Churches good but rather imploying their parts and abusing their esteem for graces to their own mutual prejudice So such is the nature and power of this grace of Charity that it knitteth together all these scattered Members and makes their graces and gifts subservient to the good one of another and chiefly to the good of the whole so that the Church is hereby made a compleat intire body which was lame without it In this sense Charity is called the bond of perfection Vers. 15. And let the peace of God rule in your hearts to the which also ye are called in one body and be ye thankfull He exhorts first unto a peaceable frame of spirit towards others such as God approveth of so that when any strife should arise among them it might be over-ruled and as it were judicially composed by this peaceable temper and this because they were called by God to entertain peace and were all Members of one Body And secondly he exhorteth unto mutuall thankfulnesse for favours received for as all the former duties relate to men as their immediate object so it would seem this of thankfulnesse must relate to man also Doct. 1. The vertue of peace importing a sweet quieting of a man 's own turbulent affections such as pride envy malice c. Isai. 11. 13. and a peaceable inclination towards the procuring and preserving of concord with others Heb. 12. 14. is most necessary for Christians and let the peace of God rule 2. It is not every peaceable frame of spirit which is to be sought after but that whereof God is the Author and approver which for attaining unto or preserving of concord will dispense with the losse not of truth and holinesse Heb. 12. 14. but onely of what is our own especially with the restraining and curbing of our sinfull and turbulent humors 2 Cor. 12. 20. So it is the peace of God to wit whereof he is Author and approver which should rule 4. Our esteem of peace ought to be such that when any contention doth arise our love to peace may presently compâ—sce it if it be possible or at least order all our actions which we are put to for our own necessary defence untill it be composed Gen. 13. 8 9. lâ—t the peace of God rule in your hearts It is a Metaphor taken from Judges in playes or strifes unto whose decreet all were bound to stand 5. Christians are called in a singular manner to put on this peaceable temper for Christ doth frequently injoyn it Joh. 13. 34. nothing marreth their work more than the want of it whether the thriving of grace in their own heart or the successe of the Gospel towards others 1 Cor. 3. 3. they are called to be members of an excellent society and so ought to be peaceable in it 1 Thess. 5. 13. To which also ye are called 6. The invisible Church of real Believers is one mystical body knit by faith to Christ their head Eph. 3. 17. and by the bond of love among themselves Joh. 13. 35. and the visible Church is one politick body 1 Cor. 12. 27. conjoyned with Christ the head and amongst themselves by the external profession of the same Truths which union is sealed by their partaking of the same Sacraments 1 Cor. 10. 17. In one body 7. The consideration of this that Christians are one body is a strong argument to excite unto peace In one body 8. Gratitude and thankfulnesse for favours received from others so as in our affections to prize the receit to acknowledge it unto the bestower and to recompense it according to our power and as the necessity of the benefactor or common decency doth require this is a vertue necessary for Christians as for other causes so that peace may be kept peace being broken as frequently for injuries received so sometimes for favours not recompensed 1 Sam. 25. 7 13. Therefore unto the exhortation to peace he subjoyneth and be ye thankeful Vers. 16. Let the word of Christ dwell in you richly in all wisdom teaching and admonishing one another in psalmâ— and hymns and spiritual songs singing with grace in your hearts to the Lord. The Apostle having spoken of many vertues and it being almost impossible to speak of all he exciteth them to the diligent study of Scripture as the rule of all vertues shewing also what use they should make of Scripture First for themselves that they might be made compleatly wise by it Secondly for others that they might teach and admonish them by it Thirdly in relation to God they might take matter for spiritual praise unto him from it Doct. 1. Ministers should excite people to the diligent study of Scripture and people ought to be diligent in the study of it so as they may become familiar with it and it may sink down through the ear and brain to the heart and reside in it being fixed there by frequent reading hearing meditating upon Psal. 1. 2. and conferring about it Ps. 119. 46. whereby also they may attain to a copious measure of the knowledge of it for saith he Let the word of Christ that is chiefly the Gospel Heb. 2. 3. not excluding other Scriptures for the Prophets were inspired by the Spirit of Christ 1 Pet. 3. 19 and did also write of Christ Joh 5. 