of giving thanks to God on their behalf; and this they did alwaies when they prayed for them. Doct. 1. So apt are people to reject Truth, when there is any prejudice against the Preacher (1 King. 22. 8.) that whosoever would preach to any good purpose must labour so to bear in upon peoples affections, that they may have ground to conceive of him, as of one that loveth them; this the Apostle doth here through the whole Preface unto the 12. verse. 2. As it is our duty in relation to God, Matth. 9. 8. so it speaketh much our hearty affection unto others, when the graces of God, parts, and abilities that are in them, do not produce carnal emulation or envy, Numb. 11. 29. nor flattering commendations of the men themselves, Job, 32. 21. but furnisheth us with matter of thanksgiving unto God: Thus Paul doth evidence his affection to those Colossians; We give thanks to God. 3. God is the Father of Jesus Christ, not p. 133only as God, by an eternall generation and communication of his whole essence unto him in a way unspeakable Ps. 2. v. 7. but even also as man through vertue of the personal union of the two natures in Christ, and in a special way, which doth far excell all other wayes, whereby he is a father to other men and angels, Luke 1. 32: thus God and the Father of our Lord Jesus Christ, are one: for, the particle and, is exegetick of the same thing, and not copulative of things different. 4. In all our performances we should eye God, with a respect had to Jesus Christ; seeing the Father is well pleased only in him, both with our persons and duties, Matth. 3. 17. for, in giving thanks, he eyeth God, with a relation to Christ: We give thanks to God, and the Father of our Lord Jesus Christ. 5. Then is the fittest time to give thanks to God for favours bestowed, when our hearts are somewhat elevated to God, and our affections somewhat warmed in the duty of prayer; and the duties of prayer and praise do mutually contribute for the help one of another: thus the Apostle gave thanks, alwayes praying for them, that is, alwayes when he prayed for them: for so are the words to be ordered, and not praying alwayes, as if he had been constantly praying for them.

Vers. 4. Since we heard of your faith in Christ Jesus, and of the love which ye have to all the saints.

He declareth the reasons of his thanksgiving, to wit, those spirituall graces which were eminent in them: of which he instanceth two, and doth illustrate them from their principall object, faith in Christ, and love to all the saints. Doct. 1. Where there is saving grace in any, there is sufficient ground of rejoycing in God for them, whatever be their case otherwayes: and where this is not, there is little besides but matter of grief; all other things without this, being but a curse and snare unto them, Tit. 1. 15. So Paul giveth thanks, having heard of their faith and love. 2. Of those spirituall favours, the injoyment p. 134whereof, is a ground of thanksgiving; faith is among the first: for, thereby we are united unto, and have communion with Christ, Eph. 3. 17. hereby we are justified, Rom. 5. 1. and our hearts purified, Acts 15. 9. and all our performances accepted, Heb. 11. 4. So he thanketh God for their faith, in the first place. 3. Though there be no Scripture-truth, unto which, being once made known, the grace of faith giveth not a firm assent Acts 24. 14. yet Jesus Christ, and those truths which speak of him, are the principall object of saving and justifying faith; and therefore it is called, faith in Jesus Christ. 4. There is a necessary connexion betwixt the graces of faith and love, the former without the latter being dead, Jam. 2. 17. and the latter without the former, being not reall, but in appearance onelyonly, or at the best but a morall vertue, and no saving-grace, Matth. 5. 20. so they are here conjoyned, of your faith in Jesus Christ, and your love. 5. Though Christians are bound to love all men, even their enemies, Matth. 5. 44. yet seeing God is to be loved chiefly, and all others but in subordination to him, Matth. 22. 38, 39. it followeth, that those are to have most of our love, who resemble God most; therefore the love of those Colossians was chiefly towards the saints. 6. We are to lay out our love upon Saints, as they are Saints, for the reality or appearance of good in them and not for other by-respects only, or mainly, as of kindred, friendship, or favours bestowed by them, Matth. 5. 46. neither are we to with-draw our affection from any such, because of their infirmities, their differing from us in opinion, or personall injuries received from them, 2 Cor. 12. 15. for so their love was to all the saints, none being excepted.

Vers. 5. For the hope which is laid up for you in heaven, whereof ye heard before in the word of the truth of the Gospel:

He sheweth the cause moving them to persevere in p. 135those graces, to wit, the hoped-for reward of glory preserved for them in Heaven, and made known unto them; yea, and the hope whereof was wrought in them, Rom. 10. 17. by the word of truth, that is, the Gospel. Doct. 1. The believers portion is not given him in hand, he hath it onelyonly in hope: for, it is called, their hope, a thing only hoped for. 2. The believers portion is laid up for him, and safely kept for his use, and that in a most sure place, to wit, in Heaven, where neither moth, nor rust doth corrupt, nor thieves do break through and steal; which is said up, to wit, safely, as a parent would hide a treasure for the use of his childe; so doth the word signifie, which is laid up for you in Heaven. 3. As there is little to be expected and hoped for on earth by a man who will live godlily, except temptations and crosses, 2 Tim. 3. 12. so he eying of this rich reward of glory laid up in Heaven, is a strong incouragement to persevere in faith, love, and other graces: and it is lawful for Christians to have an eye to this reward, as a motive to duty: providing, 1. it be not looked at as a thing to be merited by their obedience, Rom. 6. 23. Nor 2. As the onelyonly or chief motive, 2 Cor. 5. 14. thus they were incouraged, not from any thing earthly, but from the hope which was laid up for them in Heaven. Doct. 4. That ever Heaven and glory should be injoyed by any of lost mankinde, was a thing that Nature's light could never have dreamed of, except God himself had made it known by his Word: thus he mentioneth the hearing of this rich reward by the Word preached, as the mean whereby it was made known unto them, whereof ye heard in the Word. 5. It is the word preached which the Lord doth ordinarily blesse, as his instrument for begetting saving faith, and the hope of glory in us: the word not onelyonly propounding and making known to the understanding, the object of those graces, which was before hid; but the Lord also, at, or after the hearing of this Word, infusing them into the heart, Acts 16. 14. Thus he mentioneth the hearing of it, as the mean also, whereby the saving p. 136hope of this reward was wrought in them: whereof ye heard before in the word. 6. Though the whole Word of God be true, Ps. 19. 9. as being the word of him who cannot lie, Tit. 1. 2. yet the Word of the Gospel is eminently the Word of Truth, as having Christ for its main subject, who is the way the truth, and life, Joh. 14. 6. and being confirmed by the Testatours blood. Joh. 18.—37. for, saith he, in the word of truth, that is, of the Gospel. 7. It is this Word of the Gospel, the preaching whereof doth make known unto us, and worketh in us that blessed hope: the Word of the Law, as distinct from the Gospel, doth onelyonly damne, 2 Cor. 3. 6, 7. but the Word of Grace, revealed in the Gospel, bringeth salvation, Tit. 2. 11. So the Apostle speaking of that glorious reward, he addeth, whereof ye have heard in the word of truth, that is, of the Gospel.

