Brief Exposition of Philippians and Colossians, Exposition 2 · Chapter 2
CHAP. II.
IN the first part of this Chapter, the Apostle maketh way for the refutation of some errors, by an insinuating Preface; wherein he sheweth, what a conflict he had for them, v. 1. that they might be comforted, united, and grow in the knowledge of Christ, v. 2. whose fulnesse is held forth, v. 3. and that they might be guarded against seducers, v. 4. And because of his affection unto them, v. 5. He exhorts them therefore to adhere to the doctrine received, v. 6. prescribing some helps for constancie, v. 7.
In the second part, he refuteth some contrary errors, reducing them to three heads, abused Philosophie, superstitious rites, and Mosaicall ceremonies, v. 8. which he refuteth joyntly, from the fulnesse which is in Christ, v. 9. and our being compleat in him, v. 10. He refuteth the necessitie of Circumcision in speciall, because in Christ, we have the thing signified by it, v. 11. and an externall seal, to wit. Baptisme in the place of it, v. 12. Christ had renewed them without it, v. 13. and abrogate the whole ceremoniall Law by his death, v. 14. yea, and triumphed over all their spirituall enemies, v. 15.
He concludes therefore against their subjecting of themselves to that yoke, v. 16. because Christ, the substance of those shadows, was come, v. 17. He argueth against the second head, to wit, worshipping of Angels, from the ignorance, and pride of those who pressed it, v. 18. and their impairing the honour of Christ, as Head, v. 19. He argueth against the superstitious rites, giving some instances of them; because they were freed from the Mosaicall rites, v. 20, 21. and they thereby placed Religion in things perishing, without any authority, except humane, v. 22. and taketh off some fair pretexts, whereby their Patrons did defend them, v. 23.
Vers. 1. For I would that ye knew what great conflict I have for you, and for them at Laodicea, and for as many as have not seen my face in the flesh.
THe Apostle, being to refute some errors contrary to the former doctrine, maketh way for his work; and yet again insinuateth upon their affections, by letting them know, that he was no lesse solicitous in all his actions and sufferings, that they, their neighbouring Church at Laodicea (to whom he willeth this Epistle to be read, chap. 4. v. 16.) and all other Churches, whom he had never seen in the face, might be established in the truth, than he was for those, among whom he had frequently conversed. Doct. 1. When a people doth once incline to error, so ready are they to mistake those who would labour to reclaim or establish them, (Gal. 4. 16) that a Minister would use more than ordinary diligence to insinuate upon their affections, and guide dexterously against mistakes and prejudices, when he is to meddle with any thing of that kinde: So the Apostle, beside his generall preface to the whole Epistle, useth here a particular one, when he is to refure some errors, wherewith this Church was most infested. 2. Though the men of this world be little solicitous for those with whom they have not particular acquaintance, Matth. 5. 45. and Christans are sometimes too apt to mis-judge those who are dear unto God, according to this rule; yet so many are the tyes among the Members of Christ, (1 Cor. 10. …7.) that, as it is the duty of every one to promove the good of others (even though they had never seen them) so there are some who do make conscience of this duty; for, the Apostle supponeth, that those Colossians were apt to judge of him, as minding their case little, however he minded the case of others, chap. 1. v. 29. and therefore he sheweth his solicitous care for them also; and this, that the mistake might be removed; as is imported by the causall particle for, which knitteth this purpose with the former; for I would that ye knew. 3. As faithfull Ministers will necessarily have a sighting life, and many sore conflicts both in body and spirit: so, to make it known unto the people, what sore travell they endure of this kind, if it be not out of ostentation and desire of applause, (2 Cor. 10. 18.) is lawful and profitable: for, hereby people are made to bear burden with their Minister, excited to minde their own salvation the more, (the care whereof lyeth so heavie upon their Pastors) and disposed for the more ready receiving of the word from their mouth: So Paul, I would ye knew what great conflict I have for you. 4. Ministers in speaking of their affection towards people, and of their pains flowing from it, and Christians also in making known their respects one to another, should beware of flattering those to whom they make their respects and affections known, and would guard carefully against the very suspicion thereof: So Paul, lest he should incur any such suspicion, joyneth not onelyonly those of Laodicea, but also all other Churches, as partaking equally of his Apostolick care; and for them at Laodicea, and as many as have not seen my face.
Vers. 2. That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgment of the mysterie of God, and of the Father, and of Christ.
He giveth reasons of his great conflict for their confirmation in the Truth, and why he made them know so much; hereby they should reap much solid comfort, their hearts should be inseperably knit together in love, and attain to a large measure of rooted and experimentall knowledge of the mysterie of the Gospel. Doct. 1. All men are naturally destitute of solid comfort, and even the People of God, when driven to extremities, (chiefly when the truth of the Gospel, from which they did draw their consolation, is questioned) do finde their comfort much brangled: That their hearts might be comforted, saith he: So, for the time their comfort was shaken, the truth of the Gospel being by those Masters of error questioned. 2. It is only the doctrine of the Gospel which setleth a disconsolate and afflicted spirit most: and to have that doctrine confirmed, when erring spirits would call it in question; and to know also that others, dear to God, sympathize with us in our strait, contributeth much to our establishment and comfort: so the Apostle's care and pa…s to have them established in the truth of the Gospel, which was then questioned, and the manifestation thereof to them, did contribute for their comfort; That their hearts might be comforted. 2. Unity of heart and affections in the Church, is so necessary, that the want of it doth obstruct much that solid comfort, which might other wayes be reaped by the Gospel: for, he suspendeth their comfort, upon their being knit together in love, as a piece of timber joyned by a Carpenter; for, so the word signifieth. 4. Unity of heart and affections, dependeth much upon union of judgments and constancy in Truth: where there is discord in the understanding about main and substantial Truths, there can be no through and lasting concord of the will and affections: for, he makes their being knit together in love, one fruit of their constancy in Truth, for procuring whereof his conflict was. 5. Christians are not to rest contented with the knowledge of common and easie principles of Christianity, (Heb. 6. 1.) but are to grow in the knowledge of other more difficult truths, such as relate to various cases, and the defence of Truth against Adversaries; and growth in these, doth follow upon perseverance in Truth: for, such a growth is meant by the riches of understanding here spoken of, as another fruit of constancy in Truth. 6. Neither are they to rest upon a fluctuating doubting knowledge, but to endeavour a full perswasion and assurance, both of the truth of the Gospel in general, and of their own particular interest in the promises thereof: and this also is attained by stability in the Truth: for, it is the full assurance of understanding here spoken of as another fruit of constancy. 7. Neither are they to rest upon simple knowledge of Gospel-truths, (Matth. 7. 21.) but are to know them with affection and love to them; they are to take a proof of the truth which is in them and so from experience to know them: this much is imported in the word rendered acknowledge, signifying to know again, and with knowledge above ordinary. 8. As God is the author of the Gospel, his eternal wisdome having found it out, Eph. 3. 10. and as Christ was the Fathers Ambassador to preach and reveal it, Matth. 12. 18. So God, and the Father, and Christ are the prime object of the Gospel: the unity of the Godhead, and distinction and order of the persons, the incarnation of Christ, his person, natures, and offices, his saving benefits, and love to sinners (which are all in themselves dark and mysterious) being plainly revealed therein; hence the Gospel is called the mysterie of God, and of the Father, and of Christ.
Vers. 3. In whom are hid all the treasures of wisdome and knowledge.