39. So that whole Scripture is the word of Christ and let it dwell in you it 's a metaphor which speaketh inward receiving of it and familiar conversing with it and let it dwell richly or copiously in you 2. There is that in Scripture which is sufficient to make a man compleatly wise unto salvation as containing all things necessary to be believed or practised 2 Tim. 3. 15. for this is the first fruit to be reaped by the study of Scripture it affordeth all wisdome In all wisdom 3. It is not only the duty of Ministers but also of private Christians keeping themselves within their station and not usurping upon the Ministerial Calling Rom. 10. 15. privately to teach and instruct as also to admonish and reprove one another and the knowledge and wisdom which they draw from Scripture is to be imployed for this end next after the advancing of their own salvation and not for vain ostentation profane jesting or idle jangling 1 Tim. 1. 4. 6. In all wisdom teaching and admonishing 4. The duties of teaching and admonishing among private Christians ought to be mutual there being none so compleat for knowledge so streight in his practice but he standeth in need to have those duties performed sometimes to him by others admonishing one another 5. Singing to God with the voice is a profitable Ordinance of Gods Worship under the Gospel as not only holding forth that which the Word read doth but also staying the heart upon the sweet and lively meditation of the matter which we sing and is most natively directed to the glorifying of God as its proper and immediate scope singing c 6. The Psalms of David and other
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 wiâ—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 he 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 by 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 onely 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 onely 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 Rom. 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 onely 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
whereby he doth not expresse a hope or confidence of faith but onely of charity and love to the Churche's good 1 Cor. 13. 7. which made him hope that God would bring about that particular which tended so much to their advantage although he had no certain promise for it to build faith upon 3. The crosses and comforts of a Christian indued with a truly publick spirit depends not so much upon those things which are of particular concernment to himself as those which are of publick concernment to Jesus Christ and to his Church in the World so Paul's comfort though now in bonds depended much upon the state of this Church at Philippi I may be of good comfort when I know your state saith he Vers. 20. For I have no man like-minded who will naturally care for your state He commendeth Timotheus from his affection towards them in so far that he came not short of the Apostle himself or at least resembled him most in his sincerity and diligence in seeking after their spirituall good There was no man like-minded to Paul except Tmotheus alone for he is excepted as appears from ver 22. Doct. 1. It contributeth much for the good successe of a Minister's pains among a People that he be looked upon by them as one who will thirst after their good more than any thing else so Paul being to send Timothie representeth him as such he naturally careth for your estate 2. That a Minister may be fitted to do good among a People he would place before himself the patern of the Apostles and so far as in him lyeth set himself to imitate them in that care diligence and affection which they had towards the Church of Christ for herein is Timothie commended I have no man like-minded 3. Then doth a Minister imitate the Apostles in watching over their flock when first the state of souls is the object of his care he careth for your state Secondly when their care is more than ordinary and in a sort anxious and solicitous even a care which in other things would be sinfull the Greek word signifieth such a care And thirdly when it is such as is naturall and kindly arising not from constraint 1 Pet. 5. 2. but from love to the party cared for being such as is the care of a parent toward his child who will naturally care saith he Vers. 21. For all seek their own not the things which are Jesus Christs He further commendeth the care which Timotheus had of them It was such that he postponed his own particular affairs to the work of Christ among them wherein he was singular almost all others who were with Paul refusing as would appear to undertake so long a journey from the too great respect they had to their own case and profit Doct. 1. So near is the relation betwixt Christ and the Church such as is of the husband to the wife Rev. 21. 9. of the Head to the Members Eph. 1. 22. of the King to his Subjects Matth. 21. 5. that both their concernments are one what concerneth them concerneth him so the under-taking of so long a journey for the advantage of the Church at Philippi which all declined except Timotheus onely is here called a seeking the things of Jesus Christ. 