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

Having mentioned the Gospel, he commendeth it, and the Colossians joyntly with it: 1. The Gospel preached to them by Epaphras, was the same which was preached by the Apostles through the world. 2. It had brought forth fruits of an holy life in those who heard it, especially among them. 3. Those fruits were timeous and constant. Every one of which particulars, may be looked upon as an additionall cause of his thanksgiving to God for them. Doct. 1. God bringeth the Gospel unto a people before they send for it: he is found of them who sought him not, Isa. 65. 1. which is come unto you, saith he. 2. This is matter of praise to God, when the light of the Gospel breaketh up, where before it was not, and is accompanied with early and constant fruits of humility, faith, love, and other graces, among those to whom it is preached: for, those are reasons why he thanked God for them: which is come unto you, and bringeth forth p. 137fruit, &c. 3. Christ can most swiftly drive the chariot of his Gospel when he pleaseth, as appears from this, that within a few years after his death, it was in all the world, that is, in all the Airts and principall parts of it, and in opposition to that astricted dispensation under the Old Testament. 4. This may serve abundantly to commend a doctrine preached, so that hearers may safely venture on it, as the truth of God, that First, It is the same which the Apostles did preach through the world, which may be known by their writings, 1 Joh. 1. 3. although it differ much from that which is taught in the Romish Church, or any other particular Church on earth. Secondly, That it bringeth forth fruits of an holy life, as the Gospel hath alwayes some of those fruits, among some of them who heard it; and no other doctrine, whether humane Philosophie, morall precepts, or the Law it self, as distinct from the Gospel, can throughly and inwardly sanctifie those who have the knowledge of it, Heb. 10. 1. Thirdly, That the fruits brought forth by it, are early and constant, not as the morning dew, which passeth away: for, the Apostle, from these three, commendeth that doctrine which Epaphras had taught them; as it is in all the world, and bringeth forth fruit since the day, &c. Doct. 5. That the doctrine preached may be fruitfull among a people, it is required, First, That not onelyonly they hear it, but also believe it: for, by knowing, is meant believing; see upon Phis. 3. 8. since the day ye heard and knew. Secondly, That use be made of, and hold laid chiefly upon the free grace of God through Christ; this is pointed at, while he giveth unto the Gospel the name of grace, in relation to bringing forth of fruits: and knew the grace of God. Thirdly, That as the Gospel would be sincerely taught by Preachers, without any mixture of errour; so it would be heard, believed, and the grace which is offred by it, imployed by people sincerely, not hypocritically, by pretending only to do, when really they do not: for, the word in truth may relate both to Epaphras his sincerity in preaching, p. 138and to their reality in practising what was professed by them; and knew the grace of God in truth, saith he.

Vers. 7. As ye also learned of Epaphras our dear fellow-servant, who is for you a faithful Minister of Christ: 8. Who also declared unto us your love in the Spirit.

Having commended the doctrine, he commendeth the Preacher, Epaphras, in opposition to the false Teachers, who, it is like, did labour to weaken his authority, because he was not an Apostle. He is commended, First, From his relation to Paul, as being dear unto him, and a fellow-servant with him. Secondly, From his office, as being a Minister, enlarged from his fidelity in it, and relation to them, ver. 7. Thirdly, From his respect unto them, evidenced by the good report which he had brought to Paul of them. Doct. 1. Whoever loveth the successe of the Gospel, would by all means labour to beget and entertain a good understanding betwixt a faithfull Minister and his flock: for, to this end, doth Paul commend Epaphras, as his dear fellow-servant, &c. 2. Ministers especially, should be so far from bearing down the deserved estimation of others, & envying of their zeal in the Lords work, lest it may detract somewhat from them, (Phil. 1. 15.) that the more zealous a man be for God, the more diligent and faithful in the work of gaining souls, he ought, and will (if they themselves be honest) have a greater share of their affections: so, because Epaphras was faithful, he is dear unto Paul; our dear fellow-servant, who is a faithful Minister. 3. Whatever odds there be among Ministers in their gifts and parts, they ought all to draw together in one yoke for advancing of the Lords work; seeing there is work for all, Matth. 9. 37. and the meanest may be helpfull, 1 Cor. 12. 21. So Paul looketh on Epaphras as his fellow-servant, though he was much above him for estimation and parts. 4. As the dignity of the Ministerial-Calling is such, that it challengeth reverence and respect from all, unto those p. 139who are intrusted with it, 1 Tim. 5. 17. So, a Minister who would be respected either by God or man, ought to be faithful, eying his Masters glory in the first place, and not his own, 1 Pet. 4. 11. and promoving to his uttermost the spiritual good of those who are committed unto his charge, by omitting nothing which may conduce for that end; doing nothing which may hinder it; preferring their profiting to his own profit, pleasure, and ease, 1 Cor. 10. 33. yea, and upon all hazard preferring their profit to their sinful humours, Gal. 1. 10. and where this is, it commendeth a Minister much; so Epaphras is commended in that he was a faithful Minister. 5. As people would respect all the Servants of Jesus Christ, Phil. 2. 29. so chiefly those who are their own Ministers, and actually trusted with the charge of their souls: for, he will have them respecting Epaphras, because he was their own Minister: who is for you a faithful Minister. 6. To speak unto the deserved commendation of those that are absent, without detracting any thing from their just worth, is praise-worthy, and evidenceth a man's faithfulnesse much towards those of whom he so speaketh: as the contrary doth argue a man to be unfaithfull, Jer. 9. 4. for, this was an evidence of his being faithfull for them; he also declared unto us your love, faith he. 7. Then is love praise-worthy, when it is in the spirit, or spiritual, that is, wrought by the Spirit of God, Gal. 5. 22. when it is in a spiritual, or renewed heart, 1 Pet. 1. 22, 23. and drawn out by spiritual considerations and motives, chiefly such as the work of grace already in the person loved, Gal. 6. 10. or some hope at least that this work may yet be, where it is not, 1 Cor. 13. 7. and not by carnal, natural, or civil motives only, Matth. 5. 46. for which reasons their love, is said to be in the Spirit.

Vers. 9. For this cause we also, since the day we heard it, do not cease to pray for you, and to desire that ye might be filled with the knowledge of his will, in all wisdom and spiritual understanding.

p. 140Having shewen how he had thanked God for them, he mentioneth now his praying for them: and this as a further mean to procure their good-will. In this verse is, first, the cause moving him to pray, to wit, that he heard by Epaphras of their love. Secondly, the manner of his prayer, it was timeous, constant, and servent. Thirdly, the first of those things which he prayed for, to wit, increase and fulnesse of the knowledge of Gods revealed will: which knowledge he divideth in two. First, wisedome; whereby we know celestiall mysteries revealed in Scripture. Secondly, understanding, whereby, as it is distinguished from wisedome, we know our duty, and the right way of reducing all our knowledge to practice. Doct. 1. As the graces of God's Spirit in any, are matter of thanksgiving to God; so they are incitements also unto prayer for those who have them: for, the graces of the best are but imperfect, 1 Cor. 13. 9. subject to decay, Rev. 2. 4. and may be abused, 2 Cor. 12. 7. Hence Paul takes occasion from their graces, for which he had blessed God, verse 4. &c. to pray to God for them: for this cause we pray. 2. As our praying to God for others, doth evidence much our affection to them; so, the expressions of our sympathie that way, would be timeously begun, and constantly continued in: Thus Paul, to testifie his affection towards this Church, sheweth, he prayed for them, and that timeously: Since the day we heard it, and constantly, we cease not: which is not to be understood, as if he had done no other thing but that, he had a rooted desire after their good, which was alwayes expressed by him in prayer, when opportunity did offer. 3. The knowledge of God's will revealed in Scripture, is to be studied above the knowledge of any other thing besides; as being more sublime, 1 Cor. 2. 6, 7. and so more pleasant, yea and more profitable, verse 27. nor any other: for, whileas he prayeth, that they may be filled with the knowledge of Gods will, he speaketh of his revealed will Deut. 29. 29. 4. They who know most of God's will revealed in Scripture, come far short of what they p. 141should know; there is a fulnesse of knowledge which is attained by none, 1 Cor. 13. 12. but should be aimed at by all: for, notwithstanding the Apostle had heard of their knowing the grace of God, verse 6. yet he prayeth here, that they may be filled with the knowledge of his will. 5. Our desires after spirituall good, would be inlarged, and in a manner insatiable: great things would be sought from God; for, he is a great King, Ps. 95. 3. whom it becometh to give largely; so he seeketh, that they may be filled. 6. As wisedome, or kowledge of divine mysteries, and of the things of faith, is requisite: so also is understanding, or knowledge of our duty, and of the right way to go about it; with due respect had to time (Ps. 1. 3) place (Ecc. 5. 1) company (Ps. 39. 1) and other circumstances, Luke 8. 18. upon the right ordering whereof, the goodnesse of an action dependeth much, Ps. 50. 23. In all wisedome and understanding. 7. The knowledge, wisedome and understanding, mainly to be sought after, is spirituall that is, of things spirituall, 1 Cor. 2. 2. attained unto by spirituall means, as prayer, hearing, reading, and meditation, Psal. 119. 18. Prov. 1. 8. and produced in us by the Spirit of God upon the use of those means, 1 Cor. 2. 10. for, he saith, in all spiritual wisedome &c. 8. There is no part of this spirituall knowledge and wisedome, the attaining whereof is not to be endeavored by us: some truths are indeed more necessary to be known than others, Heb. 6. 1. yet we are not to slight the knowledge of any revealed truth, Acts 20. 27. In all spiritual wisedome and understanding.