The words are read by some as relating to the Gospel, in which is contained the knowledge of all things necessary to salvation, both of those which are only to be known and believed, and of those which are also to be practised: but they are taken more commonly as relating to Christ, in whom, as in a house of store, is laid up all saving knowledge, to be imparted unto those who labour to know him. Both senses come to one, Christ being the main object of the Gospel, and both tend to the same scope, which is to hold forth a sufficiency in Christ and the Gospel, in order to the salvation of sinners, without the help of Angels, or vain traditions; the necessity of whose help was urged by the false Apostles. Doct. 1. There is in Christ and the Gospel, sufficiency of knowledge in all things necessary to salvation; Christ being the very way to life, Joh. 14. 6. and the Gospel that doctrine, which holdeth forth this way compleatly Joh. 20. 31. Christ having also received the habits of all created knowledge, as of all other graces without measure; that therby he might be fitted as Mediator to bestow the grace of saving knowledge upon all the Elect in a competent measure, Joh. 1. 16. In whom are all the treasures. 2. The knowledge of Jesus Christ is a thing most precious, and most inriching of those who have it: hence is it called treasures. 3. Notwithstanding of all that is revealed of Jesus Christ; yet his worth is unsearchable; the most able of created understandings cannot reach the depth thereof; so, in whom are hid all the treasures. 4. This fulnesse of knowledge ascribed to Christ, maketh nothing for the Ubiquitarian error, as if Divine omniscience were inherent in the humane nature: for, though it should be granted, that by these treasures were meant Divine omniscience; yet he saith not in which humane nature, but in whom, that is, in his person (to wit, according to the Divine Nature) are hid all the treasures.
Vers. 4. And this I say, lest any man should beguile you with entising words.
He gives a further reason of his so great care to establish them in the Truth or of his mentioning that fulnesse of knowledge, which is in Christ and the Gospel; that hereby they might be guarded against all Seducers, who intended to draw them from Christ and the simplicity of the Gospel, whether by false arguments or insuaring perswasions. Doct. 1. As Satan doth endeavour to sow the seed of Error, where-ever the Gospel is preached; so Ministers should guard people as well against error in opinion, as against prophanity of life; the one being damnable as the other, 2 Pet. 2. 1. Thus doth Paul here, This I say, lest any man beguile you. 2. Ministers should labour to instruct their people well in the positive grounds of Christian Truths especially in the knowledge of Christ and that fulnesse of sufficiency which is in him, as a most soveraign antidote against all those Errors which tend to draw the mindes of people from him: And whosoever would meddle with the study of controverted truths without hazard and to any good purpose, ought first to drink in the knowledg of those positive grounds: for, the Apostle proceedeth in this method, first, instructing them in those; and next, dehorting them from contrary errors: and this I say, lest any man should beguile you. 3. As Satan laboureth to engage ablest wits in the way of errors; so, when such are engaged they spare no pains for seducing of others, abusing their parts and gifts, otherwise profitable for that end, to wit, that they may blind the understandings of people by sophistical arguments, which conclude not what they seem to hold forth, and lead captive their affections by deceitfull and insinuating perswasions; so, those Seducers against whom the Apostle doth here guard, were men endued with logick and eloquence both which they abused, for seducing the people; the first, by using false arguments, lest any man deceive you; the word signifieth, to deceive by not-concluding arguments; The second, by using subtile perswasions, called here, intising words.
Vers. 5. For though I be absent in the flesh, yet am I with you in the spirit, joying and beholding your order, and the stedfastnesse of your faith in Christ:
He giveth another reason of his solicitous care for them, to wit, the inward affection which he carried to them: hereby also he anticipateth an objection, how he who lived at such a distance, and was unacquaint, could take upon him to prescribe unto them; and showeth, though he was absent from them in body, yet he was present with them in spirit, both by his affectionate minding of them; and, as it seemeth by the knowledge which he had of their affairs, through extraordinary revelation, see 2 Kings 5. 26. and while he commendeth the present appearance of Gods grace in them, he doth indirectly exhort them to hold on and persevere. Doct. 1. It is not alwayes given unto Gods children, to injoy the bodily presence of those who might be profitable unto them; for, though I be absent in the flesh. 2. But there is a spirituall presence, which may and ought to be intertained in case of bodily absence, which consists in mutuall minding of the case of others, (2 Cor. 7. 3.) in being sutably affected with their case, whether it be good or bad, (Heb. 13. 3.) in praying to God for, and by all lawfull means procuring the good of others, chap. 4. 12, 13. and especially Ministers should never be totally absent from their flocks; but, as Paul, being absent in the flesh, ought to be thus present with them in the spirit, and be sutably affected with their case, as he was; joying and beholding their order. 3. Where the lives of Professours within a Church are orderly and pious: where the order of Church-Government is in vigour and flourisheth; where there is unity in a Church, every one keeping his station, and helping others in their station, as a wellordered Army with banners: as each of those doth contribute to the rest; so, all of them concurring, makes the Church a joyfull object to beholders: for, Paul did joy beholding their order, to wit, in holy walking (2 Thess. 3. 6.) in exercise of discipline, (Tit. 1. 5) and in their unite on-going, Cant. 6. 10. 4. Where the order of Church-Government chiefly, is in vigour, it contributeth much for keeping Professours steadfast in their assenting unto, and avowing of the doctrine of faith: Christ's Discipline, is a strong hedge to defend his doctrine: so, beholding their order, he beholdeth also the stedfastnesse of their faith.
Vers. 6. As ye have therefore received Christ Jesus the Lord, so walk ye in him.
He concludeth the Preface, exhorting, that as they had received Christ, to wit, in their judgments, by assenting to the truths which were delivered unto them by Epaphras concerning him, chap. 1. v. 7. and in their hearts, by esteeming of, adhering to, and believing in him, chap. 1. 4. and in their practice, by setting about those duties which such receipts called for from them, chap. 1. 6. And, as in all those, they had taken Christ for their onelyonly Lord and Law-giver, not as a conjunct onelyonly with Moses and the Angels; so they would continue constant, and make progresse in all those. Doct. 1. Jesus Christ is the sum and substance of all saving doctrine, (1 Cor. 2. 2.) the marrow of all the promises (2 Cor. 1. 20.) the fountain, furniture, and main scope of an holy life, (Eph. 4. 21, 22.) so that the receiving of him, is the thing most to be aimed at in all the Ordinances, as that which maketh our knowledge compleat, our faith saving, our obedience acceptable: for, here, the Apostle's pointing at their practice in all those, giveth this as the compend of all, as ye have received Christ. 2. It is not sufficient that Christ be once received in our understanding, affection and practice; but there must be constancie and progresse made in receiving of him: for, the word walk importeth thus much; so walk. 3. The example of progenitours, and our own former practice, layeth on a strong tye to continue constant in our profession and practice if it be a profession of truth, and practice of duty: for, the Apostle argueth from their own former practice, as ye have received, so walk. 4. No custome, though never so ancient, no example of progenitours, or former practice of our own, ought to make us continue in any practice, which is sinfull; or doctrine, which is false and erroneous: for, he exhorts them to continue in this doctrine, not simply, from the receiving of it; but because they had received Christ the Lord in it, and so it was true and orthodox doctrine. 4. As the life of a Christian ought to be in a perpetuall motion from sin to holinesse, from the World to Heaven; so, Christ is the way, through which he must move: for, he commands walk in him; he must be in him by faith, and so reconciled, Rom. 8. 1. the truth of Christ must be the rule of his walking, Eph. 4. 21, 22. and he must walk by vertue of influence which cometh from him, Phil. 4. 13.