2. This commendeth a man's zeal for Christ much when the luke warmnesse of others doth not blunt his edge but though all should be for their own things yet he alone will be for the things of Jesus Christ for herein is Timotheus commended 3. Our own things that is worldly ease profit credit pleasure and the things of Christ wherein his honour and the publick good of his people is much concerned are often in two contrary ballances respect to the former making us frequently to neglect the latter for so are they here opposed their own things not the things of Christ. 4. Though Christians may and justly ought to seek their own things with subordination to the things of Christ I Tim. 5. 8. Yet they may not seek their own things in opposition to the things of Christ that is so as for respect to the former to neglect the latter for Paul condemnes not the seeking of their own things simply but that through seeking of them they did not seek the things of Christ. 5. A Christian and especially a Minister ought to be so disposed that no private interest or concernment of his own should so far weigh with him as to make him for respect unto it shift or refuse any thing which Christ doth call him unto for furtherance of his Work for herein is Timothie commended and for want of this disposition the rest are blamed all seek their own things 6. The Lord by putting Professours upon hazardous troublesome and expensive imployments for Christ discovereth often in many too much love to self and little love to Christ which otherways would have lyen undiscovered so the motion of this long journey to Philippi did discover in the most part of Paul's companions that they did seek their own 〈…〉 d not the things of Christ. Vers. 22. But ye know the proof of him that as a son with the father he hath served with me in the Gospel For proof of all he appealeth to their own experience concerning Timotheus while he preached the Gospel with Paul at Philippi as a son with the father which speaketh both his modestie as also that he was like-minded with Paul in all things following his example Doct. 1. A Minister's own carriage if it be modest Christian and ministerial will speak more to his commendation among judicious Christians than all the recommendations which he can have from others although these be in their own place usefull and lawfull but ye know the proof of him saith he I need not speak much for him 2. The calling of the Ministerie is a service and Minsters are servants to Christ for the Church and not lords over their faith 1. Pet. 5. 3. so Paul and Timothie did serve in the Gospel 3. Those who are of older standing in the Ministerie and thereby have attained a good measure of respect parts experience and prudence should not despise these of later standing but acknowledge them as fellow-servants so Paul though a great Apostle and the elder Minister yet acknowledgeth Timothie as his fellow-servant he hath served with me in the Gospel saith he 4. These who are of late standing in the Ministery ought to honour the aged as the son doth the parent obeying their counsels and following their example in those things which tend to the edification of the Church so did Timothie honour Paul as a son with the father he hath served with me in the Gospel Vers. 23 Him therefore I hope to send presently so soon as I shall see how it will go with me 24. But I trust in the Lord that I also my self shall come shortly He concludeth from what is said his purpose to send Timothie having once seen how himself should
who were well known unto them to be such Neither doth the words following in Christ Jesus militate against this sense for even those who are externally and federally Saints are in Christ by an external and visible union consisting in the serious profession of those Truths which relate to him the effect of which union is the communication of common gifts of the Spirit to every one according to their measure see Job 15. 2. Everie branch in me which beareth no fruit which supposeth some to be in Christ in the way mentioned who yet are fruitlesse branches and so unregenerate 3. Christian charity will so far cover the infirmities and failings of others as not to disown them as Brethren nor yet neglect those christian duties which we owe unto them or are obliged to do for them as Brethren for although ch 2. v. 20 21 he complains of all who were with him except Timotheus only that no man was like-minded and all did seek their own things yet neverthelesse he doth in their name salute the Philippians calling them Brethren the Brethren which are with me greet you 4. So powerful is the Gospel being accompanied with Gods blessing Rom. 1. 16. that it will set upon and enter the Houses of greatest Persecutors and carry some of their chiefest Minions captive from their very elbow some even of bloody Nero's house are converted by the Gospel those of Cesars houshold 5. Such is the courage and valour of spirit with which the Lord doth endue sincere professors of the Gospel that they will dare to hold up a Banner for Truth even under the nose and within the gates of most blood-thirsty raging Persecutors for some of Nero's House upon all hazard perform those duties which their christian calling tied them unto chiefly they that are of Cesar's houshold do greet you Vers. 23. The grace of our Lord Jesus Christ be with you all Amen Thirdly He concludeth with his usual farewel-wish to which he affixeth his Amen Doct. 1. Gods grace is the sum of all which a man needeth to wish either for himself or others for his grace is first Gods favour as the fountain of all which is good Eph. 2. 