Vers. 10. That ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God.

He prayeth, secondly, for increase of holinesse to them, or, for such a conversation, as is worthy of the Lord: which he brancheth forth in three: First, their aiming in all things to please him, as the scope of all their actions. Secondly, p. 142fruitfulnesse in good works. And thirdly, growth in the saving knowledge of God. Doct. 1. Spirituall knowledge, wisedome, and understanding is to be sought after, not to be puffed up with (Coloss. 2. 18.) or, to rest upon it, Luke 12. 47. but that we may order our practice according to it: for, the end why the Apostle did pray for knowledge to these Colossians, is, that ye may walk worthy of the Lord. 2. It is not every sort of walking which is required as the fruit of knowledge; but a walking worthy of the Lord, which doth not import a dignity or worth in our walking, to recompence the Lord, but onelyonly a beseemingnesse, and not repugnancie to that state whereunto we are called by him (as the same word is well rendered, Phil. 1. 27.) which may consist with many failings and sins of infirmity, where there is selfjudging for them, Rom. 7. 14. 3. That we may thus walk worthy of the Lord, it is required, first, that there be an habituall purpose at least in every action, and an actuall purpose in actions more solemne and weighty, to please him by our obedience to him: for, so the Apostle explaineth walking worthy, to wit, unto all well-pleasing. Secondly, there must be fruitfulnesse following upon his pains towards us; and this must be in works which are good, as being commanded or warranted by God for the matter, Isa. 29. 13. and gone about in the right manner, chap. 3. v. 17. and no good work is to be omitted, unto which we have a calling from God, Luke 12. 14, Being fruitful in every good work. Thirdly, as fruitfulnesse in good works maketh much for the increase of knowledge: so, if we would walk worthy of the Lord, we must be growing in knowledge: Ignorance in professors, dishonours God as much as fruitlessnesse: for, increasing in the knowledge of God, is joyned with fruitfulness, and both of them required, in order to their walking worthy of the Lord.

p. 143Vers. 11. Strengthened with all might, according to his glorious power, unto all patience and long-suffering with joyfulnesse.

In order to their walking worthy of the Lord, unto all well-pleasing, he prayed thirdly, that they being furnished from above with power, might patiently endure whatsoever afflictions they should meet with in the way of their duty, and that with joyfulnesse. Doct. 1. God is well-pleased with, and much honoured by those who are christianly, and upon right grounds, patient under the crosse, and cheerfull: for, in order to their walking worthy of the Lord, unto all well-pleasing, spoken of v. 10. he prayeth that they may be strengthened unto all patience and long-suffering, in this verse. 2. So many are our spirituall adversaries, Eph. 6. 12. so many are their onsets from all hands, 2 Cor. 2. 11. and so necessary is it to overcome not onelyonly one, but all, Heb. 12. 4. that no lesse is required than might, and all might, for carrying the victory in this Christian warfare: for, the Apostle prayeth for it: being strengthened with all might. 3. This might, and all might, wherewith Christians are furnished, is not their own, they are but weak and infirm in themselves, even though renewed and sanctified, Rom. 7.—18. their strength must be sought by prayer from God; and, it floweth from no other fountain than the power of God: for, Paul seeketh it by prayer, and pointeth at the power of God, as the great Magazine from whence it cometh: according to his glorious power. 4. The power of God, whereby believers are strengthened, is alwayes glorious, as being still victorious over strongest adversaries, Rom. 8. 37. and making weak believers to overcome principalities and powers, 2 Cor. 12. 9. According to his glorious power. 5. Christian strength and fortitude, is best seen under saddest sufferings: and when crosses and hardships are entertained with patience, and continued crosses with long-sufferings, or with patience p. 144drawn out in length, it speaketh much of christian strength and courage: for, the effect of their being strengthened with all might, is, all patience and long-suffering. 6. There is an allnesse, or universality, which ought to be in this grace of patience. First, with respect to the subject; it ought to quiet the whole man, his hand, his tongue, his heart, Psal. 37. 1. Secondly, to the grace it self, as being without any mixture of passion, so far as is possible, I am. 1. 4. Thirdly, with respect to crosses of all kinds, Heb. 12. 4. And fourthly, It ought to be extended to all times, so long as the crosse continues, Heb. 11. 27. Unto all patience. Doct. 7. Our patience must not be unwilling, and, as it were, extorted by force, but ought to proceed from a joyful mind, as knowing all things work together for our good; and that one day we shall be above the reach of sufferings, Matth. 5. 12. Long-suffering with joyfulness.

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

The Apostle, in the second part of the chapter, being to propound a short sum of christian doctrine, doth by way of thanksgiving, make mention of God the Father his gracious work, whereby he maketh the Elect fit to partake of Heaven, the bright and glorious Inheritance of the Saints. Doct. 1. Christian joy, if of the right stamp, doth vent it self, not in lascivious expressions, or gestures, Eph. 5. 4. but in thanksgiving to God: for, having spoken of their long suffering with joyfulnesse, he sheweth from his own example, how their joy should be expressed, to wit, by giving thanks to the Father. 2. The serious consideration of the admirable work of our Redemption, may make a man rejoyce under the saddest of crosses: for, he pointeth at the reason of their joyfulnesse, to wit, the work of our Redemption, whereof he here speaketh. 3. So admirable is the work of our Redemption, p. 145and so much of mercy, Rom. 5. 8. justice, Isa. 53. -9, 10. and divine condescendence is manifested in it, Joh. 3. 16. that Paul can hardly speak of this subject without giving of thanks to God, and exciting of others to do the like: Giving thanks to the Father. 4. Heaven is a lightsom and splendid Inheritance, full of the light of knowledge, 1 Cor. 13. 12. joy, Psal. 16. 11. and glory, Dan. 12. 3. for, it's Heaven whereof he speaketh, while he saith, the inheritance in light. 5. Heaven is the portion of those only, who are Saints: no unclean thing shall enter there: for, it is the inheritance of the Saints. 6. As the greatest blessing, such as Heaven, & all that is in it, are communicable to lost sinners; so, that any cometh to Heaven, proceedeth not from his own merit or worth, but from Gods free gift: for, it is called an Inheritance, or, as it is in the Original, a Lot, in allusion to the Land of Canaan, where every Tribe enjoyed a portion, not according to their own choice or worth, but as God did measure out unto them by lots; see Josh. 18. 10, &c. 7. None who are unfit or unmeet for Heaven, getteth accesse to it: He makes us meet before we partake of that Inheritance. 8. Every man in his natural state, is unfit for Heaven, as being under Gods curse, Gal. 3. 13. an heir of Hell and wrath, Eph. 2. 3. He finds us unmeet, and maketh us meet. 9. It is not in the power of fallen man, being dead in sins and trespasses (Eph. 2. 1.) to quicken himself, and come to God, whereby he might be meet for such a glorious Inheritance; it is only God who thus maketh lost sinners meet: who hath made us meet.

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

He explaineth how God doth make us meet, to wit, by drawing us out of that corrupt state of nature, wherein we were detained as slaves, and translating us into the state of grace, called Christ's Kingdom, as Rom. 14. 17. p. 146This he doth in our effectual calling. Doct. 1. Man's natural state, is a state of darkness, without the light of saving knowledge, 1 Cor. 2. 14. solid comfort, Isa. 57. 21. or true holinesse, Eph. 2. 2. which in Scripture is called light, Matth. 5. 16. for our natural state is here called darkness. 2. Every man is kept in slavery under the power of sin and Satan, Eph. 2. 2. so long as he continueth in that his natural state; we are even under the power of darknesse. 3. The affections of man by nature are so far engaged to this sinful state, and so far a slave unto it, that except he be plucked out by the strong hand, there is no freeing of him from it: so far is he from rescuing himself by any power preserved in his own free-will after the fall of Adam: He must deliver us by main force, or, pluck us away, as the word signifieth: from the power of darkness. 4. Though God doth not constrain the will of man by force, yet he imployeth omnipotent power to remove his unwillingnesse, and to make him willing to obey his call, Eph. 1. 19. Who hath delivered us. 5. There is no middle state betwixt the power of darknes, and the state of grace: all who breathe, are either in the one, or the other: the Apostle mentioneth no other state, but the Power of darknesse and the Kingdom of his dear Son. 6. The state of grace, and Gods favour, is called a Kingdom: because by grace the hearts of men are subdued to God, as King, whose Laws are full of equity and moderation, Psa. 19. 7. and who moveth the wills of men sweetly, as being willing subjects in the day of his power, Psal. 110. 3. and doth not drive them on by tyranny or force. 7. The state of grace, is, the Kingdom of his dear Son, who is appointed of the Father to be head of the Church, by whom all do enter that do come to the Kingdom, Joh. 14. 6. and all grace is derived from God the fountain, through him; yea, he dispenseth grace and glory as he thinketh fit, Act. 5. 31. even he whom the Father loveth dearly, and through whom all the subjects of this Kingdom are dearly beloved also, Mic. 5. 5. The Kingdom of his dear Son.

p. 147Vers. 14. In whom we have redemption through his blood even the forgiveness of sins.