Vers. 7. Rooted and built up in him, and stablished in the faith, as ye have been taught, abounding therein with thanksgiving.
He prescribeth some means for attaining to constancie and progresse; First, stability of faith in adhering firmly to Christ, and that truth wherein they were taught. Secondly, abounding in this grace. Thirdly, thanksgiving for the same. The first doctrine which ariseth from the scope, is already marked, chap. 1. v. 23. Doct. 4. to wit. Doct. 2. The gripe which faith doth lay upon Christ, is like unto that which the tree hath in the ground, and so is most sure: for, though the top of the tree doth shake, yet the root remaineth firm, and its firmnesse is from the solidity of the ground, through which the roots are spred; its fruitfulnesse also is by vertue of sap conveyed from the ground by the roots; so, the stability of Believers, floweth from Christ, Jo. 10. 28, 29. and sap and influence is conveyed from him by faith, for making them fruitfull, Jo. 15. 5. Thus the firmnesse of their faith is set forth by a Metaphor taken from trees deeply rooted: rooted in him. 3. The bond of faith, whereby Believers are knit to Christ, is like that whereby the edifice is fastned to the foundation; the foundation upholdeth the house, so doth Christ the Believer, Matth. 16. 18. The rest of the building is made conform to the foundation; so, the copy of a Believers life is taken from Christ, Matth. 11. 29. the stones of the building, by taking band with the foundation, are fastned one to another; so faith taketh band upon Christ, and in him with others who are Christ's, 1 Job. 1. 7. for, faith is set forth with relation to Christ, by a second Metaphor taken from edifices strongly founded; built up in him. 4. There is an innovating humour in people, flowing from itching ears, 2 Tim. 4. 3. whereby they weary of old truths, and hanker after newfangled errors, arising from little conscience made to practise according to those truths, Joh. 7. 17. This the Apostle guardeth against, by exhorting them so often to continue in the doctrine already received; as ye have been taught, saith he. 5. As there should be stability, so there would be growth in faith, even to abounding therein. Faith groweth in bredth, by extending our knowledge and assent to moe divine truths, Heb. 6. 1. it groweth in hight, when one degree of faith is made a step unto a further, as faith of dependance unto assurance, 2 Pet. 1. 10. it groweth in length, when its acts are not interrupted, but constant, Job 13. 15. and it groweth in depth, when it groweth more rooted and solid; whereof before chap. 1. v. 23. And as this growth even to abounding in faith, is necessary to make a man constant in the faith, so it is prescribed for this end; abounding therein. 6. Thanksgiving for what we have received of faith already, is an effectuall mean to make us constant, grow and abound therein, which holdeth also in all other graces; abounding … with thanksgiving,
Vers. 8. Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ.
Having ended the Preface, he stateth the controversie, reducing those Impostors, whereof he would have them to beware, lest they should be made a prey of by them, unto three heads. First, Abused philosophy, whereby under pretence of reason (which was indeed but deceiving) several things; and particularly, as it appeareth from ver. 18. the worshipping of Angels was pressed upon them, contrary unto the Word: all which doctrine he rejecteth as vain and deceiving. Secondly, Superstitious and foolish rites, obtruded as parts of divine worship, having no other warrant but custom, antiquity, and the authority of men. Thirdly, Levitical rites, and Mosaical ceremonies, which were earthly and carnal rudiments, or beginnings fitted for the infancie of the Church under the old Testament: all which he rejecteth upon this general reason, they were not according to the doctrine of Christ, and did draw away Christians from him. Doct. 1. Christians are Christ's flock, and the doctrine of the Gospel a sheep-fold, wherein so long as they remain they are safe, and when they depart from it, they fall in the hands of seducing Hereticks, who make a prey of their souls, thirsting after, and rejoycing as much in the drawing of people away from Truth, as Robbers & Thieves do when they carry away the spoil of another mans goods; lest any man spoil you; It is a metaphor taken from notorious thieves who carry away the straying cattel. 2. Though Philosophy, as it speaketh the knowledge of truth found out by Natures light, and an accurate way for finding out the same, be not to be rejected, it being in all the parts of it a very usefull help for attaining to the more exact knowledge of religious truths revealed in Scripture: and this same Apostle frequently making use of it in his accurate method, insinuating proems, accurat and syllogistick argumentations; and that often from common philosophick principles, Act. 17. 28. yet if Philosophy be taken for the errors of Philosophers, and if those be obtruded for truths; or, if it presume to reject all religious truths, such as the greatest mysteries of christian Religion, which are not conclusions grounded upon, and flowing from Natures light; or generally, when it is not kept as subservient to Scripture, but presumeth to lord it over them; Philosophy so taken, and in those cases, is a very dangerous deceiver in the things of God, and so would be eschewed: for, the Apostle doth not simply condemn Philosophy, but the abuse of it, even that which is deceiving and vain; through Philosophy and vain deceit. 3. The traditions of men, whereby external rites without the authority of the written Word, are obtruded as worship to God upon the Church, having no other warrant but antiquity, custom and humane authority, is the most vain and uselesse doctrine which ever was taught, and no wayes to be submitted unto; so this vain deceit is after the traditions of men. 4. The Mosaical Rites and Legal Ceremonies, as they were prescribed by God unto the ancient Church, to be the first A. B. C, and easie Rudiments of Religion, fitted for the then infant-state of the Church; so the binding power of them all (Christ the substance being come and suffered) doth cease: yea, the practising of them now, the light of the Gospel having clearly shined forth, is sinfull, and to be eschewed, as speaking really, and by vertue of their first institution, that Christ is not yet come in the flesh, Gal. 5. 2. for, by these Rudiments, or, Elements of the world, of which he would have them to beware, is meant those Legal Ceremonies, see Gal. 4. v. 3, 9. After the Rudiments of the world. 5. The way of Christ, and of men's own natural wisdom, will not weld together so as to make up a perfect mixture: if it be their way, he will not own it for his: for, those false Teachers did not quit Christ wholly, but would have joyned other things with him, and yet the Spirit of God calleth their way a deserting of him; And not after Christ, saith he.
Vers. 9. For in him dwelleth all the fulnesse of the God-head bodily.
He refuteth all those Impostors, first joyntly, because Christ alone is most perfect, and by consequence his doctrine also; as having God fully in his Essence and Attributes inseperably residing in his Person, and this bodily or personally, the Divine Nature, having assumed the humane unto the unity of his Person; for, the word Body, is often taken for the Person, as 2 Cor. 5. 10. so that it were folly and impiety to seek salvation in any thing, but in Christ, and in the doctrine taught by him. Doct. 1. There is nothing more effectual for making us adhere to Christ and Truth, than the consideration of that worth and fulnesse which is in him; for, the Apostle holdeth out the fulnesse of the Godhead in Christ, that they may not be drawn away from him: for in him dwelleth, &c. 2. The more a man doth exercise himself in speaking or thinking of Christ, his heart and mouth will be the more enlarged upon that subject: for, this being the third time which the Apostle hath spoken of this fulnesse, first, chap. 1. v. 19. next, chap. 2. v. 3. and now here, we find his speech riseth still higher. 2. We learn hence several things of the Person and Natures of Christ; as first, that he is true man: for, the Godhead dwelleth in his humane Nature, as in his Temple. Secondly, he is also true God, and so the same God with the Father; for, the fulness of the Godhead, not a portion of God only, or the glorious effects of his power, or his particular gifts and graces, but his compleat essence dwelleth in him. Thirdly, That he is a distinct person from the Father, the whole Godhead being incarnat, not as absolutely considered, but as it is in the Person of the Son: for, it is in him, to wit, in Christ, not in the Father, that the Godhead dwelleth bodily. Fourthly, Though there be two Natures in Christ; yet he is but one person: for, the Godhead dwelleth in him bodily, that is, personally, or by vertue of the personal union. Fifthly, This union is inseperable: for, the Godhead dwelleth in him, as in his fixed proper house. Sixthly, Notwithstanding of this union, the two Natures remain distinct, as the inhabitant is distinct from the house wherein he dwelleth. Seventhly, That God doth hold out himself in the Person of Christ God-man, as in a glasse, to be taken up and transacted with by lost sinners, or, the drift of the purpose is to show that the fulnesse of he Godhead resideth in him, so as that we may make use of that fulnesse throughly for our salvation, and that there is no need of any thing to be added to him.