8 9. And secondly the streams of grace inherent and increase in it flowing from that fountain 2 Pet. 3. 18. And what want iâ— there where those are So Paul summeth up all his desires in this one The grace of our Lord Jesus Christ be with you 2. Gods grace and favour which reconciled souls do injoy together with the whole bulk of graces inherent which flow from it are all purchased unto us by Christs merit and applied by his intercession and therefore is justly called the grace of our Lord Jesus Christ. 3. Our prayers and wishes unto God should proceed from such deliberation of mind Matth. 20. 22. such earâ—estnesse of heart and affection Jam. 5. 16. and such confidence of an answer according to the tenour of the promise Jam. 1. 6. that we may understandingly and incerely affix our Amen unto them So doth the Apostle Grace be with you all Amen A BRIEF EXPOSITION Of the Epistle of PAUL the Apostle to the COLOSSIANS The ARGUMENT EPaphras having founded a Church at Colosse chap. 1. v. 7. a city of Phrygia in the lesser Asia neer to Laodicea and Hierapolis chap. 4. v. 13. and perceiving the truth of the Gospel preached by him to be impugned partly by some converted from Judaisme who urged the Ceremonies of the Law as necessary to salvation chap. 2. v. 8 partly by some converted from Gentilisme who from principles of abused Philosophie did urge the worshipping of Angels and other superstitious rites grounded only upon humane tradition chap. 2. v 8. 18. He informeth Paul now prisoner at Rome chap. 4. v. 3. of the case of this Church whereupon Paul writeth this Epistle unto them His scope wherein is often prefacing to v. 12. chap. 1. to confirm that doctrine which was preached unto them by Epaphras to the end of ch 1. and to guard them against all the fore-named errours contrary to that doctrine chap. 2. and to incite them to the study and practice of holiness both in the generall and speciall duties of Christianity chap. 3. and to v. 7. of chap. 4. After which he insisteth upon some particular affairs such as recommendations salutations and some directions to the end of chap. 4. CHAP. 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. Vers. 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 an 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 Saint 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. 11. 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
spirituall life and motion Joh. 15. 4. for which causes Christ and onely 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 crosse 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 graces 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 reconâ—ile all things unto himself 10. Though Christ and grace be intended for and accordingly doth light onely 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 onely 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 could 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
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 Stage-playes 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 onely 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 onely 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
Doct. 1. Distance of place should not cool those affections of love and good-will which ought to be among Christians for those salutations were outward expressions of their inward love and they do salute though at a distance 2. As little mercy is to be expected from persecuters So the crosse of Christ and suffering for Truth is a thing not to be ashamed of for Paul as it were glorieth in the style of Prisoner though he was used as a captive slave Aristarchus my fellow-prisoner the word signifieth a captive of war 3. As reall friendship doth not expire with prosperity So the sharpest sufferings of God's people have some sweet ingredient in them for Paul hath a fellow with him while he is prisoner even Aristarchus who was his companion in travels Acts 19. 2. and 20. v. 4. and now doth not quit him in his sufferings Aristarchus my fellow-prisoner 4. Such love and respect should be had to those who are faithfull Instruments in the Church of God that even those who have relation to them ought to be the more respected chiefly if they walk in their steps So Mark is commended from this that he was sisters son to Barnabas who was separated for the work of God Acts 13. 3. 5. Notwithstanding a man hath fallen to the grief and scandall of others yet after evidences given of his amendment he ought to be received and conversed with as formerly So Mark otherwayes called John did desert Paul and Barnabas Acts 13. 13. whereupon arose that hot contention betwixt those two Apostles Acts 15. 