He explaineth further how we are meet for Heaven, and delivered from the power of darknesse, to wit, by our Redemption in Christ, from sin, Satan and wrath, by vertue of a price paid by the Mediator to the Fathers justice, even his blood, which Redemption he explaineth from its principal part, remission of sins in justification: for, Redemption is not here taken for the laying down of the price by Christ (as Luke 2. 38.) but for the fruits flowing from it, not for that compleat redemption and freedom from sin and misery, which the godly shall enjoy at the last day, Rom. 8 23. Eph. 4 30. but for that measure of freedom which Believers do enjoy here by faith, so that remission of sins is a principal part of it. Doct. 1. As all men by nature are in a state of bondage to sin, Satan, and wrath; so there is no freedom from this state, except Redemption go before: the word Redemption supponeth both these. 2. No way of Redemption could be accepted but that which is by giving of a ransom and recompence for the wrong done by sin unto Divine Justice: there is no redemption, but through blood. 3. None was fit to give this ransom but Jesus Christ, God and Man: In whom, to wit, Christ, we have redemption. 4 Nothing performed by Christ could be a sufficient ransom for this end, except he had crowned all his other actions and sufferings, by laying down his life, and undergoing a bloody and violent death: for, we have redemption through his blood; not as excluding his former obedience, but as being the complement and crowning of it, Rom. 5. 18, 19. 5. Though Jesus Christ did pay this ransom unto God, Eph. 5. 2. and not to Satan, whose slaves we are by nature; yet, by vertue of the ransom paid, we are delivered from Satans slavery, and sins dominion: for, the Apostle clearing what he had said, ver. 13. of our being delivered from the power of darknesse, he giveth this as a p. 148reason, In whom we have redemption through his blood: When God the just Judge was satisfied, Satan the Jaylor, and unjust Tyrant, did lose his right to keep us longer in bonds; so that Christ doth justly deliver the Redeemed Ones from him by force, Heb. 2. 14. Matth. 12. 29. 6. Though Christ by his obedience and suffering, did pay unto the Fathers Justice a sufficient ransom for our Redemption; yet we do not actually partake of that freedom until we be in him, and by faith united to him: In whom we have redemption. 7. Sin is the fountaincause of our slavery and bondage, so that it must be removed before our bondage cease: thus, speaking of our Redemption, he instanceth it in the remission of sin. 8. Because sin is a debt, obliging us either to pay an infinite price, or to undertake eternal wrath, Gen. 2. 17. therefore, that sin might be removed, the Son of God behooved to shed his blood for our ransom: We must have redemption through his blood, otherwise there is no remission of sin. 9. When this ransom is laid hold upon by faith, and we thereby ingrafted in him, the guilt of sin is freely remitted, and we compleatly pardoned; so, being in him, we have forgiveness of sins.

Vers. 15. Who is the image of the invisible God, the firstborn of every creature.

The Apostle, having mentioned our Redemption, doth here fall upon a description of the Redeemer, and this, both, that in his worth the worthlesnesse of all other things, whether of Angels, or dead Ceremonies, upon which the false Apostles did place equal honour with Christ (chap. 2. v. 8.) might be seen; as also that the sufficiency of his blood, in order to the redemption of sinners, might the better appear, as being the blood of such an one who is here described; First, From his internal relation to God: He is the image of the invisible God, as well in respect of his eternal generation, being the expresse image of the Father, Heb. 1. 3. as also, that being p. 149made man, God the Father did in him, and by him, as a lively image, set forth unto us his glorious attributes of wisdom, mercy, righteousnesse and power, John 14. 9. Secondly, From his eternal relation to all things created; He is the first-born of every creature, as being from all eternity begotten of the Father before any thing was created, and Lord and Heir of all the creatures, as the first-born was among the Brethren, Gen. 27. 37. Doct. 1. The knowledge of Christs worth, doth contribute much to confirm and illustrate the doctrine of mans Redemption; the excellency and fulnesse of Christ, being that strong Basis and corner-stone to uphold, and the great mean to carry on, and throughly to effectuate that admirable work, 1 Cor. 3. 11. Hence, speaking of man's Redemption, he inserteth in this verse and the three following, this excellent description of Christ, Who is the image, &c. 2. As the Divine Nature considered in it self is invisible, it being impossible with bodily eyes to behold him at any time; yea, and also with the eyes of the mind, except indirectly, while we'are in this life, 1 Cor. 13. 12. so the first person of the Godhead is conceived to be in a special manner invisible; because he did never, at least very seldom, appear in any visible shape to men, as the Son did frequently to the Patriarchs, and at his incarnation unto all; the holy Spirit did also appear in the form of a Dove, Matth. 3. 16. and of fiery tongues, Acts 2. 3, 4. for, the Father is here meant, while he saith, the image of the invisible God. 3. As the Son is of the same essence, and one God with the Father; so he is a distinct person from him: for, he is the substantial image of the Father; and an image must be somewhat distinct from that, whereof it is an image. 4. We cannot take up God aright, savingly, or to our comfort, but when we look upon him, as he is represented in the Man-Christ; wi…hout whom, God is a consuming fire to sinners; and in whom he is well pleased: So the man Christ is the image of the invisible God, a glasse wherein we may behold him. 5. Jesus Christ is true God, having an eternal being; he is not, as p. 150he is God, in the rank of Creatures, but hath a Lordship and Dominion over them all; so much is in these words, the first-born of every creature: he is first-born, who was Lord over his brethren, Gen. 27. 39. but not first created; and so there is no ground from this Scripture, to reckon him among the Creatures.

Vers. 16. For by him were all things created that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him. 17. And he is before all things, and by him all things consist.

He prosecutes the relation which Christ hath to things created, holding him forth, First, as their Creator; illustrated from a three-fold division of things created: First, from their place, things in heaven, and things in earth. Secondly, from their natures, visible or invisible. Thirdly, he divideth the Angels, one kind of the invisible creatures, in thrones, dominions, principalities, and powers; whereby probably is meant the severall degrees and dignities of Angels; but what those are in particular, is wholly unknown to us. Secondly, he sets him forth as the last end of all the Creatures, v. 16. Thirdly, as being before them all in time, and so explaineth how he is the first-born of every creature: and Fourthly, as the upholder of all the creatures by his power and providence, v. 17. Doct. 1. How bent men are to have but low thoughts of Christ, and of the ransome payed by him for the redemption of sinners, appeareth from the Apostle's multiplying of conceptions, to set forth his excellencie and worth. 2. Jesus Christ is eternall God, and so his blood of infinite worth, all things being created by him, as is twice affirmed in this verse, which can be said of none but God, Gen. 1. 1, 3. As the Father hath created all things, Gen. 1. 1. and upholdeth all things being made, p. 151by the word of his power, Acts 17. 28. so doth also the Son; all those externall works are common to the whole three Persons, who are onelyonly distinguished by their inward Personall properties, and order of working: for, by him, to wit, the Son, were all things created; and by him all things consist. 4. There is varietie of Creatures of different kindes, and different excellencies, that man may see somwhat of God in every kind, (Ps. 104. through the whole) and have somwhat whereupon to exercise every one of his externall senses, and every one of his inward faculties for that end: there being things visible, and so subject to sense; and things invisible, which cannot be taken up but by the understanding: things that are in heaven, that are in earth; visible, invisible. 5. All things created, even the most excellent, not excluding the glorious Angels, and those who most transcend others in power and glory, are created by Christ, the work of his hands: and so not onelyonly are in the rank of Creatures, but of his Creatures, and would be so looked upon by us; that he may have his own room in hearts, all other things being contained in theirs; for, Paul (that they might not detract any thing of the honour due to Christ, by giving it to Angels) extolls him as the Creator of Angels, and of all things, thereby depressing them as poor, weak, dependent Creatures; by him all things were created, that are in heaven, that are in earth, visible, invisible, whether they be thrones, &c. 6. All things are created for Christ; the manifestation of his glory as God, being the chief end of all, so that he is the Alpha and Omega of them all, Rev. 1. 8. all things being as from him, so for him. The setting forth of his glory is a rent due by all Creatures, and is accordingly performed by them: some give it in an active way, as Saints, and Angels, Rev. 19. 1. some in a passive way, as damned men, and Devils, Rom. 9. 17. and all in an objective way, as having God's glorious attributes exerced about them, and shining forth in them, in some one, in some another; in the Elect, mercy; in the Reprobate, justice, p. 152Rom. 9 22. and in all the Creatures, wisedome, power, and goodnesse, Psal. 19. 1. for, saith he, all things were for him. 7. All things created, whether in Heaven or Earth, visible or invisible, as they have their first being from Christ by creation: so they are continued and preserved in that their being, by his providence: if he should but with-draw his upholding hand, they would quickly return unto their first nothing, Ps. 90. 3. for, by him all things consist.