Vers. 10. And ye are compleat in him, which is the head of all principality and power.
Here are other two arguments: First, Christ is not only full in himself, but all who are in him by faith, are compleat through him, as having from him all things necessary for salvation. The second argument is against the worshipping of Angels in particular, which he resuteth from Christ's prerogative above the Angels, as being their Head and Lord, upholding and ruling them as his creatures, chap. 1. 17. and preserving them in the state of grace through vertue of his mediation, Job, 4. 18. and imploying them for the Churches good, Heb. 1. 14. and therefore they are but his servants, and the best of them but our fellow-servants, and therefore ought not to be worshipped, Rev. 22. 8, 9. nor are they mediators betwixt God and us, that being an honour due to him only, who is their Head, 1 Tim. 2. 5. Doct. 1. We are in our selves empty things, being destitute of every thing which might commend us to God: in him we are compleat, and so in our selves empty. 2. There is a fulnesse in Christ to be communicated unto all, who being sensible of their own emptinesse, do by faith lay hold upon him; in whom we are compleat: which compleatness consisteth in the enjoyment of sufficiency of means for salvation prescribed by him, Heb. 3. 2. and in the imputation of his most perfect righteousnesse, and in the begun renovation of our nature by the Spirit of Christ, 1. Cor. 1. 30. which shal be still upon the growing hand till grace be crowned with glory, Eph. 5. 27. 3. Though there be a compleat fulnesse in Christ the Mediator from whence we may supply our emptinesse; yet we cannot partake of that his fulnesse, except we first be in him, and by faith be united to him: so, in him we are compleat. 4. The greatest powers and most noble of creatures, being compared with Christ, are but in the rank of subjects and servants: He is the head, even of principalities and powers. 5. According to the different degree of excellency which is in Christ and the creature, we ought to esteem highly of the one, and meanly of the other: thus he is the head even of principalities and powers: The scope whereof is to shew, that he should have the honour which is due to him, and they are to be kept in their own place.
Vers. 11. In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh, by the circumcision of Christ.
In this verse, and the verses following, he cleareth how we are compleat in him, and reasoneth against the Mosaical Ceremonies, especially Circumcision, upon their observation whereof, they were tyed unto all the rest, Gal. 5. 3. therefore he mainly oppugneth it. The argument is, Believers have in Christ the thing signified by that Ordinance, to wit, spiritual circumcision in the heart, which consisteth in the putting off, by the power of Christs Spirit, that corrupt masse or body of manifold sins flowing from our innate corruption or sinful flesh; so that there was no need of that carnall circumcision by hands, in cutting off the flesh of the foreskin: which is a good consequence against the urgers of circumcision under the new Testament, where these shadows (Christ the substance being come) are abolished, especially seeing they urged it upon this pretence, That the Gentiles could not be purified without it. Doct. 1. In every Sacrament, such as Circumcision once was, there is an outward sign, which is given by Christ's Ministers, and some inward grace signified by it, the author and worker whereof is only Christ himself; So there was the outward rite of Circumcision by the hands of men, and the inward grace of mortification without hands; and by the Circumcision of Christ, that is, by the inward power of the Spirit of Christ. 2. There is no saving grace enjoyed by Believers but what they have in Christ, to wit, as the fountain, Joh. 1. 16. as the procurer and purchaser of all grace for us, Rom. 6. 6. and as the applier of his own purchase to us, Act. 5. 31. So, in him we are circumcised. 3. As our manifold actual sins do flow from the fountain of original corruption, frequently called flesh, (Rom. 7, & 8.) So the whole bulk of sin is fitly compared to a body, because of the weight of guilt which is in it, Rom. 7. 24. and the soul is wholly compassed by it, as it is with our natural body, Gen. 6. 5. yea, and the whole members of the body are made instruments of it, Rom. 6. 19. Thus he saith, The body of the sins of the flesh. 4. They who are in Christ, must be about the work of putting off this body, setting against, not only some one sin or other, but the whole masse and body of sin; putting off the body of the sins of the flesh. 5. This sinful body is already put off and laid aside in some sense by real Believers, to wit, in its guilt, Rom. 8. 1. in its dominion and reign, Rom. 6. 14. in the Believers sincere purpose and honest resolution, 2 Cor. 7. 11. as also in his hope, that one day it shall be put off wholly, 1 Joh. 3. 2. So the Circumcision which Believers already have in Christ, is designed A putting off the body of the sins of the flesh.
Vers. 12. Buried with him in Baptism, wherein also you are risen with him through the faith of the operation of God, who hath raised him from the dead.
He doth further enlarge the former reason, whereby he also pre-occupieth an objection against our compleatnesse in Christ, by shewing we have in Christ, not only the thing signified, but also an external initiatory seal, to wit, Baptism in the place of Circumcision now abolished; the fruits of which seal are mortification of sin, and vivification in grace, by vertue of the death & resurrection of Jesus Christ, being laid hold on by faith, which is wrought in us by the mighty power of God; so that there was no place left for Circumcision. Doct. 1. The Sacrament of Baptism under the new Testament succeedeth to Circumcision under the old, and is to be administred to Children born within the visible Church, as Circumcision was to Infants of eight dayes age then, Gen. 17. 12. for, not only both do seal the same Covenant of grace, and are initiatory seals of it, but also Paul sheweth that the Christian Church is as compleat now in Christ, as the Jewish Church was, though we want Circumcision, because we have an Ordinance as good as it was, to wit, Baptism: Now if Baptism did not belong to Infants, we should not yet be so compleat as they were, seeing the Covenant was sealed by Circumcision both to themselves and their little ones: Buried with him in Baptism. 2. Regeneration consists of two parts, to wit, first, Mortification of sin, which ought to be a through and constant work, here set forth by our being buried, which speaketh more than death: And secondly, Vivification, or quickning in grace, set forth by our rising again. Doct. 3. Both those parts of Regeneration are sealed in Baptism, not as if we were of necessity to suppone that those are already in the person to be baptized, but because Baptism obligeth the baptized person to set about these, and sealeth up the whole Promises on Gods part, even those which are for sanctification and grace; so that whenever the party baptized shall lay hold by faith upon the Promise, he hath God engaged by word and seal, to make it out; thus Circumcision was a seal of the righteousness of faith, Rom. 4. 11. and yet it was not to be supponed that every Child of eight dayes age had actual faith: Buried with him in Baptism, wherein ye are also risen. 4. Though the Sacraments do seal up grace to us in the way presently mentioned; yet they do not confer grace upon us by any proper vertue of their own, nor yet is there any principle of power in us which can reach the effectuating of such a work, Eph. 2. 1. although the Sacraments do strongly tie us to the working of it, as said is: It is only the death, burial, and resurrection of Christ, which is the fountaincause of our dying to sin and living to God, in so far as by the merit, efficacy and example of the former we attain unto the latter; in which respect we are said to be buried with him, and risen with him. 5. It is no lesse than the infinit power of God which worketh faith in us, and neither Sacraments, nor the Death or Life of Christ will avail to the subduing of sin, and quickning of grace, except Jesus Christ be laid hold upon by faith: We are buried with him by faith, and faith is the operation of God. 6. In our acting of faith in God, we are not to lay hold upon him in a general confused notion, but should eye that in God most, which is most conducing unto that purpose for which we do imploy him: Thus, speaking of faith, as it imployeth God for quickning in grace, he casteth an eye to that work of God, whereupon our quickning in grace dependeth most, even his raising of Christ from the dead.
