Colossians 3

IF ye then be risen with Christ Having refuted superstitious observances placed in things Earthly, and perishing, and called them off from shadows, to mind the substance; he does upon supposition of what he had asserted before, c. 2.12, 13. here infer that, since they were risen again with Christ, it did behove them to set about the duties required of those in that state: not of the proper Resurrection of the body, which, whiles here below, can only be in our head by virtue of the mystical union, as in regard of right the members of Christ are said to sit with him in heavenly places, Eph. 2.6. signifyed and sealed by baptism: but the Metaphorical and spiritual Resurrection from spiritual death which is Regeneration, Rom. 6.4. Tit. 3.5. wrought by the same spirit which raised Christ, and whereby renewed Christians live in certain hope of that proper Resurrection of their bodies, which Christ has procured., seek those things which are above Hereupon he urgeth them (in the same sense our Saviour does command to seek his Kingdom, Mat. 6.33.) with diligence to pursue Heaven and happiness as the end, and holiness as the means to the attaining of it. To have their conversation in Heaven, Phil. 3.20., where Christ sitteth at the right hand of God Where Christ sitteth at the right hand of God. Whiles the Apostle speaks of God after the manner of Men we must take heed of the gross errour of the Anthropomorphites, who did imagine God to sit in Heaven in the shape of a Man. Some indeed who abhor such a gross imagination, yet conceive that because more generally the Heaven is God's throne and shall be so for ever, Ier. 17.12. Lam. 5.19. Mat. 5.34. that he has a particular throne in Heaven, whereon he does show himself specially present as in his Temple, 1 King. 22.19. Psal. 11.4. and so though Christ is set properly on the right hand o this throne, Heb. 1.3. & 8.1. &. 12.2. Rev. 3.21. but because the conception of such a particular material throne with extension of parts and proper dimensions may (besides other inconveniences) misguide our apprehensions and occasion adoration to the creature, which should be terminated on God alone who is a pure spirit, and whereas sitting is not taken properly, sith Stephen saw Christ standing, Act. 7.55. and is opposs'd to the ministration of Angels, which have no bodies or bodily parts, Heb. 1.13. by most it is taken metaphorically importing that Christ has all real power and dominion put into his hands, connoting his authority and security from his enemies who are put under his feet, Mat. 28.18. 1 Cor. 15.25. is crowned with Majesty glory, and honour, Heb. 13. & 2.9. enjoying all blessedness in a most transcendent way, Psal. 16.11. and 110. 1. Act. 2.33, 36. having the humane nature filled with abilities to execute all when he entred into glory, Isa. 16.5. Luk. 22.29, 30. & 24.26. 1 Cor. 15.43. Rev. 19.6. where he resides possessed of all in safety, Act. 3.21. Rev. 3.21. 'twas above whither Christ ascended by a local motion from a certain where here below, into a certain where above, so that whatever the Lutherans argue from Christ's glorious Ascension, and Session to prove Christ's body an ub quitary, or every where present is in consequent, sith it is in Heaven where he wills, that believers should be to behold the glory that his Father has given him, Ioh. 17.24. wherefore,.

Set your affections on things above That the hearts of believers here, might be where their treasure is, the Apostle here repeats his exhortation, using another word, importing they should intensly mind things above, Rom. 8.5. viz. the inheritance reserved in the Heavens for us, 1 Pet. 1.4. with heart and affections, together with all that God has appointed to be a furtherance to the enjoyment of it; not curiously to search the deep things of God which cannot be found out, but to mind things above with sobriety, Rom. 12.3., not on things on the earth Taking off the mind and heart from all that is opposite to heavenly things, viz. not only those humane, carnal ordinances and ceremonies, c. 2.22. with Phil. 3.18, 19. but also from the eager pursuit of the pleasures, profits and honours of this World, which the men of it do inordinately desire, v. 5. with Mat. 6.33. Gal. 5.24. and are carryed away with, Tit. 2.12. Iam. 4.4. 2 Pet. 1.4. 1 Ioh. 2.17. Christians should not be, to the neglect of things spiritual; however they are obliged in a due subordination, to take care of themselves and families for these things below, so far as to put them into a capacity of raising them more Heaven-ward..

For ye are dead The Apostle adds another reason why the believing Colossians should not be earthly minded, because they were dead, not absolutely, but in a certain respect, viz. of sin, and the World (1) in regard of that carnal, corrupted, sin infected life, received from our first Parents by carnal Generation, the life of the old man altogether depraved, the real members of Christ are dead, see. c. 2.11, 12, 20. Rom. 6.2, 4, 6, 7, 8, 11. & 7.9. 2 Cor. 5.14, 17. Gal. 5.24. (2) in regard of the World by communion with Christ their head, Psal. 22.15. Isa. 26.19, Gal. 6.14. 2 Tim. 2.11. 1 Pet. 4.1, 2., and your life is hid with Christ in God And their spiritual life, (opposed to the life of sin) which is received by their receiving of Christ, the life they now live by faith, quickened together with Christ, c. 2.13. Ioh. 11.25, 26. & 14.6. Gal. 2.20. Heb. 10.38. 1 Ioh. 5.11, 12. this is hid with Christ by virtue of their union with him, as Christ is in God by union with the Father, Christ in God and our life in Christ, Ioh. 17.21. because in him, lie the springs of our spiritual life, which in and by our Regeneration, renovation and sanctification is communicated to us: and its progress in fruitfulness till it arrive to perfection, Phil. 3.10, 14..