37. But now having given proof of his remorse for what he did he is recommended by Paul to those Colossians Touching whom ye have received commandments if he come unto you receive him 6. As folk should not follow the multitude of the kinde from whom they are descended in an evill course So this tendeth much to a man's commendation when he breaks off his evill kinde and is not carryed away with them for those three were of the Jews a people for the most part enemies to the Gospel Rom. 11. 28. who are of the circumcision which is mentioned for their commendation that though they were Jews yet they had become Christians and companions of Paul under his affliction 7. There is no way which leadeth to the Kingdom of Glory but that which is held forth in the Gospel Acts 4. 12. And Christ doth rule in the world by the Gospel subduing thereby the hearts of men to live by his Laws Psal. 110. 3. written in the Gospel Rom. 2. 16. and exercising Government and Discipline in his visible Courts according to the Rules prescribed by the Gospel Matth. 18. 17 18. Therefore the Gospel in this place is called the Kingdom of God See Matth. 4. 23. Mark 4. 11. Fellow-workers unto the Kingdom of God 8. This maketh much unto a man's commendation when he hath any hand in the promoving of this Kingdom and especially when his discouragements are many and incouragements few from the example of others who should joyn with him in that work and do it not for they are commended from this that they onely of the circumcision were Paul's fellow-workers unto the kingdom of God 9. It appeareth hence how small ground there is for the Pope's pretended supremacie and head-ship over the Church the main Pillar whereof is that because Peter was Bishop at Rome therefore the Pope must be his successor now beside that they can never prove Peter to have been Head of the Church it is certain that he was not at Rome when Paul wrote this Epistle there being onely there then those three of the circumcision who were his fellow-labourers unto the Kingdom of God Neither is there any word in Scripture to prove that ever Peter was at Rome but much to the contrary 10. The most eminent servants of God in time of persecution have need of comfort incouragement and up-stirring so ready are the best to saint in the hour of temptation Dan. 11. 35. but God in mercy doth not suffer them to be destitute of some who are comfortable and incouraging unto them when their necessity calleth for it for saith he Which have been a comfort to me The word signifieth they had been for comfort counsell or incouragement unto him which supponeth that even Paul had need of those somtimes 11. As most eminent Christians are ready to acknowledge with thankfulnesse how steadable any are made unto them in their suffering case So it is matter of no small commendation to be in any measure helpfull by counsell advice incouragement or comfort unto those who are suffering for Christ and any part of his Truth for herein are those three commended that they had been a comfort unto Paul as is acknowledged by himself Vers. 12. Epaphras who is one of you a servant of Christ saluteth you alwayes labouring fervently for you in prayers that ye may stand perfect and compleat in all the will of God Here are salutations directed from Epaphras who is described from his Countrey his Office of the Ministerie and his affection to those Colossians testified by his servent and constant praying to God for them that they might be gifted with perseverance in universall sincere and hearty obedience to the will of God Doct. 1. A Minister ought not to omit any duty of civility tending to keep a good understanding betwixt him and his flock for Epaphras who was their Minister chap. 1. v. 7. saluteth them 2. The power of a call from God and his People ought to make a man venture upon apparent inconveniences which other wayes he were obliged to eschew for Epaphras their own Countreyman had imbraced a call to the Ministery among those Colossians though Christ showeth a Minister is in hazard to meet with dis-respect in his own Countrey Joh. 4. 44. who is one of you 3. As it is the duty of a Minister not onely to preach unto pray with but also to pray for his flock and that alwayes when opportunity offereth So an honest Minister who maketh conscience of this duty in earnest will finde it to be no easie task considering how indisposed he is sometimes to pray for himself Matth. 26. 40. and how many in the flock pray not for themselves Matth. 13 47. c. and so are an heavy burden unto any who would pray for them and how many they are also concerning whom God will not be be intreated Matth. 22. 14. Thus Epaphras was a wayes labouring fervently for them in prayer The word signifieth to be striving in a battell and in an agony for them 4. A Minister ought not to rest satisfied that he himself preacheth Truth plainly or that the people committed to his charge attain thereby to the knowledge of Truth but practice and obedience to the will of God so known must be added together with perseverance and constancie in their begun obedience lest by their falling away they lose themselves and disgrace the Truth for he prayeth