Vers. 13. And you being dead in your sins, and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses.
He giveth a further reason against the necessity of circumcision, to wit, when they were dead in sin, and without circumcision, as being Gentiles, see Eph. 2. 11. God had quickened them with Christ, making them partake of the life of grace, purchased by him here, and giving them right to the life of glory hereafter, having pardoned all their sins freely for his sake. So, there was no necessity, but rather it would be impiety to return unto Circumcision now, especially seeing it was urged by the false Apostles, as a necessary mean to get their natures purified, and their sins pardoned. Doct. 1. Every man by nature, through sin is in a state of death, he is thereby spiritually dead, as being deprived of all grace, union and communion with God, (chap. 1. 21.) he is also judicially dead, as lying under the sentence of death, pronounced by the Covenant of Works, Gen. 2. 17. And you being dead in your sins. 2. As this state of death doth totally disable us from quickening our selves, it is onelyonly God who quickeneth: so, no misery of the creature, though never so comprehensive, as extending it self both to our outward and inward state; though never so desperate, as being past all remedie by humane help, will impede God from doing good, and bestowing of the choicest good. Thus, though they were miserable for their inward state, as being dead, and so incurable by humane Art; and for their outward state, as being in the uncircumcision of their flesh, or, uncircumcised Gentiles, yet God doth quicken them. 3. Whenever a man believeth in Christ, he is in the same moment of time united to Christ, and so, that all which he did or suffered, as sustaining our person, or, which he procured for our behoof, as being our Head, whether in his death, buriall, or resurrection, is imputed to us by God, and a right unto them derived to us, as if we had been personally present with him all those times, and given our consent to his doing of all those things in our name, and for our behalf: hence is it that He is said to have quickened these Colossians together with him, though Christ had risen from the dead, some years before their coversion. 4. There is no spirituall life attainable, except our obligation to wrath by the pardon of sin, be removed; you hath he quickened, having forgiven you all your trespasses. 5. This pardon, though dearly purchased by Christ, Matth. 26. 28. yet it is freely bestowed upon us; having forgiven you, the word signifies, freely forgiven, as coming from a root which signifies grace. 6. Pardon of sin is also universall, as leaving no sin unpardoned to him who doth believe and repent, Psal. 32. 5. having forgiven you all trespasses.
Vers. 14. Blotting out the hand-writing of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his crosse:
The Apostle illustrates the benefit of pardon, and bringeth an argument against the Ceremoniall Law in generall, by shewing, God had not onelyonly forgiven the debt of sin, but Christ also by his death, had destroyed their obligation to wrath, because of sin, making it altogether uselesse, ever to give faith in Law against them; which obligation he calleth, the hand-writing of ordinances which was contrary to us; alluding to written obligations among men, for sums of money, or such like, wherein there is the body of the Writ, and the Debtors subscription: answerable to which, there is in this hand-writing; First, the obligation it self, to wit, the Covenant of works, and condemning power of the Law, Gal. 3. 10. Secondly, our assent and subscription to this obligation, which is the sentence of every man's conscience against himself, whether of Jew or Gentile, whereby he assents to the equity of that curse which the Law pronounceth, Rom. 2. 15. But particularly, and over and above to the Jews, this subscription was the practice of the Ceremoniall Law, which being separated from Christ and looked upon as service acceptable to God in it self, as it was gone about by many of the Jews before Christ came, and so urged by the false Apostles upon the Gentiles; the practice (I say) of the Ceremoniall Law so considered, was nothing else but a publick testification of their own guilt: for example, by killing a beast was testified, that they deserved to die themselves; and seeing the dispute is in this place against the Ceremoniall Law, this hand-writing in ordinances, is to be taken mainly in this sense, although we are not to exclude the former: now the argument concludeth strongly, that seeing the debt is payed, the obligation cancelled, it were madnesse and impietie to renew it again, as those did, who practized the Legall ceremonies. Doct. 1. There is an obligation above the head of every man, through vertue of the curse of the Law, binding him over to under-ly eternal wrath for sin, assented unto, and as it were subscribed by the voice of every man's conscience, and by the practice of the Ceremoniall Law unto the Jews: for, this is the hand-writing of ordinances here spoken of. 2. This obligation must be cancelled, and so the condemning power of the Law abrogate, before sin be pardoned, and our right to Heaven obtained: for, with respect to the impeding of those, it is said to have been against us, and contrary unto us. 3. None but Christ could destroy this hand-writing; because none other was able to satisfie the sum contained in it. Heb. 10. 9. for, he speaks of Christ, while he saith, blotting out the hand-writing in ordinances. 4. It stood Christ no lesse than his life, to get this bond destroyed; for, he behooved to pay the sum, before the condemning power of the Law could cease, Joh. 3. 16. and to produce the substance, before those Legall shadows could evanish, Heb. 9. 12. both which required his death; so he is said to nail it to his crosse. 5. It is a matter of no small difficulty, to get the conscience of wakened sinners quieted, and their hearts perswaded, that their obligation to wrath, because of sin, is removed; therefore the Spirit of God useth so many expressions to assure their heart in this matter; the hand-writing is blotted out, as it were crosse-strokes are drawn through it; but, left the heart suspect it may be yet legible, therefore he addeth, it is removed and taken out of the way; but, left haply it should be again found and produced, he addeth yet, it is torn, destroyed, and nailed to the crosse, and so made fully uselesse ever to witnesse any thing against the Believer. 6. Though Christ did compleat this sum contained within this hand-writing, while he was hanging on the crosse, so as the Father's justice had no more to seek of Christ the Cautioner, Joh. 19. 30. in which sense, he did even then meritoriously destroy this hand-writing, yet the obligation standeth still in force against the sinner, till he enter himself Heir by faith unto Christ's obedience and death; for, this was the order agreed upon betwixt the Father and the Son: according to which, the fruits of his death were to be applyed, to wit, by faith, Joh. 3. 16. So, it is clear from Verse 13. those Colossians were dead in their sins before their renovation, which was long after Christ's death.
Vers. 15. And having spoiled principalities and powers, he made a shew of them openly, triumphing over them in it.