When Christ who is our life shall appear Which will be according to the purpose and promise of God with whom it is laid up, c. 1.5. when Christ by whom they live shall so appear that they shall be like him, 1 Ioh. 3.2. and be taken to be with him in the heavenly inheritance, 1 Pet. 1.4. then their conformity to him began here partly in holiness and partly in sufferings, Rom. 8.18. shall be compleated at last in glory and felicity, Phil. 3.21. Heb. 11.26, 35., then shall ye also appear with him in glory And then shall these adopted Children be brought into glory with him, Heb. 2.10. out of whose hands none shall be able to pullthem, Ioh. 10.28. but however the World look upon them, as despicable, Ioh. 16.2. and sometimes they are so in their own eyes wherein oftimes there be tears, so that they can see but as through a glass darkly, Psal. 31.22. 1 Cor. 13.12. but then they shall see Christ face to face, all tears shall be wip'd away from their eyes, Rev. 7.17. and at the last day they shall shine as the Son in glory, Mat. 13.43. 1 Cor. 15 43, 53. 2 Thess. 1.7, 10, 12..

Mortifie therefore That they might not think he who had given check to superstitious abstinencies, was for the indulging of any carnal affections, he infers here, how the exercise of truly Christian mortification was incumbent on those who were dead to sin and had their life hid in Christ. Neither is it any incongruity that they who are in a sort already dead, should be exhorted to mortification; if we do but distinctly consider of mortification, and what they are to mortifie, or endeavour to make dead. (1) As to mortification, which may be considered either as to its inchoation, when upon effectually calling, a mortal wound is by the Spirit of God given to the old man, or to the habit of sin, which will in the end or consummation be a total privation of its life, though as yet it be but partial. It is not in regard of this inchoative mortification, which was begun upon their effectual calling that the Apostle exhorts the Saints at Colosse in this verse to mortifie. But mortification may be considered as to its continuation and the carrying on the life of grace in the making dead all that is contrary to it even the renew'd person should be continually solicitous to have the old Man kill'd out right, without any reprieve. This is it that the Apostle put the believing Colossians upon, not to spare any remaining ill dispositions or depraved habits of the old Man but by the assistance of the spirit (for 'tis not a natural, but spiritual work) Rom. 8.13. Gal. 5.24. continually to resist to the killing of it, or putting it to death. Never to desist in this war (2) your members which are upon the earth As to the earthly members of it. The Apostle expresseth the object of mortification, or what they are to mortifie, by their members upon the earth nor as if he design'd to put them upon a dismembring of their bodies, or a dead ing of those bodily natural parts whereby the sex is distinguished, Rom 6.13. (though agreeable to his own practise he would have the body kept under and brought into subjection, 1 Cor. 9.27.) but upon subduing inordinate motions, and carnal concupiscences as is evident from the particular vices following which taken as collected and heaped up together may well pass under the notion of a body, he had before in this Epistle mentioned the body of the sins of the flesh, c. 2.11. this he might say only not metonymically by reason such lusts do reside in the natural body and members of it, Rom. 6.6, 12, 19. but (and that chiefly) metaphorically the mass of corrupt nature dwelling in us, is compared to a p rson the old Man or old Adam, or body of sin, v. 9. Rom. 6.6. & 7.24. Eph. 4.22. and, continuing the metaphor, the parts of this corrupt body are called members, and our members the whole body of the old man being made up of them, which are said to be upon the earth as being enclined to earthly things and employed about them, taking occasion from sensual objects here below, to get strength, unless we be continually upon our watch to abolish all that contributes to the life of the old man in the particular members, viz.: fornication Fornication see the parrellel place, Eph. 5.3. with 1 Cor. 6.9. where he begins with this, as most turbulent, understanding by it not only the outward act, but the inward affection, which the heathens were apt to reckon no fault, though the spirit of God in the scripture do greatly condemn it, Mat. 5.28. Rom. 1 29. 1 Cor. 5.1. & 6.18. &. 7.2. & 10.8. 1 Thess. 4.3., uncleanness Impurity, see Ephes. 5.3. which is more unnatural, whereby they dishonour their own bodies, Rom. 1.24, 27. Gal. 5.19. 1 Thess. 4.7. Rev. 17.4., inordinate affection That passion which some render softness, or easiness to receive any impression to lust, i. e. the filthy disposition of a voluptuous effeminate heart delighted with lascivious objects, Psal. 32.9. Rom. 1.26, 27. 1 Cor. 6.9, with 1 Thess. 4.3, 5., evil concupisence That concupisence which in nature and measure is excessive, being an irregular appetite, and an undue motion against reason, especially against the spirit, Gal. 5.17., and covetousness And an immoderate desire after and cleaving to the things of this World, either in progging for them, or possessing of them to the feeding of other lusts, and so estranging the heart from God, Eccles. 5.10. Luk. 12.18. trusting in riches rather than in the living God, Iob. 31.24. Mat. 6.24. 1 Tim. 6.17., which is idolatry Upon which account it may pass under the title of Idolatry, as the covetous person is an Idolater see, Eph. 5.5. and further he might reckon covetousness to be Idolatry, because nothing was more execrable in the judgment of the Iews than Idolatry was, it being ordinary with the Hebrews to note sins by the names of those most detested as rebellion against God, 1 Sam. 15.23. by witchcraft, not that it so formally, but that the spirit of God may show how odious an incorrigible obstinacy of mind against God is unto him. Hence considering the odiousness of these vices, the Apostle would have us not to content our selves to cut off some branches of them, but to grub them up by the roots.:

For which things sake Especially remembring, how the indulging, or sparing any of them will be of dreadfull consequence, see Ephes. 5, 6. for however they may by carnal men be looked upon as little faults, which God will overlook on course. the wrath of God cometh on the children of dissobedience Yet they do certainly incur divine displeasure, and will bring most inevitable judgments upon those unpersuadible, rebellious and contumacious ones who would be thought God's Children and yet remain incorrigible, Mat. 24.38, 39. 1 Cor. 6.9. Gal. 5.21..