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

He describeth Christ, thirdly, with relation to his Church, shewing first he is her Head. Secondly, the beginning, root, and fountain cause of the Church, and of all the spirituall graces thereof. Thirdly, the first who rose from the dead, never to taste again of death, the onelyonly one that ever rose by his own power, and who shall raise again all his members, whereby his glory is made famous in all things, death it self not being excepted. Doct. 1. There is the same relation betwixt Christ and his Church, which is in the naturall body betwixt the head and the members: Christ, as man, being of the same nature with the Church, Heb. 2. 14. the same holy Spirit, which poured out grace on him, Ps. 45. 2. without measure, Joh. 3. 34. acting and residing in his members, Rom. 8. 9. 11. all spirituall life and motion, Col. 2. 19. yea, the common influences of the Spirit, flowing from Christ to the Church, Eph. 4. 7. there being an indissoluble tye betwixt Christ and every Believer, Joh. 10. 28. Christ being of much more worth than the Church is, and sufficiently instructed with power and right to prescribe Laws unto, and to govern and save the Church, Eph. 5. 23, 24. the Church again being subject to Christ's rule and Government, Eph. 5. 24. and, if separated from him, would be wholly dead, as deprived of all spirituall p. 153life and motion. Joh. 15. 4. for which causes, Christ, and onelyonly Christ, is the Head of the Church. 2. Jesus Christ is the first beginning, root, and fountain-cause of the Church, as being that second Adam, from whom all that new spirituall birth doth flow, 1 Cor. 15. 45. and whose vertue, purchased and applyed by him, reneweth the heart, and maketh the graces of the Spirit bud up in it, Cant. 4. 16. so, in relation to the Church, he is called, the active beginning, or first principle and author thereof, who is the beginning. 3. As Jesus Christ was once among the dead; so, he arose by his own power from death, to immortality and life, whereby he hath so vanquished death, that it must render up all his followers, 1 Cor. 15. 54. each of whom shall rise again from death by that same vertue, whereby Christ did raise up himself: for, in this respect, he is the first-begotten from the dead, 1 Cor. 15. 20. He maketh them partake of his Resurrection, as the first-born did give the rest a share of his Fathers goods, whereof he was Heir. 4. There is nothing of Christ, no not his very cross and death, whereby his dignity and worth is not made famous; he having by death, destroyed him who had the power of death, Heb. 2. 14 and thereby made death it self a passage unto life: for he is the firstborn from the dead, that in all things, even death it self not being excepted, he might have the pre-eminence. 5. A holy soul, zealous for the glory of Christ, will make this his study, to gather matter for extolling Christ, even from these things which would seem to obscure his honour most; thus Paul is not content to have him advanced in his works of Creation and Providence; and in his Headship over his Church, except he shew, that even his death did bring honour to him, in relation to which, he saith, that in all things he might have the pre-eminence.

Vers. 19. For it pleased the Father, that in him should all fulnesse dwell, 20. And (having made peace through the bloud of his p. 154crosse) by him to reconcile all things unto himself, by him. I say, whether they be things in earth, or things in heaven.

The Apostle giveth a reason why the Redeemer Christ was to be such a Person, as is before described, taken from the Father's will and pleasure, that he should be one filled with all fulnesse, both of the Godhead dwelling in him, chap. 2. 9. and of the graces of the Spirit without measure, Joh. 3, 34. that so he might be throughly furnished to discharge that great work of Mediation, in reconciling the universality of the Elect. (whether already glorified, or yet upon earth) to a provoked God, having removed the enmity which was betwixt God and them, by the merite of his sufferings. Doct. 1. The restoring of broken man to friendship with God, and all things tending to it; especially, that Jesus Christ, the second Person of the Trinity, should under-go the work of Mediation for that end, was a thing well-pleasing unto and appointed by the Father, upon which is grounded the Father's acceptation of what he did for us, as if we had done it our selves, which otherwayes he might have rejected: It pleased the Father. It's an emphaticall word in the Originall, implying no lesse than an unexpressible affection to, and liking of a thing. 2. That any be the Churches Head, it is necessary that he be full of God, and of all created graces, even both God and Man; and therefore it is no lesse than blasphemie for sinfull man, Pope, or any other, to assume this Title unto himself: for, giving a reason of this, among other things, why Christ is the Churches Head, he saith, for it pleased the Father, that in him all fulnesse should dwell; importing that none destitute of this fulnesse, is fit to be the Head of the Church. 3. God calleth none to any Office, but such as he fitteth for it; for, being to imploy Christ for reconciling all things to himself, it pleased the Father, that in him all fulness should dwell. 4. Christ the Mediatour, is indued with all fulnesse of the Godhead and created p. 155graces: In him did all fulnesse dwell. 5. No lesse furniture nor this fulnesse was required for the through discharging of the Mediatory-Office, and making up of friendship betwixt a provoked God, and rebellious Man; for, in order to that, in him all fulnesse did dwell. 6. Man now fallen, was once in a state of friendship with God: for, reconciliation is the making up of old friendship, and by him to reconcile. 7. All mankinde did fall from the state of favour and friendship with God, through Adam's transgression, Rom. 5. 12. for, reconciliation supponeth breaking off of friendship, and by him to reconcile. 8. As friendship with God may be again recovered; so, the first motion of it cometh from God, who received the wrong, and not from us who gave it: It pleased the Father by him to reconcile. 9. Nothing ingaged God to make or prosecute such a motion, but his goodwill and pleasure; no need he stood of our friendship, nor any losse which could come to him by our enmity and hatred. Joh 22. 2, 3, 4. It pleased the Father to recon…ile all things unto himself. 10. Though Christ, and grace be intended for, and accordingly doth light onelyonly upon few, Matth. 7. 14. yet the Gospel and Promise, by which Christ and free grace is revealed and offered, is drawn up in the most comprehensive expressions, and this, that none may hereby be excluded from laying hold on Christ and free grace, but such as do exclude themselves, Hos. 13. 9. To reconcile all things, whether things in heaven, or things in earth; by which broad expressions, is meant onelyonly the Elect (for, there is an universality and world even of those, 2 Cor. 5. 19.) and not all the Creatures, not Devils, or Reprobates, Joh. 17. 9. Yea, to speak properly, nor yet the Elect Angels, who having never sinned, was never reconciled; though improperly they may be said to be so, in so far as through Christ they were confirmed in grace, being put beyond all reach and possibility of sinning. 11. As the making up of friendship betwixt God and fallen Man, could not be without a Mediatour: so, none in Heaven or Earth p. 156could be in all things fitted to mediate in this matter, but Jesus Christ, God and man; by him to reconcile. 12. The making up of this friendship did stand the Mediator no lesse than his blood; he did bear the chastisement of our peace, and laid down his life by a most shameful, painfull, and cursed death; that so the justice of God being compleatly satisfied for our wrong, we might injoy Gods peace and favour with life: for, he showeth the way how he reconciled all, having made peace (which is all one with reconciliation) through the blood of the crosse, that is, his blood shed upon the crosse.