He in largeth the present argument thus, that Christ by destroying that hand-writing, hath spoiled, disgraced, and triumphed over all our spirituall enemies, especially Satan the great Generall, and his whole Army of sins, temptations, death and hell which fighteth under his banner, and this even by his sufferings: wherein he alludeth to the ancient custome of Conquerors, who did dis-arm then captives, having joyned them by two, or moe, in chains, made them march before, to their publick shame and disgrace, they themselves coming after in their triumphing chariot; so did Christ: having spoiled principalities and powers, made a shew of them, &c. Doct. 1. The power of Devils is very great, as being spirituall substances, strong and mighty Angels, Jude v. 6. having the world and sin under them, as their subjects, Eph. 2. 2. Thus from their power they are called principalities and powers. 2. This great power of theirs is wholly imployed to oppose the work of man's salvation; for, they are spoken of here as opposits. 3. Satans power over souls, doth flow from the sentence of condemnation pronounced by the Law against sinners, and consists in that dominion which sin hath obtained over them: for, upon the blotting out of that handwriting, he was spoiled of his power, as appeareth from the connexion. 4. Jesus Christ having satisfied the Fathers justice, and thereby not only enervated the Law's condemnatory sentence, v. 14. but also obtained from the Father, That sin should no more have dominion over the redeemed ones, Rom. 6. 14. he hath spoiled the Devil of that great power which once he had; so that, though he can, and doth tempt Believers, yet he cannot overcome them; though he hold them in exercise, he cannot mar their salvation, 1 Cor. 10. 13. he may bruise their heel, but cannot break their head: Thus with Christ's blotting out the hand-writing, is conjoyned his having spoiled Principalities and Powers. 5. Christ doth bring about his most gracious works in a way which seemeth most unlikely to carnall sense: so that no eye, but that of faith, can take him up: what other eye could take up Christ as doing all this upon the crosse? when the Jews and Roman souldiers were spoiling him, and parting his garments, that he, even then, and by being spoiled, was spoiling principalities and powers; when they were putting him to shame and disgrace, that he, even then, was making a shew of Satan openly, and was rubbing disgrace upon him, overcoming him with his own armour; and when they were triumphing and insulting over him, that even then, he was triumphing over all the Devils in hell, as having by his death given the dead blow to their power and kingdom, and so overcame them, by suffering himself to be overcome by them; triumphing over them in it, to wit, in his crosse. 6. How dear soever the work of our salvation did stand to Christ, it was matter of no small joy unto him to have it throughed, and those who were enemies to it destroyed: for, while he is bleeding, and racked with pain upon the crosse, he is yet rejoycing and triumphing, and that because this work was thriving: he triumphed over them in it; the crosse was as a chariot of triumph to him.
Vers. 16. Let no man therefore judge you in meat or in drink, or in respect of an holy day, or of the new moon, or of the sabbath dayes.
He draweth a conclusion from the former arguments: That seeing the Ceremoniall Law was now abolished, therefore none should take upon them to judge or condemn others for the not observing any of these Ceremonies; or, if any would be so presumptuous, the people of God should not regard their injunctions or censures: and of those ceremoniall observances, he giveth two instances; the one relating to that difference to be kept among Meats, according to Numb. 6. 3. the other relating to that difference observed in Dayes: Dayes observed among the Jews were chiefly of three sorts; First, anniversary, that returned every year, here designed by the generall name of an holy day. Secondly, Lunary or monethly, which returned every monethmonth, as the first day of every new moon. Thirdly, weekly, which returned every week, and on the seventh day of the week: all which are now abrogated, even the Jewish seventh day Sabbath; and the Lord's day, or, the Christian firstdayes Sabbath, substitute in its place, 1 Cor. 16. 2. Doct. 1. What ever Christ hath purchased by his death, ought to be stood to, and made use of: for, upon the abolition of the ceremoniall Law by Christ's death, he inferreth, Let no man therefore judge you. 2. Christ the Lord hath given no such power unto any, to make that a part of worship, binding the conscience, which he hath not commanded; Let no man judge you. It relateth to the false Apostles, that they should not injoyn. 3. When men presume to prescribe laws binding mens conscience, we are not to obey what they injoyn, or regard much what they judge of, or inflict upon us for disobedience: let no man judge you. It relateth also to the people that they should not obey such injunctions. 4. There is an abstinence from meats politick, which the Magistrate injoyneth for civill ends; there is an abstinence medicinal, which Physicians prescribe for preservation or recovery of health; and an abstinence Ecclesiasticall, when God by his providence, and voice of his Church, calleth his people to fasting and mourning: all those sorts of abstinence are lawfull; but to abstain from meat upon pretence of holinesse and conscience, as if some meats were unclean, or lesse holy in their own nature than others, 1 Tim 4. 4. or, as if simple abstinence at any time were a thing acceptable to God in it self, without respect had to the end for which it is injoyned, Isa. 58. 5. This is sinfull and unlawfull; Let no man therefore judge you in meat or drink. 5. Though the first day of the week is constantly to be sanctified by all the Christian Churches, and that by vertue of a divine command, 1 Cor. 16. 2. Christ's example, Joh. 20. 19. and Apostolick practice, Acts 20. 7. and other dayes also, or parts of dayes are to be sanctified, when God, by his more than ordinary judgements or mercies, doth occasionally call to humiliation or thanksgiving, Mark 2. 20. Yet not onelyonly is the keeping of the Jewish set Feasts and Fasts sinfull, but by more than paritie of reason, the setting apart of dayes to the honour of Saints and Angels, the keeping holy of any day not appointed by God, for some supposed sanctitie in that day more than in another; or, as if simple abstinence from work, were in it self acceptable to God, is also unlawfull; Yea, the dedicating of fixed anniversary dayes, whether for humiliation or thanksgiving, so as not to take that day again for worldly imployments, if God by his providence did call us to it; or, if by change of dispensation he call us unto an exercise contrary unto that, for which the day is set apart: such dedication of dayes is also unwarrantable, as having no example in the Church of the Old Testament, not yet from the practice of Christ and his Apostles, and hath in it some kind of limiting of the Almighty, to make the course of his providence to answer our appointed times; … none judge you in respect of a holy day. 6. Christians in the point of obedience to God, and of not subjecting their consciences to the will of men, ought to be very precise; In respect of a holy day: in the Originall it is, in the part of a holy day; the false Apostles, it seemeth, urged to sanctifie a part of those dayes at least, if not the whole; but Paul will not have them yeelding, no not to a part.
Vers. 17. Which are a shadow of things to come, but the body is of Christ.
He strengtheneth the conclusion by an additionall argument, the meaning whereof is: those Legall Ceremonies were but dark shadows of things to come, to remain onelyonly untill Christ, who is the truth, body and substance of them should come; so that to observe them under the Gospel, were in effect to say, that Christ the Body is not yet come. Doct. 1. Though some of those Legall Ceremonies were commemorative of things past, Exod. 13. 8. yet the main use of them all, was, to lead the Church which then was, to the consideration of things to come, to wit, Christ, grace, and the doctrine of the Gospel: so by the difference of meats was signified, that the Jews were a distinct people from all other Nations, Acts 10. 11. 23. which distinction was to be taken away by Christ; their Festivall dayes, as the Passeover, did shadow forth our spirituall delivery by Christ, 1 Cor. 5. 7. and the Sabbath, our eternall rest, &c. which are shadows of things to come. 2. The knowledge which the ancient Church had of Christ, was but very dark and confused, being compared with ours, such as the designation of a Body by its shadow, they had but shadows of things to come. 3. How much vertue must there be in Christ, whose very shadow, some obscure and confused notions of him, did afford abundant life and comfort unto all such as were then saved: for, all that they injoyed, was but shadows of things to come. 4. Whatever good was hid under those Legall shadows, we have it all fulfilled and made manifest in Christ and the Gospel: some of them shadowed forth moral sanctity, and this Christ hath clearly taught, and in his own person fulfilled; some pointed at the expiation of sin, and this Christ by his life and death hath merited; some did presignifie eternal life, and the participation of it by real Believers, and this Christ in the Gospel hath clearly unfolded; so the Body is of Christ.