In the which Some render it amongst whom, but Alas! they lived amongst such disobedient ones still, therefore we do better render it in which, i. e. sins or vices, the now believing Colossians. ye also walked sometime Had heretofore practised, and exercised; and had not only been infected with the venome of them, in descending from polluted Parents., when ye lived in them But were servants to them, Rom. 6.17, 19. whiles in a sensual course of life they were carried away with them, 1 Cor. 12.2. before their conversion when they did live and reign in their mortal bodies, c. 1.21. & v. 7. 1 Cor. 6.11. Eph. 2.3, 11, 12. & 5.8..

But now you also put off all these Having minded them of their former condition under Paganism in a state of sin whiles they served various sensual lusts he does here in their present circumstances under Christianity in a state of grace show them that now they professed to walk as Children of light, Rom. 13.12. Eph. 5.8. with 1 Thess. 5.5, 8. they were more strongly obliged to lay aside those inordinate affections which were more spiritual, Eph. 4. 22. some of which he does instance in, viz., anger Anger whereby he does not mean the passion it self, Eph. 4.26. with 31. but the inordinacy of it, being a vindictive appetite to hurt another unjustly for some affront conceived to be given or occasioned by him., wrath Wrath, indignation, Rom. 2.8. a sudden hasty and vehement commotion of the offended mind apprehending an injury when it shows it self in the countenance in a manner and measure unbecoming a Christian, as in them who with rage thrust Christ out of the City, Luk. 4.28, 29. with Eph. 4.31., malice Malice is connoting, both the evil habit and the vitious act; now though this word be took oftentimes more generally, for that mischievous vitiosity and venome which runs through all the passions of the Soul reaching to all sins, 1 Cor. 5.8. & 14.20. yet here it seems to be taken more specially for a secret malignity of rooted anger and continued wrath remembring injuries, meditating revenge, and watching for an occasion to vent it, being much what the same with that which the Apostle in a parallel Epistle calls bitterness, Ephes. 4.31. compared with other places, Gen. 4.5. Rom. 1.29. Tit. 3.3. 1 Pet. 2.1., blasphemy After he had urged the laying aside of heart evils as the cause, he moves to the laying aside those of the tongue, viz. Blasphemy which in a like place we render evil speaking, Eph. 4.31. the original word according to the notation of it does signifie the hurt of any ones good name; which when it respects God we do more strictly call Blasphemy. When it respects our neighbour though more largely it be so, or defamation, Rom. 3.8. 1 Cor. 4.13. Tit. 3.2. yet more strictly, if it be done secretly, it is detraction or backbiting; more openly reviling or slandering, Mat. 15.19. Mar. 7.22. 1 Tim. 6 4., filthy c mmunication out of your mouth Obscene discourse, dishonest talk should not come into the Christians mouth, c. 4.6. see on Eph. 4.29. & 5.4. wanton lewd and unclean speeches should not proceed from a Christians Tongue, 1 Cor. 15.33..

Lie not one to another Here he puts them upon laying aside that vice which violates the ninth Commandment, being opposite to truth in word and work, see Ephes. 4.25. where he does more fully urge the putting away lying, from the same argument that follows here. A lie being no other than that voluntary expression by word or deed which accords not with the conception of the mind and heart, on purpose to deceive those with whom we do converse. Contrary to the principles of a new creature, because God after whose image he is renewed hates it more than any vice, sith it is contrary to truth and proceeds from the father of lies, Psal. 15.2. & 5, 6. Prov. 12.22. Ioh. 8.44. Rev. 21.8, 27. they who in conversation do mostly Stomach to be told of it, are most ordinarily guilty of it. But the Apostle requires Christians indeed to put way all fraud and falacy in commerce with men and one another (as well as converse with God) that there may be in all due circumstances a just representation of that without, which is conceived within, Eph. 4.15. Iam. 3.14., seeing that ye have put off the old man with his deeds The Apostle subjoyns his reason from the parts of Regeneration or Sanctification, viz. (1) Mortification which he reassumes under an elegant metaphor (intimating his solicitude to have the foregoing and the like vices to be wholly laid aside, as much as was possible in this life) borrowed from the putting off old and worn Garments which did as it were crawl with vermine: intimating that if the old Man as, the cause, were put off with loathing, then those inordinate affections and actions which did proceed from it, would also be removed, see on Rom. 6.6, 11. with Ephes. 4.22. if that which was born of the flesh and contrary to the spirit, Ioh. 3.6. with Gal. 5.17. then inordinate affections and lusts, Gal. 5.24..