Vers. 21. And you that were sometime alienated, and enemies in your mind by wicked works, yet now hath he reconciled, 22. In the body of his flesh through death, to present you holy and unblamable, and unreprovable in his sight.

What he spoke of reconciliation in general, he applieth to the Collossians in particular, hereby to make way for the following exhortation; and having shown the miserable state wherein they were by nature, as being not only strangers, but enemies to God, and that because of sin in them, He declareth the gracious change wrought in them, they being put in a state of friendship with God, which Christ had purchased for them, by taking on a true body, subject to fleshly infirmities, though without sin, Heb. 4. 15. and by suffering death in it, and all this that they might be presented free from all sin, and perfect in holinesse before God in the last day. Doct. 1. That general Truths may not be without fruit, being looked upon as remote from us, Ministers would labour prudently to apply them to the particular state, and severall cases of hearers; so doth Paul here, You hath he reconciled. 2. As those who are at peace with God, were once in as desperate an estate as others: so it concerneth them who are delivered from that state, and would have the sense of that mercy kept still lively and fresh, and not be puffed p. 157up with their present good condition, despising others, to be frequently minding that woful case wherein they were when first free-grace did lay hold upon them; so Paul, to commend this peace-making mercy in God, doth mind them: they were sometimes alienated, and enemies in their mind. 3. The state of man by nature is most miserable; as being first, estranged from God, having no spiritual communion with him, Gen. 3. 8, 9. 24. nor any right or claim to that happinesse which floweth from the the enjoyment of him, Psa. 58. 3. So, they were sometimes alienated, to wit, by Adams fall, as the fountain-cause. Secondly, they are enemies to God, as fighting against Gods revealed will, Rom. 6. 19. and hating God, Rom. 8. 7. though not as creator and preserver of the world, yet as he is a just Judge, armed with vengeance against those who do wickedly; and God is an enemy to them, Isa. 63. 10. who, though he love his Elect even in their unregenerate state with an everlasting love, Eph. 1. 4. yet so long as they are unrenewed, and have not fled to Christ by faith, he cannot adjudge them to eternal life, or look upon them any other way, than as men under an actuall obligation to lie under the curse of the Law, which is eternal wrath; so, they are enemies. Thirdly, As the cause of this enmity betwixt God and man, is no wrong done on Gods part, (Mic. 6. 3.) but mans own sin, and wrong done by him to God: so the great part of man's misery by nature, consisteth in this his sin, whereby the chiefest part of him, even his soul, and all the faculties of it, to wit, his reason, (Eph. 4. 18.) will, and affections, Gen. 6. 5. (all of which are here signified by the mind) are wholly corrupted, from whence doth flow all his actuall wickednesse, and so much of it, that every action of his is polluted, as proceeding from such a silthy fountain; Enemies in your mind by wicked works. Doct. 4. As there is nothing in us to bud or buy free-grace with; so by-past misery, though arrived at the height of enmity against God, will not impede Jesus Christ to work a miracle of mercy, where he intendeth to be gracious: so, p. 158you who were enemies, yet now hath he reconciled. 5. The reconciliation of the Elect unto God, is not from eternity, nor the time of Christs death, nor at any time before the sinner doth beleeve in Jesus Christ: Election indeed is from eternity, Eph. 1. 4. and satisfaction for sin was given to the Father's justice by Christ upon the crosse, Joh. 19. 30. but justification is not until the selfcondemned sinner assent to the bargain, and enter himself heir unto Christ's purchase by faith: for, he speaks of them as now being reconciled, having imbraced the Gospel, when before they were enemies. 6. The second person of the blessed Trinity, in order to our reconciliation with God, behoved to be incarnate, taking on a true fleshly body, not in appearance only, and subject to all the common and sinlesse infirmities of flesh: reconciled in the body of his flesh. 7. It was necessary also in order to our reconciliation, for Jesus Christ to suffer death in his body; that thus Christ our surety, and one of the same nature with us, being seized upon, we the principal debters might be absolved and set free, Joh. 18. 8. yet, now hath he reconciled in the body of his flesh through death. 8. As reconciliation with God hath holinesse of life following on it; so the sanctifying of those who are reconciled, is a work undertaken by Christ, which he is to carry on from one degree unto another, until he compleat it at death, and so present the justified person holy, unblamable, and unreprovable in his sight, that is, Perfectly sanctified, as the multiplying of words to one purpose doth import, which is not to be accomplished untill death, no, nor fully in both soul and body joyned together, until the day of his second coming.

Vers. 23. If ye continue in the faith grounded and setled, and be not moved away from the hope of the Gospel, which ye have heard, and which was preached to every creature which is under Heaven, whereof I Paul am made a Minister.

In the third part of the chapter, he exhorts them to p. 159persevere in the faith of the former doctrine, not questioning the truth thereof, nor quitting those hopes of good things to come, which was begotten in them by it; and that, because what he had spoken of their reconciliation, did depend upon their perseverance, and the doctrine was the same with that which at Christ's command was taught through the world by Apostles, and which he himself was called by God to preach among the Gentiles. Doct. 1. Though a Minister may speak to a mixed multitude indefinitly, sometimes as to regenerate persons, 1 Cor. 6. 11. because the better part are so, Mal. 3. 16, 17. And sometimes as to unregenerate, Deut. 29. 4 because the greater part ordinarily are such, Matth. 22. 14. yet it is safest for him alwayes to guard what he so speaketh by propounding some marks and qualifications of those to whom the thing spoken doth belong; l…st people stumble by conceiving their state to be either better or worse than really it is, Rev. 3. 17. So Paul having spoken (vers. 22) indefinitly of them all, as being reconciled, he doth now restrict his speech only to those who had saving faith, and would persevere in it; If ye continue in the faith. 2. All those who are reconciled to God, having fled to Christ by faith, shall undoubtedly persevere unto the end, as being kept by the power of God through faith unto salvation, 1 Pet. 1. 5. for, he maketh the reality of their reconciliation depend upon their faith; You hath he reconciled (ver. 21.) if ye continue. 3. Exhortations unto perseverance are to be pressed upon, and the danger of Apostasie to be held forth even unto those, whose perseverance is in it self most certain; these being means whereby the Lord worketh perseverance in them: for, here is such an exhortation unto those who were really reconciled, and so should undoubtedly persevere; and the danger of not-obeying hinted at, to be no lesse than to die in a state of enmity to God; If ye continue in the faith. 4. It is not sufficient once to assent to the truth of the Gospel in our understanding, and to imbrace the good things offered to us by it in our will and affections, p. 160but we must persevere in so doing; for, this is the faith of that doctrine in which he exhorteth them to continue, as faith relates both to the will and understanding: If ye continue in the faith. 5. That Christians may continue constant in the faith of the Gospel, as well by assenting to the truth of it, as by imbracing the good things offered by it; it is not sufficient to have some fluctuating opinion about the truth of it, but they must endeavour a rooted and well grounded perswasion that it is the undoubted truth of God, Eph. 4. 14. Nor is it sufficient to imbrace the good things offered slightly, conditionally, or with a reserve; but sure hold would be taken of them, as we would grip to a thing upon life and death, 1 Tim. 1. 15. This firmnesse and fixednesse of faith, both in the understanding and will, in order to perseverance against the blasts of tentations and tryals, is set down in the words, grounded and setled. The first is a metaphor taken from edifices, whose foundations use to be laid upon sure ground; the other taken from seats, in which they who sit are unmovable: If ye continue in the faith grounded and setled. 6. As the hope of life eternal, and of those other good things held forth in the Gospel, is a grace which is hardly maintained; there being so many blasts of several tentations to drive us from it, Luke 22. 31, 32. So nothing tendeth more to the strengthening of hope, than fixednesse in the grace of faith: and as we turn fluctuating and irresolute in the point of believing, so will the grace of hope be more or lesse shaken: for, these two are conjoyned, continuing in the faith, grounded and setled, and not being moved away from the hope of the Gospel. 7. It is the duty of Ministers to keep up the credit and esteem of their fellow-labourers among their Flocks; (though they be much inferiour for parts and graces unto themselves) if so they teach sincerely the same truth, that the work of God may succeed the better in their hands; for, probably because the person and doctrine of Epaphras, as being no Apostle, but an ordinary Minister, was the lesse esteemed of by many; Paul conciliates p. 161respect to them both among those Colossians, by shewing the doctrine preached by him, was the same with that which was taught by the Apostles to every creature under Heaven, that is, to all Mankind, the most noble of creatures, and to some of all sorts of men, not in Judea only, but also among the Gentiles, which ye have heard, to wit, by Epaphras, and which was preached to every creature under Heaven. 8. As none ought to take on the Calling of the Ministery, but such as are called to it; so, much weight is not to be laid on the testimony of those who run, and are not sent: for, Paul being to confirm the doctrine preached by Epaphras from his own authority doth mention his calling; whereof I Paul am made a Minister. 9. The testimony of a called Minister to the truth of a doctrine ought to have its due respect; whereof I am made a Minister. 10. The testimony of no particular man whatsoever, ought to be further trusted, nor it doth agree with that Gospel which was preached by the Apostles to every creature under Heaven: for, Paul, to make his testimony bear weight, mentioneth not only his Calling, but also that he preached the same doctrine, which was preached unto every creature; whereof I Paul am made a Minister, saith he.