Vers. 18. Let no man beguile you of your reward, in a voluntary humility, and worshipping of Angels, intruding into those things which he hath not seen, vainly puft up by his fleshly mind.
He reasoneth now against the first sort of Impostors, mentioned ver. 8. to wit, abused Philosophy, whereby they did presse the worshipping of Angels, which he dehorteth from, because those Hereticks did usurp the place of Judges, to prescribe in the matter of worship, thereby making Christians lose their reward of Heaven, by departing out of the way which leadeth to it; and because they did cover their heretical spirits, and damnable error of Angel-worship by a shew of humility and arguments drawn from it, and did determine boldly in those things whereof they were wholly ignorant; and because they were puffed up with arrogance and pride, arising from the gifts of their fleshly and corrupt mind. Doct. 1. Error and Idolatry, especially in Gods worship, is a fearfull sin, depriving those who are bewitched with it of the reward of Heaven and happinesse: for, the pressers of Angel-worship, did beguile them of their reward. 2. Such is the mad zeal of those who are the patrons of Idolatry, as to presse their idolatrous opinions and practices with so much authority upon the consciences of people, as to adjudge them to condemnation if they receive them not; let no man deceive you of your reward: the word signifieth let no man play the Judge over you, defrauding you of your reward, and is taken from the unjust dealing of Judges and Umpiers in Races, who would by their authority presse men to run out of the way, as they would not lose the prize, and in the mean time make them lose. 3. It hath been, and yet is very usuall for vilest Hereticks to cover themselves with a more than ordinary shew of humility and self-denial in the whole strain of their carriage; that so they may deceive the simple, Rom. 16. 18. Those Hereticks did lurk under voluntary humility. 4. The more of self-denial men of erring spirits do pretend to, they are the more dangerous, and the more to be eschewed; so did the Apostle enjoyn the Colossians to beware of these Hereticks, so much the more as they pretended to a voluntary humility. 5. Though a duty, or vertue, were never so good in it self; yet when men do place it in those things, wherein God doth not, it is a sin; for they made worshipping of Angels to be humility, pretending it were presumption to go to God at the nearest, without the mediation of those blessed and glorious creatures: and it was voluntary; a humility of their own invention, and therefore God makes it a part of their wickednesse. 6. Though we are to give civil worship to men in place and authority, or who excel in gifts and graces, Exod. 20. 12. which ought to be given also to glorisied Saints and Angels, in so far as to think reverently of them, to blesse God for his goodnesse to them, and the good which he doth unto us by them, and to long to be in that state of happinesse which they enjoy; yet religious worship, as importing the subjection of our minds and consciences unto that which we worship, belongeth only unto God, Deut. 6. 13. and to give it as the Papists do, unto any creature, whether Saint or Angel, is no lesse than grosse Idolatry: for, it is condemned here: And the worshipping of Angels. 7. Nothing ought to be received for a part of worship, and much lesse to be pressed by us upon others as such, the consonance whereof with the mind of God is not fully known and throughly understood; so they are condemned for pressing those things on others, which they did not understand themselves; intruding into those things which they had not seen. 8. It is the nature of Hereticks to be most bold and peremptory in those things whereof they understood least: boldnesse, confidence and ignorance, are the usual companions of Heresie, Jude 10. So they intruded into those things which they had not seen; it is a word taken from the bold and losty going of those who acted the persons of Kings in Stageplayes. 9. As pride and self-conceit are the usual attendants of Heresie; so there is often much of pride and self-seeking, where folk pretend to more than ordinary self-denyal and humility: Vice is then arrived at the highest degree, when it seeketh to vail it self under the pretence of the contrary vertue, Isa. 66. 5. So those Hereticks, who pretended much to humility, were puffed up with their fleshlie mind. 10. The mind of man is wholly corrupt and fleshly, and cannot but miscarry when it taketh upon it to judge and command in the things of God, according to the principles of natures light; hence he calleth the mind fleshlie, or corrupt, with relation to divine worship. 11. There is nothing by which a man will be more readily puffed up than the inward gifts of the mind, if they be not sanctified, such as wit, knowledge, eloquence, memory, &c. hence he maketh their pussing up to slow from the mind; vainly puffed up by his fleshly mind.
Vers. 19. And not holding the head, from which all the body by joynts and bands having nourishment ministred, and knit together, increaseth with the increase of God.
Here is another argument against the worshippers of Angels, in that they impare the honour of Christ, as head of his Church; making Angels to share with him in it, while-as they imployed them as Mediators with God to obtain grace and salvation, when Christ alone doth discharge the office of an Head compleatly, from whom the whole Body of the universal Church, being knit to him the Head, and one to another by the Nerves and Sinnews of one common Spirit, doth receive spiritual nourishment and increase in the graces of Gods Spirit. Doct. 1. So jealous is Christ in the matter of his own glory, that he will not suffer any other to share with him in it: if Saints, Angels, Pope, or any other be made use of as conjunct collegues with, and helpers of Christ in his Mediatory office, he ceaseth to be a Mediator at all unto those who so do; thus will they give but a share of the honour due unto Christ, as Head, to the Angels: they are said not to hold the head, or to be separated from the head, and the vertue which floweth from it. 2. What ever relation is taken on by Christ towards his Church, whether of King, Head, Husband, Brother, Friend, or any other, he will be really forth-coming according to all which that relation doth import; So, as Head, he doth all that which the head doth to the natural body: he furnisheth us with life, motion, spiritual nerves, arteries, &c. from whom the whole body, &c. 3. That sufficient influence for grace, and spiritual nourishment may be conveyed from Christ the head, to sinners, it is necessary that they be unite and knit to him, to wit, by the Spirit of Christ, Phil. 3. 12. and the grace of faith, Eph. 3. 17. for, those are the joynts and bands, by which this nouvishment is ministred; he speaks with an allusion to the nerves and arteries of the natural body, whereby it is knit to the head, and hath life and motion conveyed unto it. 4. There is a band of Christian love wrought by the Spirit of God, by which all the members of Christ's mystical body are knit together: for, Love is the band by which they are knit together, chap. 3. 14. Doct. 5. The more of spiritual influence Believers do draw from Christ, they will band the better among themselves; for, their being knit together by joynts and bands, as the members of the natural body by their respective ligaments, doth depend upon their receiving of nourishment from the head; from whom the body having nourishment ministred, and knit together. 6. Growth and increase is required in the members of Christ's body; and an increase, not in pride and conceit of gifts, but in knowledge, humility, faith, patience, and other graces (2 Pet. 1. 5.) which come from God. This is to increase with the increase of God, that is which cometh from God. 7. This Christian increase and divine growth, is attained unto by keeping strict union with Christ, and communion with his Members: for, their increasing with the increase of God, supponeth nourishment ministred from the Head, and themselves knit together by joynts and bands.