And have put on the new man (2) Vivification or renovation this he con exeth with the former, continuing the metaphor, as in natural generation the expulsion of the old form is attended with the introduction of the new, so in spiritual Regeneration, having put off the old Adam they had put on the new, i. e. Christ not only sacramentally, c. 2.12, 13. Gal. 3.27. but really, being new creatures in Christ Jesus, 2 Cor. 5.17. Eph. 2.10. renewed in the inner man, Rom. 7.22, 2 Cor. 4.16. see on Eph. 3.16. & 4.24. and endowed with a new frame of heart and a new spirit, Ezek. 11.19. Ioh. 3.5, 6. new qualities and affections., which is renewed in knowledge The understanding being savingly enlightened and the will powerfully inclined by the victorious working of the spirit, Eph. 1.18, 19, 20. see on Eph. 4.23. with Phil. 2.13. 2 Thess. 2.13, 14. and brought to more than a speculative, even to a lively and affectual knowledge, 1 Ioh. 2, 3., after the image of him that created him Agreeable to the impress of him that had new framed or created them in Christ Jesus, 1 Cor. 15.49. 1 Pet. 1.15, 16. by the renewing of the holy Ghost, Tit. 3.5. for as the natural image of God consisted in knowledge and righteousness; so it was requisite that the spiritual image restored by grace should consist in the rectifying of the faculties of the Soul, the understanding with spiritual knowledge, and the will with a spiritual inclination to imbrace the things that please God. In communion with whom sanctified souls do take in hand a new course of life, and move therein, in a spiritually natural way..

Where He prevents the reasoning of those, who did not neglect Regeneration, and place Religion in mere externals showing that in the new-man, or true sanctification, and real Christianity there was sufficient to save us, in communion with Christ without those external observances false teachers did stickle for as necessary. there is neither Greek nor Jew God in effectually calling persons into a state of Regeneration had no regard to those known distinctions then in the World of those who were born of the Gentiles or the seed of Abraham, Mat. 3.9. Ioh. 8.39. Rom. 2. 11. & 10.12. & 11.7, 11, 12. see on Gal. 3.28., circumcision nor uncircumcision He works upon those who are not circumcised, as well as on those who are circumcised now Christ is come, Gal. 5, 6. & 6.15. since which the posterity of Iaphet constituting the greater part of the Gentile Church do dwell in the tents of Shem according to Noah's prophecy, Gen. 9.27. compared with Balaam's, Num. 24.24. Shem and Cham are not excluded, yet (a learned Man observes) the faith of Christ from the ages of the Apostles has flourished most hitherto in Europe, and the parts of Asia where Iaphet's lot lay, and as of old some of the later might, so we know of the former many of late have passed into America., Barbarian, Scythian Upon the Angels adding Barbarian, Scythian without conjunction either conpulative or disjunctive, some have enquired whether these two should be Balanced in the like opposition with the former? And it may be said there is no more necessity for such exactness here, than elsewhere in the like form of speech, Rom. 8. ult. 1. Cor. 3.22. and the most think here is an increase of the Oration, understanding by Scythian (which is now more strictly, the Tartarian) the most barbarous of the Barbarians. Yet, because the Grecians sometime accounted the World, besides themselves (who were polished with humane learning and Philosophy) Barbarians, if any think there ought to be an opposition betwixt the Barbarian and Scythian, then by Barbarian, (i. e. in the Philosophers reckoning) may be understood the Iews; by Scythian the Gentiles. So Iews, Circumcision, Barbarian, as in a parallel, are opposed to Gentile, Uncircumcision, Scythian. For Scythians being numerous, whereby some used to express the Nations (as Symachus translates. Gen. 14.9. Tidal King of the Scythians) and so reckon the whole World, might be divided into the Iews and Scythians no otherwise, than into circumcised, and uncircumcised., bond nor free As to acceptance with God in Christ the distinctions of People were abolished with their observances and polities, because, some where, they were more free, having milder laws; some where, they were more servile, having more severe laws, which was an indifferent thing now as to their being in Christ, concerned to submit to certain honest laws, ordinances of magistrates, 1 Pet. 2.13. though not Iudaic or judicial ones. In every condition high or low, whether of service or freedom, Act. 10.34 35. 1 Cor. 7.20.21, 22. whosoever has put on the new man in Christ is accepted. Neither the eloquence of the Philosopher, nor the rudeness of him who is uncultivated; neither the liberty of the free-man nor the bondage of the slave does further or obstruct the work ofthe new Creation.: but Christ is all, and in all But they that are truly interessed in Christ, have really put him on, they are certainly privileged with that which answers all, they are indeed the blessed with faithfull Abraham, whether they be of his seed according to the flesh yea or no, Psal. 32.2. Gal. 3.7, 8, 9. having put on Christ, Rom. 13, 14. they are all complete in him, c. 2.10. He is all things to and in all those who are renewed, both meritoriously and efficaciously, 1 Cor. 30. & 15.10. Gal. 2.20. being by faith one with him who has all, they have all, Eph 3.17. either for their present support, or their eternal happiness, Act. 4.12..