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

Having confirmed the truth of his doctrine from the authority of his own Apostleship, ver. 23. he now confirmeth his Apostleship from his sufferings and christian courage under them, removing also thereby the scandal of his sufferings, in respect they were his share of those sufferings which are measured out by the providence of God to be undergone by mystical Christ, the Church; and that they were for the Colossians, and the whole Churches good. Doct. 1. Christians and Ministers of the Gospel chiefly, are to be so far from shunning p. 162sufferings, when God calleth them to suffer, or from grudging, or heartlesse discouragement under sufferings, (Luke 9. 26.) that they ought to think it their glory to suffer any thing for Christ and Truth, and so to rejoyce in sufferings: And Gods Servants may attain to such a frame of spirit as this is under sufferings; So did Paul; who now rejoyce in my sufferings, saith he. 2. As people are apt to stumble and cast at the Gospel, because of contempt, reproach, and other hardships under which those who preach the Gospel do for the most part labour (Mat. 13. 55, 56 57.) their stumbling might be in reason prevented, if they would consider, that all those sufferings are occasioned in a great part by them, in so far, that if it were not for respect to the souls of people, Ministers might do much to shift the crosse, as well as others; Paul removed the scandal of his sufferings, thus; My sufferings are for you, saith he. If he had not preached the Gospel to the Gentiles, he might have been free of the crosse. 3. The sufferings of Paul, and of any other Saint, are the sufferings of Christ, and the filling up of his sufferings: not as if Christ's personal sufferings for the redemption of sinners were imperfect, and so to be supplied by the sufferings of others, see Heb. 10. 14. but such is that sympathy betwixt Christ and Believers, Acts 9. 4. and so strict is that union among them whereby he and they do but make up one mystical Christ, 1 Cor. 12. 12. that in those respects the sufferings of the Saints, are his sufferings, to wit, the sufferings of mystical Christ, which are not perfect nor filled up, until every Member of his Body endure their own allotted portion and share: I fill up that which is behind of the sufferings of Christ. 4. All that Paul, or any of the Elect suffereth, are but small relicts, being compared with that which Christ hath suffered, as the drops upon the brim of the cup: the great wave of affliction did first beat on him, and being thereby broken, some small sparks of it only do light upon us; I fill up that which is behind, or the relicts and hinder parts of the sufferings of Christ. 5. The cup of affliction and p. 163sufferings goeth about by course and round: as Christ did drink of it first, the Apostles only standing by, Joh. 18. 8. so their course came next, 1 Cor. 4. 9. and thus it hath gone from hand to hand ever since: all are not made to drink of it at once, that some may still be in a capacity to pity, help, and sympathize with others, 2 Cor. 8. 14. so the word rendred fill up, signifieth to do a thing in our own course or turn. 6. As the personal sufferings of Christ were for the Churches redemption, and to satisfie the Fathers justice for the sins of the Elect, Act. 20. v.—28. which he did compleatly, Joh. 19. 30. So the sufferings of the Saints are also for the Churches good, though not for her redemption or expiation of sin, neither in its guilt nor punishment, 1 Joh. 1. 7. yet to edifie the Church by their example, Jam. 5. 10. to comfort her under sufferings, 2 Cor. 1. 6. and to confirm that Truth for which they do suffer, Phil. 2. 17. In which respects Paul affirmeth his afflictions were for Christs bodies sake, which is the Church.

Vers. 25. Whereof I am made a Minister according to the dispensation of God, which is given to me for you, to fulfill the Word of God.

He confirmeth his Apostleship yet further, from his calling to that Office; and withall giveth a reason of his suffering cheerfully for the Churches good; he was called to be a Minister unto the Church, chiefly among the Gentiles, of whom these Colossians were a part, and that by the appointment of God; that he might open up and preach the word of the Gospel fully, or that God by his Ministery might fulfill that word of Prophecy and Promise of calling the Gentiles in the dayes of the Gospel, Zech. 2. 11. for, to fulfill the word of God, may be taken either of these wayes. Doct. 1. The greater honour, or the more eminent office a man doth enjoy in the Church, he standeth under stricter obligation to undergo affliction for the Churches good, and may expect to meet with p. 164the more of a suffering lot: for, this engageth Paul to rejoyce in his afflictions for the Church; of which Church, saith he, I am made a Minister. 2. Ministers are but Gods Stewards and Servants under him, who being the great Master of that Family, which is his House and Church, 1 Tim. 3. 15. will have all things ordered in it, especially the number of Office-bearers, their calling to, and their carriage in their Office (Eph. 4. 11. 1 Tim. 3. 1, &c.) according to his own will and prescript; so Paul was made a Minister according to the dispensation of God; the word dispensation, signifies the ordering of things belonging to a Family by him who is Master of it. 3. Though the Apostles were not tied by vertue of their Office unto any certain nation or place, their charge being the broad world, Matth. 28. 19. yet because every one could not actually, and with advantage to the Church, discharge their Office towards all; therefore either by divine appointment, or mutual agreement, they did divide their Charge among them, Gal. 2. 7. yet so, as every one might exercise their Apostolick Authority in every place, as occasion offered, even without a particular Call from the Church, Act. 10. 34. which ordinary Pastors cannot do without the bounds of their own Charge, 1 Cor. 14. 48. In this respect Paul was to exercise his Apostleship among the Gentiles; which is given to me for you, saith he. 4. The Ministers of Jesus Christ must preach the Word of God, and his full Word, keeping up nothing of the Word, Act. 20. 27. and imploy the uttermost of their parts, time and pains in so doing, 1 Tim. 4. 15. for, this is to fulfill the word of God, according to the first sense given in the Exposition. 5. What ever word of promise is given to the Church, though it be never so unlikely, it must and shall be fulfilled in Gods time; for, Paul is made a Minister to fulfill the word, that is, the word of promise for calling of the Gentiles, according to the latter sense.

p. 165Vers. 26. Even the mysterie which hath been hid from ages, and from generations, but now is made manifest to his saints.