Vers. 20. Wherefore if ye be dead with Christ from the rudiments of the world: why, as though living in the world, are ye subject to ordinances? 21. (Touch not, taste not, handle not:
He reasoneth now against the third sort of Impostors, mentioned v. 8. to wit, ridiculous and superstitious rites and opinions in worship and doctrine. He proponed those Impostors, v. 8. in that order, wherein they did break up first in the world; but in the refutation he altereth the method, medling with that first which had most of seeming reason for it. His first argument against this head, is to this purpose, That seeing, as he hath already proven, they were freed from the Leviticall Ordinances, (called rudiments of the world: see v. 8.) which were instituted by God himself, by what pretext of reason could they submit to superstitious rites, appointed by men? as if they were living in the world, that is, subjected in their consciences to the dictates of men v. 20. Of which ordinances he giveth one instance in the matter of meats, and speaketh in the person of some one of those superstitious Rabbies, discharging the people to touch, or rather for eschewing tautologie, and as the word doth also signifie, to eat a little of such a meat; then, to taste it; lastly to handle it, v. 21. Doct. 1. Through vertue of Christ's under-taking to die for believers, and the Father's acceptation of his death for them, it followeth, that all those benefits which were purchased by his death, do as much belong unto them upon their laying hold upon him by saith, as if they themselves had died; Yea, as to this effect they are reckoned to have died with him: thus they were dead with Christ to those ceremonies, and so they had no more power over them, than the Laws of men have over those who are dead: because Christ having by his death fulfilled what was typisied by them, and so purchased freedome to his people from that yoke, they had as much right to that purchased freedome, as if themselves had died for it; if ye be therefore dead with Christ, &c. 2. Our being freed from the tye of the Ceremoniall Law and ordinances thereof, though appointed by God, doth much more liberate us from the yoke of significant rites and religious ceremonies, which are onelyonly instituted by men: he did not abrogate his own Ceremonies, that men might appoint theirs: and as it is sinfull for men to injoyn such; so it is no lesse sinfull, and a very betraying of that liberty which Christ hath purchased, Gal. 5. 1. to give obedience to any such injunctions: for, he reasoneth from the abolishing of the ceremoniall Law, to our not-subjecting of our selves to any ordinance of that kind: if ye be therefore dead, why are ye subject to ordinances? 3. The authors of superstition are very diligent to have their superstitious fooleries punctually practised, and their commands for that end exactly obeyed. Thus he brings in the Masters of superstition delivering their injunctions, as it were to every man in particular: touch not, in the singular number. 4. There is no end of superstitious injunctions, when once given way to: they do both multiply and grow also more strict; so here, first, they forbid them to eat; secondly, to taste; thirdly, not so much as to bandle, 5. Satan useth most frequently to lay snares and gins in those things whereof men have most frequent use, especially in our meat and drink: he driveth some to sin in those by excesse, Isa. 5. 11. Others by placing Religion in simple abstinence from them, under pretence of a more than ordinary mortification; So did these Doctors who commanded, eat not, taste not, handle not.
Vers. 22. Which all are to perish with the using) after the commandements and doctrines of men.
He addeth two other arguments against those superstitious rites, especially the placing of Religion in abstinence from meats; First, they are appointed for the use of man, and perish in the using, 1 Cor. 6. 13. Secondly, all such ordinances are but traditions of men, Matth. 15. 9. Doct. 1. We should use all things for that end for which God hath appointed them: Religion is not to be placed in those things which God hath only destinated for a naturall or civill use, as the wearing of such an habit, abstinence from such and such meats: for, the Apostle reasoneth against the placing of Religion in meats, because they are appointed onelyonly for a naturall use; which all are to perish with the using: 2. This doth not militate against the religious use of Bread and Wine in the Sacrament: for, God hath appointed those Elements to be so used: and the two arguments in this verse are to be taken jointly, that no humane authority can injoyn the use of, or abstinence from, such a sort of meat, as a part of religious worship; which all are to perish with the using, after the doctrines of men. 3. Though Church-Judicatories have power to determine time, place, and other circumstances of worship, which are common to religious and civill actions, and are left undetermined by the Word, as being almost insinite, and often changeable upon severall occasions, 1 Cor. 14. 40. Yet the Lord hath given no such power unto men, whether the Civill Magistrate, Church guides, or any other, to injoyn any thing as service to God in it self, which he hath not appointed; nor yet to command any thing to be gone about as a religious ceremony, or significant rite in his worship: all such ceremonies were expressely prescribed by God under the Old Testament, so that it was not lawfull to adde anything unto what was commanded them, Deut. 12. 32. and the rule of worship must be no lesse compleat under the New Testament, Heb. 3. 2. and 5. 6. So, those rites were to be rejected for this same very cause, they were the commandments and doctrines of men.
Vers. 23. Which things have indeed a shew of wisedome in will-worship and humility, and neglecting of the body, not in any honour to the satisfying of the flesh.
He mentioneth three fair pretences, whereof use was made to plead for, and commend those superstitious rites; First, they were will-worship; a giving of more to God than he required. Secondly, the practising of them, was an evidence of peoples humility, in their submissive obedience to the injunctions of superiours. Thirdly, their voluntary and excessive abstinence from meat, sleep, and their other laborious bodily exercises, did tend to mortification, and was a part of mortification, in neglecting of the body, which the most part of men strive so much to pamper: all which the Apostle, having spoken sufficiently to this purpose already, doth refute in one word, to wit, that they had onelyonly a shew or pretext, but no soliditie of reason or wisedome in them; and addeth another reason against the practice of those rites, because thereby they withheld that honor or just care: (see 1. Tim. 5. 3.) from the body, which ought to be had in the satisfying the necessities thereof. Doct. 1. There is no error, the maintainers whereof have not somwhat to say in its defence, whereby they labour to extoll it as most heavenly and excellent; Thus the doctrine of those superstitious rites pretended to wisedome, that is, heavenly and excellent doctrine. 2. All that can be said for any error, being rightly weighed, will be found but meer pretexts, fair shews, and no soliditie of reason; they had but a shew of wisedome. 3. As men do like well to serve God with their own inventions, thinking they do thereby give unto God his whole due, and somwhat more: So God will acknowledge nothing for service done to him, but what himself hath required; he approveth willing worship, but not will-worship; for, it is here rejected, notwithstanding the fair shew of wisedome which is in it. 4. For men to give blinde obedience unto the commands of Superiors, though it pretend to humility and devout submission of mind; yet it is not reall humility, but a prostituting of our souls and consciences to the wills of men; So this humility or submissive disposition, which was their second pretence, hath but a shew of wisedome in it, and is not reall. 5. Though watchings, fastings, and other bodily exercises are profitable, and may be lawfully used, if they be referred to the right end for bringing the body in subjection, 1 Cor. 4. 27. lest through too much satietie it take loose reins to sin; and that hereby we may be helped to call on God more ardently, Joel 1. 14. providing there be due moderation in using of them, Josh. 7. 10. Yet the excessive and immoderate use of those, disabling the body from being serviceable to the spirit, and the placing of worship in them, being considered in themselves, and without relation to the fore-mentioned ends: The neglecting of the body thus, though it hath a shew of reason for it, yet it hath no more but a shew or pr…text, and is a reall sin before God: which things have a shew of wisedome, neglecting the body. 5. As there is an excessive pampering of the flesh, which is sinfull, and forbidden, when provision is made for it to fulfill the lusts thereof, Rom. 13. 14. So there is a lawfull and necessary care of the flesh or body, whereby things necessary for food and raiment are provided for and bestowed upon it, in so far, that strength and health be not in-lacking for dischargeing the duties of our calling: and they who deny this care and honour to it, though even upon a religious pretence, do sin against God; so he condemneth those superstitious rites in this, that many of them did carry with them the neglect of this care; not in any honour to the satisfying of the flesh.