Put on therefore As he had mentioned some particular vices of the old man, they were to put off, v. 8. he does here infer that they might be complete in Christ, there be particular virtues and graces of the new man they are to put on, or being new creatures continually to exercise themselves in. as the elect of God holy and beloved Chosen of God before all time and effectually called in time from the rest of mankind see, Ioh. 15, 16. Rom. 8.29, 30. Eph. 1.4, 5.2 Thess. 2.13. Saints not only by obsignation, but renewed by the sanctifying spirit, c. 1, 2. 1 Pet. 1, 2. beloved with a gratuitous and special love of complacency, Ioh. 4.10, 11. Ioh. 14.21. Rom. 1.7. 1 Thess. 1.4. bowels of mercies He would have us put on, i. e. exercise (being sanctified by the spirit) mercy, not simply, but according to the Hebrew phrase, bowels of mercies, i. e. tendernesses of compassions, resenting the miseries of our brethren as sharing with them in their sufferings, from our very heart, see Luk. 6.36. Rom. 12.15. Gal. 6.2. Eph. 4.32. Pet. 3.8., kindness Courtesie and goodness, Gal. 5.22. endeavouring to succour one another in all offices of benignity, 2 Cor. 6.6. 1 Pet. 5.14., humbleness of mind A sincere (not an affected) holiness of spirit see on, Eph. 4.2. Phil. 2, 3., meekness Gentleness and mildness receiving one another with an open heart and pleasant countenance, see Gal. 5.13, 23. & 6.1. 1 Thess. 2, 7., long suffering Patience, bearing affronts and outrages with other vexations afflictions without exasperation, abiding sedate after many wrongs offered, c. 1.11. Act. 5.41. 2 Tim. 2.10. & 4.2. 1 Pet. 4.16..

Forbearing one another Clemency towards each other, not only in undergoing affronts, but a suspending to take advantage from the infirmities of others, so, as not to irritate them to passion, or to take them tripping, so, as to aggravate their failings, Prov. 16.32. 1 Cor. 4.12. Gal. 6.2. Eph. 4.2. 2 Thess. 1.4., and forgiving one another, if any man have a quarrel against any Yea and if one has any just complaint against another mutually passing it by, amongst our selves; we render forgiving one another that which in the Greek is forgiving our selves, and indeed he, that does see the need he has of pardon himself, will pass by the fault of his Brother (so our selves here is put for one another, Mar. 10.26. Luk. 23.12. considering; even as Christ forgave you, so also do ye The exemplar cause here added as a motive to mutual forgiveness, viz. our head the Lord Jesus Christ forgiving of us who are bound to conform to him in forgiving others, see on Mat. 6.14. & 18.32, 33. Mar. 11.25. Ioh. 13, 14. Ephes. 4.32. with 1 Pet. 2.21. Yea the strong to indulge and gratifie their weak brethren in smaller matters for their good, Rom. 15.2, 3..

And above all these things, put on charity That which we render above as surpassing all, some read upon or over, and some for all these things, viz. the graces he exhorted them to be clothed with. Both agree, that mutual Christian love or Charity is the chiefest garment, the new man can put on, being the livery of Christ's disciples, Ioh. 13.35. but in prosecuting the allegory under the former notion, there is some danger of being over fine. And therefore it may be very pertinent to understand the putting on or exercising of charity, for the performance of the other graces and exercises, this being that which sets them on work with reference to their several objects engaging to sincerity in their actings without which the motions of the new man are no way acceptable, this links them together and so is in a sort as the Apostle elsewhere, Rom. 12.9, 10. Gal. 5.14, is a fulfilling of the whole law, with Mat. 22.39, 40. eing the subjects of this hearty and regular affection of love to God and our neighbour are enclined by it to do good continually and to avoid the injuring of another in any respect; not that there is any fulfilling of the law perfectly in this estate, as the Papists argue impertinently from what follows of charity., which is the bond of perfectness That it is the bond of perfectness or by an Hypallage or Hebraism the most perfect bond, therefore we are justified by it and so by the works of the law before God. For (1) Love or Charity it self is not perfect, and so the very best of the new creatures who have put it on however they may be perfect, with a perfection of integrity or parts, yet not with a perfection of maturity or degrees absolutely whiles in this life, see on Eccles. 7.20. Rom. 7.18, 19 Gal. 5.17. Phil. 3.12, 15. with Iam. 3.2. &c. (2) Upon supposition that charity in a new creature does in some sort perfectly fulfill the law from the time he is endowed with it of God's grace, and a man has put it on; he could not by it be justified from the breach of God's law before, he being a transgressour of it in time past, 1 Ioh. 1.8, 10. (3) That perfection of which charity here is said to be the bond, does most likely respect the integrity and unity of the Members of the Church, holding the head being knit together in one body, see on c. 2.2, 19. with Ephes. 4.16. the Greek word we translate bond here, noting such a Collection and Colligation of parts whereof a body is composed, and in one Greek Copy it is found written the bond of unity. As a prevailing love to God, and to those, who bear his image, for his sake, does bind up the other Graces in every regenerate Soul, so it does the true members of the body of Christ, one to another being the best means for the perfecting of them under Christ their head, who has upon that account expresly required mutual love amongst his followers, Ioh. 15.12. 1 Ioh. 3.23. & 4.21. and the cogent reason hereof is (as above in that Chapter of Iohn's Epistle, v. 10, 11.) God's loving of us, and then indeed when we entirely love God and his Children, we show our love to be the bond of perfectness in returning love to him and his, when by this reciprocal affection, both ends of the band of love do meet and are knit together, we become one with God and in him through Christ as one Soul amongst our selves, walking in love according to his commandment, Acts. 4.32. Ephes. 5.2. 1 Thess. 4.9..