He confirmeth the truth preached by Epaphras further, from the worth which is in it self, by shewing it is an ancient doctrine, …id from the former ages of the Church, but now made manifest in the fulnesse of time to his holy Apostles immediatly, and by them to all other saints, Eph. 3. 5. Doct. 1. The Gospel, or doctrine of Christian Religion concerning Christ his Incarnation, Natures, Person, Offices, Death, Resurrection, and Salvation thereby acquired unto lost sinners, (1 Tim. 3. 16.) is an ancient doctrine, as having been before ages and generations, though not revealed; which hath been hid from ages. 2. This doctrine is a mysterie, a thing in it self dark and secret, so that Nature's light would never have found it out, except it had been made manifest, yea, and is scarcely capable of it when it is revealed: and more particularly, the counsell of God in calling of the Gentiles to the fellowship of the Gospel, without tying them to circumcision and the other duties of the ceremoniall Law, was wholly hid from the Gentiles themselves, and from the greatest part of the Jews, who dreamed of no such thing, yea, the Prophets themselves did know but little of it: for, this is a part of the mysterie whereof he speaketh chiefly here; even the mysterie which hath been hid from ages: See Eph. 3. 3. 5, 6. 3. Divine mercies are upon the growing hand; Christ and free grace in its full extent, was but dark under the old dispensation, as being covered with a vail of many ceremonies, 2 Cor. 3. 13. but now the vail is removed, Christ and free grace are clearly preached, and shine forth in their native beauty and lustre; but now is made manifest. 4. Though the Gospel be now made manifest, yet they are onelyonly saints and truly gracious, who attain unto the full, through, and saving knowledge of it, 2 Cor. 4. 3, 4. wicked men have p. 166some insight in it, but they know it not so, as to prize it, 1 Cor. 1. 18. so as to believe it, and venture their Heaven and happinesse upon it, Joh. 5. 40. nor yet so, as to walk like it, Matth. 7. 22, 23. Thus it is a mysterie made manifest unto the saints.

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

He sheweth, that the cause of this manifestation was God's will and pleasure, and withall commendeth and explaineth the thing manifested, as being a rich and glorious mysterie, the sum whereof is Christ himself, who, dwelling in us by faith, is the hope of glory. Doct. 1. That the doctrine of salvation through Christ, was so long hid from the Gentiles, and but obscurely propounded to the Jews, and now in the fulnesse of time made manifest; and, that it is revealed to one Nation, and not to another, and worketh effectually in some, and not in others, (Matth. 11. 25, 26.) proceedeth from God's good-will and pleasure, so that it is a matter full of …emerity and rashnesse to inquire unto any higher cause; the Apostle rests on this, to whom the Lord would make known. 2. As the Gospel is a mysterie, so it is a rich one, wherein God layeth out the great and unsearchable treasures of his mercy, goodnesse and grace. Joh. 1. 17. and the embracers of this doctrine are made truly rich, as being restored unto favour with God, cloathed with a perfect righteousnesse, Rev. 3. 18. having received a new right unto all the creatures through Christ, Tit. …. 15. those are riches, without which the whole world is but miserable beggers. Rev. 3. 17. what is the riches of this mysterie. 3. The Gospel is a mysterie full of glory, no doctrine manifesting more of God's glory in all his attributes of mercy, wisdom, justice & truth. Luk. 2 14. and they who imbrace it, are made thereby glorious, as having a promise of a …ight unto, yea, and begun possession p. 167of glory now, Joh. 3. 36. and shall attain to the full possession of glory hereafter, 1 Joh. 3. 2. for, he speaketh of the glory of this mysterie. 4. It is no small mysterie, that Christ should take up house with, and dwell in sinners; this mysterie, saith he, which is Christ in you. 5. Jesus Christ is the Sum of the Gospel, in whom there is much hid and glorious riches, no lesse than treasures of wisdome and knowledge, chap. 2. v. 3. So the Apostle, explaining what is this mysterie, and the riches and glory of it, gives Christ for all, which is Christ in you. 6. Christ dwelling by faith in the hearts of people here, is the hope of that glory to be possessed hereafter, as being the Author of that hope, 2 Thess. 2. 16, as also the earnest of that glory, Eph. 1. 14. the full accomplishment whereof, shall be the full injoying of him, Phil. 1. 23. whom we do now injoy but in part, and by faith, 1 Cor. 13. 12. Christ in you the hope of glory.

Vers. 28. Whom we preach, warning every man, and teaching every man in all wisedome, that we may present every man perfect in Christ Jesus.

He returneth to that argument, which he used formerly to confirm the doctrine preached to them by Epaphras, taken from his preaching of the same doctrine himself, and sheweth the principall subject of his preaching was Christ, together with the way how he preached him, labouring to rectifie the will by warning, and to inform the judgement by instructing, concealing nothing of that saving wisedome revealed in Scripture; and this without respect of persons, endeavouring hereby to bring all men to Christ, by a lively faith, (not to the Angels and Legall Ceremonies, as the false Apostles did) that so they might be made perfect in him. Doct. 1. As the main subject of Ministers preaching ought to be Jesus Christ; so, the reproving of sin, exhortation to duty, instruction in knowledge, is no wayes inconsistent, but agreeth well with the preaching of Christ: for, Paul's preaching p. 168did run upon both those, whom, saith he, to wit, Christ, we preach, warning and teaching. 2. Ministers in their reproofs and pressing of duties, would beware of drawing people off Christ, to seek a righteousnesse in themselves; but would thereby labour to drive them to Christ for righteousnesse, to cover the guilt of the sin reproved, Rom. 10. 4. and for furniture to inable them to go about the duty which is pressed, Rom. 13. 14. that so while they warn and exhort, they may be still preaching Christ; thus did Paul, whom, to wit, Christ, we preach, warning and teaching every man. 3. The understanding of man by nature is dark and wholly blind in the things of God; else there were no need of teaching: and his will and affections are most perverse and backward; else there were no need of warning; warning every man, and teaching. 4. The great part of a Minister's work lyeth in those two, to inform the understanding by teaching. and to rectifie the will and affections by admonition, rebuke and consolation, which here goeth under the name of warning: and these duties are to be discharged by a Minister unto all within his charge, without respect of persons; warning every man and teaching every man. 5. As it is the duty of a Minister to conceal nothing of saving truth revealed in Scripture: so, all saving truth, and especially the doctrine of Jesus Christ revealed in the Gospel, containeth in it much wisdome, yea all wisedome, so that any other wisedome without this, is nothing else but meer folly; for, this makes men wise unto salvation, 2 Tim, 3. 15. So he taught every man in all wisedome, that is, in the doctrine of the Gospel. 6. The publick Ministery is God's ordinary mean for the reducing of straying and wandering sinners, to Jesus Christ; that being cloathed with his righteousnesse, and renewed by his holy Spirit, they may be made perfect in him, and presented so in the last day; that we may present every man perfect in Jesus Christ. 7. It ought to be the great end which all Ministers should aim at, to get all of those who are committed to their charge (as being ignorant p. 169of God's secret decree concerning any of them, 2 Tim. 2. 19) so brought to Christ, that every man may be presented perfect in him; this was Paul's aim.

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

He further commends his Ministery, First, from his great pains taken for bringing about the end of it aforementioned, by labouring and striving; the first word expresseth his great labour in doing, by travelling through so many N…ions, preaching so frequently, disputing so accurately with the adversaries of truth, 1 Cor. 15. 10. The second expresseth his patience under many hazards and sufferings, 2 Cor. 11. 23. Secondly, from the most effectuall help, whereby God did assist him, and blesse his Ministery with successe wherever he came. Doct. 1. The gaining of souls to Christ, is a work which cannot be effectuated without great labour and pains; yea, and great wrestling and strife, what with mens corruptions and humours, 2 Thess. 3. 2. what with manifold discouragements arising from within a man's self, 2 Cor. 7. 5. and what with multitudes of crosses and sufferings, which Satan's malice doth usually procure unto faithfull Minister, 1 Thess. 2. 18. So that whosoever proponeth ease, pleasures, riches and honour unto himself in the Ministeriall Calling; if so he be faithfull, he'll meet with disappointment: he must resolve to labour in the Word, and under crosses for the Word; Paul found it so; whereunto, that is, that he might present souls unto Christ I also labour, (the word signifieth, to labour unto wearinesse) striving. 2. All the labour and striving of Ministers will not prevail to the gaining of souls, without divine assistance, and Christ's effectuall working with their labours; striving according to his working, saith he. 3. When Ministers meet with any successe in their Ministery, they are not to be puffed up with it, or ascribe the praise to their own diligence, piety or parts, p. 1701 Cor. 15. 10. but are to acknowledge thankfully God's helping hand in it; So doth Paul, his working, which worketh in me mightily. 4. The many hardships and sufferings, or extraordinary pains and labour which attend the Ministeriall Calling, ought not to deterre any from it, who is other wayes fitted and called; because there is divine help, corroborating strength, and answerable furniture allowed unto, and will be forth-coming for those who are imployed in it; so did Paul finde in his own experience: his working, which worketh in me mightily, saith he.