And let the peace of God He does not say the peace of the World, but the peace of God or as some Copies, the peace of Christ; be sure without the mediation of Christ we can have no peace with God; he alone has made peace, c. 1.20. with c. 2.14. he is our peace making it with God and amongst our selves to whom he has preached it, Acts. 10.36. Eph. 2.14, 15, 16, 17. and whom he has brought into the bond of it, Eph. 4.3. the Lord of peace himself who always gives it where it is enjoyed Ioh. 14.27. 2 Thess. 3.16. 'Tis then the peace of God through Christ see, Phil. 4.7, 9. by faith in whom we have peace in our own hearts with God, Isa. 32.17. Rom. 5.1. and. 14.17. and with one another, Ioh. 17.21. Rom. 15.6, 7, 13. that the members of Christ may live in this peace, 2 Cor. 13.11. the Apostle here enjoyns, as we render the word, let it rule in your hearts, the Greek word (both simple here, and compound, c. 2.18.) is no where else to be found in the N. T. but in this Epistle, and it may signifie either to arbitrate, or to mediate; our translation and the generality of interpreters take it in the former notion, for to arbitrate, or to rule, govern, sway or moderate by way of arbitration, as he who sate judge, or umpire to adjudge the reward in the Agonisticks. So the import of the Apostles injunction is, let it regulate, govern, superintend, or give law to the rest of the affections of the new man; let it be mistress and governess of all your motions to keep them in due respect, and withhold them from attempting any thing disorderly, and to oversway disinclinations to the divine pleasure or the good order of Christian community. The Arabick version is let it be as the centre. Yet one learned man conceiving the Apostle does here as before, c. 2.18. glance upon the false Apostles (who would insinuate the mediation or intercession of Angels) thinks because the word signifies also to mediate, intercede, or interpose, the Apostle's meaning may be let the peace of God be to you instead of all conceited Angelical mediatours, or intercessours which would derogate from him that made peace, c. 1.20. nailing what hindred to his Cross, c. 2.14. let that preponderate with you in your hearts to over balance any thing that can be suggested to the contrary. Considering. rule in your hearts e, to the which also ye are called The divine vocation or the call of God, Rom. 12.18. 1 Cor. 7.15. and. in one body The condition or unity of the body into which ye are called under Christ your head, 1 Cor. 10 16 & 12.12, 13, 25, 26. Eph. 4.4. he adds: and be ye thankfull Be ye gracious, or amiable of an obliging temper, (as some render the word passively:) or rather as we take it actively be ye thankfull, i. e. to God and Christ and Christians, be mindfull of the benefits ye have received giving thanks to God always for all things, Eph. 5.20. and behaving your selves as becomes the Gospel..

Let the word of Christ dwell in you richly in all wisedom One learned man conceives Paul to have written this first clause of the verse, as in a Parenthesis, joyning in the sense what next follows to be ye thankfull in the foregoing verse; another would have the Parenthesis to begin from the 14th. verse. The thing here exhorted to, is the plentifull inhabitation of the doctrine of the Bible more especially of the Gospel, that it may take up its residence and abode in our Souls, which comes from the spiritual incorporation or mixing of it with faith, Heb. 4.2, without which it may enter in as a stranger but will not abide, it may cast a ray, or shine but is not comprehended and does not enlighten, Ioh. 1.5. 2 Cor. 4.4 it may afford some present delight, Mar. 6.20. but not lasting. The Apostle would have the word to be diligently searched, heartily received and carefully observed; a Child may have it in his memory, that has it not in his heart, this indwelling of the word imports a regarding, as well as a remembring of it, Psal. 1, 2. Ioh. 5.39. & 20.31. Act. 17.11. 2 Tim. 3.15, 16, 17. If all the Saints at Colosse were concerned in this exhortation, the Papists oppose the spirit of God in excluding (those they call) the laity from familiarity with the Scriptures in their mother tongue., teaching and admonishing one another Being that all Christians are here indispensably obliged to instruct and warn themselves (according to the original word) as well as each other mutually, see Ephes. 5.19. And then that this holy singing be not only harmonious and tuneable to the ear, but acceptable to God 'tis requisite it do proceed from a gracious spirit, or grace wrought in the heart by the holy spirit and the inhabitation of the word, Isa. 29.13. Mat. 15.8. in Psalms, and Hymns, and spirtual Songs Then the use of the word, and the manner of expressing their thankfulness to God amongst themselves is in singing to his praise Psalms, and Hymns, and spiritual Songs. He does not say teaching and admonishing from these (as elsewhere, Act. 8.35. & 28.23. but in them; implying it is a peculiar ordinance of Christ for Christians to be exercised in holy singing as Iam. 5.13. with an audible voice musically, Psal. 95.1, 2. & 100.1. Act. 16.25. as foretold, Isa. 52.8. with Rom. 10.14. Some would distinguish the three words the Apostle here useth from the manner of singing, as well as the matter sung. Others from the Hebrew usage of words expressed by the 70. in the Book of Psalms yet whoever consults the Titles of the Psalms and other places of the O. T. they shall find the words used sometimes promiscuously, compare Iudg. 5.3. 1 Chron. 16.8, 9. 2 Chron. 7.6 & 23.13. & 29, 30. Psal. 39.3.45.1.47.1.48.1. & 65.1. & 105.1, 2 Isa. 12.2.4. & 42.10. or conjunctly to the same matter, Psal. 30. & 48. & 65. & 66. & 75. & 83. & 87. hereupon others stand not upon any critical distinction of the three words, yet are enclined here, to take Psalms by way of eminency, Luk. 24.44. or more generally as the Genus noting any holy Metre whether composed by the Prophets of old, or others since assisted by the Spirit extraordinarily or ordinarily, Luk. 24.44. Act. 16.25. 1 Cor. 14, 15, 26. Iam. 5.13. here for clearness sake two modes of the Psalms, viz. Hymns whereby we celebrate the excellencies of God, and his benefits to man, Psal. 113. Mat. 26.30. and Odes o Songs which word though ordinarily in its nature and use it be more general, yet here Sinechdochically in regard of the circumstance of the conjoyned words it may contain the rest of spiritual Songs of a more ample, artificial, and elaborate composure, besides Hymns, Rev. 14.2, 3. & 15.2, 3. which may be called spiritual or holy Songs from the efficient matter, or end, viz. that they proceed from the holy spirit, or in argument may agree and serve thereto. Being convenient they be so called from the argument, as opposed to carnal sensual and worldly ditties., singing with grace m in your hearts to the Lord To the honour of God through Christ our Lord, Luk. 1.46, 47. Ioh. 5.23. 1 Pet. 4.11..

And whatsoever ye do Here the Apostle gives an universal direction how in every capacity both personal and relative; in every motion a Christian may doe all so, as to find acceptance with God. in word or deed And that is in his expressions and actings, viz. comprehending his internal aswell as external operations; his reasonings and resolutions within, aswell as his motions without; the thoughts of his heart, aswell as the words of his tongue and the works of his hand, to take care as much as possible that all be in the name of the Lord Iesus; elsewhere writing the same thing, the Apostle adds Christ, see Eph..20. Plato could say not only every word, but every thought should take its beginning from God, but he understood nothing of the Mediatour, of the love of him and the Father: but Christians know as there is Salvation in no other name, Act. 4.12. so there is no acceptance of their persons and performances in any other name than in his in whom they believe, Phil. 2.10 Heb. 10.19, 20. 1 Ioh. 5.13 and therefore in all their desires they are to respect him, Ioh 14.13, 14. & 15.3, 16. & 16.23.26. looking for his authority and warrant, Mat. 18.18, 19, 20. Mark, 11.9. 1 Ioh. 5.14. following his example, Mat. 11.29. & 16.24. Ioh. 13.15. 1 Pet. 2.23, 24. 1 Ioh. 2.6. in all they set about; desiring strength from him, Psal. 71.16. Act. 4.6, 7, 10. 1. Cor. 15.10. Phil. 4.13. 2 Tim. 2.1. living by faith upon him, Gal. 2.20. 2 Pet. 1.2, 3. Heb. 10.33. waiting upon him, worshiping and serving of him according to his prescription, Mic. 4.5. Mat. 28.19.20. Act. 2.42, 43 2 Tim 2.19. for his sake, Mat. 19 29. & 24.9. Act. 9.16. Rev. 2.3, 13. & 3.8. to his honour and glory, Psal. 31.3. 1 Cor. 10.31. Rev. 4.9, 11. & 5.12, 13. & 11.13., do all in the name Lord Jesus q, giving thanks to God and the Father Endeavouring to render hearty thanks unto God the Father, i. e. to God the Father; the Syriack and Arabick do omit the Conjunction copulative, however it is to be understood expositively of God the Father of Christ, and our Father, who does embrace us as his Children, by him. By or through Christ, Eph. 5.20. Heb. 13.15. the only Mediatour.

Wives, submit your selves unto your own husbands The Apostle entring upon an exhortation to Relative duties, begins first with that which Wives owe to their Husbands to whom they are Married, by reason this Relation is the first in nature, and the fountain whence the rest do flow, Gen. 2.22. Psal. 127.3. & 128.3. Prov. 5.15, 16. That which he requires is self-submission in every thing, see Eph. 5.22. expressing a subjection with reverence, v. 24.33. 1 Pet. 3.1. The God of Order made the Woman inferiour, Gen. 2.8, 22. & 3.16. 1 Cor. 11.7, 9. 1 Tim. 2.13. Tit. 2.5. yet her submission is not to be servile, as that of an Hand-maid, but conjugal, as of a meet Companion., as it is fit in the Lord u. Suitable to God's institution in a becoming manner, agreeable to the mind of Christ, Act. 5.29. 1 Cor. 7.39. Eph. 6.1, 5.

Husbands, love your wives The Husband's duty is love, which the Apostle does ever inculcate from the most obliging considerations when he speaks of this Relation, see Mat. 19.6. 1 Cor. 7.2. with Eph. 5.25.33. to sweeten on one hand the subjection of the Wife, and to temper on the other hand the authority of the Husband., and be not bitter against them Who, that upon his authority he may not grow insolent, the Apostle forbids him frowardness with his Wife, thereby requiring a conversation with her, full of sweetness and amity: wrath and bitterness is to be laid aside towards all others, v. 8. with Eph. 4.31. much more towards his own Wife, in whom he is to joy and delight, Prov. 5.15, 18, 19. 1 Pet. 3.7..

Children By Children he understands both Males and Females, obey your parents Whom he requires to yield humble subjection to those that brought them forth, or have just authority over them, see Exod. 20.12. Eph. 6.1. paying reverence to them, Lev. 19.3, Heb. 12.9. observing their holy and prudent prescriptions, Luk. 2.51. showing piety and kindness to them in all gratefull Offices, 1 Tim. 5.4. and submitting to their Parental discipline, Ier. 35.6. Heb. 12.9. in all things In whatsoever is agreeable to the mind of the Supreme Governour, who is absolute Sovereign, Act. 4.19. & 5.29., for this is wel-pleasing unto the Lord And this upon the most cogent reason imaginable, because 'tis not barely pleasing, but well-pleasing, or very acceptable to the Lord, who arms Parents with authority over their Children Eph. 6.1, 2, 3..

Fathers, provoke not your children to anger And to moderate the Parental authority, that they may exercise it Christianly, he allows not Parents to do that which is in a direct tendency to irritate or move the passions of their Children merely for their own pleasure, without a principal regard to God's glory, and their Childrens profit, Heb. 12.10. Indeed, he seems here more strictly to guard Fathers against Male-administration of their power in this extreme than he does elsewhere, when writing upon the same subject, Eph. 6.4. considering the original word he here puts the negative upon, to engage them to lay aside rigour in their government (aswell as unwarrantable indulgence) and that upon a very weighty reason drawn from the end, viz., lest they be discouraged Lest some Children who might with a moderate hand be reduced to obedience, should be (as it were) dispirited, by the roughness of their Father's discipline, and even pine away with grief, or grow desperate..

Servants The Apostle knowing how hard the condition of servitude was both under the Iews and Gentiles, lest any Believers in that mean condition should disgust so strict a subjection, especially to unbelieving Masters, and cast off the yoke by breaking their Covenants to the disturbance of humane Society, and the disparagement of the Christian institution, he takes a special care to sweeten the harshness of it to all those indefinitely whose lot it was, by recommending the duties of it to them from the consideration of the acceptableness of them to God, who of his unconstrained grace would vouchsafe to them the noblest reward., obey in all things your masters according to the flesh Wherefore Christianity requires that Servants of all sorts should readily receive, and chearfully execute all the commands, see v. 20 in things lawfull and honest, of those of both Sexes whom God in his wise Providence has given a just authority over them according to the flesh, see also Eph. 6.5. which expression is not only for distinction from the Father and Master of Spirits, Heb. 12.9. but for mitigation of their servitude, in that their Earthly Master's power reacheth only things corporeal and temporal, not the conscience and things that are eternal, which might be some comfort that the servitude would not last long, and in the mean time they were God's Free-men, 1 Cor. 7.22. whom they might serve with the Spirit in the Gospel of his Son, Rom. 1.9.: not with eye-service Yet their Masters a ter the fle h in those civil things wherein they had power to command, were not lightly to be respected or served to the eye, or only to be observed whiles their eye was upon them, Eph. 6.6., as men pleasers As if regard were to be had to the pleasing of Men, and not to the pleasing of God who searcheth the heart, and by his Gospel (which they should adorn) expects they should remember his eye is ever upon them, Tit. 2.9. 1. Pet. 2.18., but in singleness of heart And expects that in an holy awe of him, they should do all that is incumbent on them, in the sincerity of their Souls, see Eph. 6.5, 6. with more regard to God than Man., fearing God.

And whatsoever ye doe, do it heartily, as to the Lord, and not unto men Ye couragiously and chearfully from the very Soul, not constrainedly and murmuringly, though they be froward and their commands harsh; making account it is Jesus Christ (who has power over Soul and Body, Mat. 10.28) not mortal Men only, or in and for themselves whom you serve, see Eph. 6.7. have an eye unto this Sovereign Lord, in the servile office your Masters on earth do employ you..

Knowing Being fully persuaded of this undoubted truth,, that of the Lord That of the Lord, who superintends all your services (not for any merit of yours) Eph. 6.8. the recompence which your Master in Heaven has purchased, Eph. 1.14, 18. shall be freely setled upon you whom he has adopted into his Family, v. 5. Rom. 8.17. Gal. 4.7. for in these duties you Christianly perform to Masters of the same mold with your selves, he really looks upon you as his own Servants see Eph. 6.6. yea and Freemen, 1 Cor. 7.22. so that as Onesimus, Philem v. 10. ye may more chearfully submit to your Master's yoke, according to the command and for the sake of Christ, who reckons what you do upon that account as done to himself, Mat. 25.40. and will enstate you in that eternal inheritance, to which neither you nor any mortal Man had naturally any Right at all. ye shall re ceive the reward of the inheritance n: for ye serve the Lord Christ o.

But he that does wrong q, shall receive for the wrong which he has done Shall have the just recompence of that injury, whereby he wrongs his Correlate; the penalty apportioned to his fault, Rom. 2.6. 2 Cor. 5.10. 2. Pet. 2.13.: and there is no respect of persons From the impartiality of divine justice, there is no respect of persons with God, Rom. 2.11. or with Christ in the place parallel to this, Eph. 6.9. who is so righteous a Judge that he is not swayed by the outward circumstances and qualifications of Men, whether potent or poor, Lev. 19.15. Iob. 34.19. he seeth not as Man seeth, he looketh not on the outward appearance, but on the heart, 1 Sam. 16.7. in the distribution of justice, he will put no difference betwixt the mightiest Monarch, and the most enslaved Peasant; the purloining Servant, and oppressing Master shall certainly receive answerable to their doings from his impartial hand: the mean one who is at present abused without relief, and the great one who does tyrannize without control, shall one day have right, and be reckoned with by the righteous Judge, 2 Tim. 4.8. who will show to all the world that he will honour those that honour him, and lightly esteem those that despise him, 1 Sam. 2.30. and that he is the avenger of all those that are wronged, 1 Thess. 4.8. 2 Thess. 1.6.. But if the reward will not engage to a right discharge of these Relative duties, the injurious person whether he be bond or free, Eph. 6.8. an inferiour Servant, or a domineering Master, who does violate the rules of right, agreeing with the Law natural and eternal.