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An Exposition Upon Colossians

Nicholas Byfield (1579-1622) · 328,121 words · 1458 min

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Section 8/10
But may not the wrath of God come upon his own children. Is God never angry with his own servants? Ans. God may be angry with his own people. For when the Prophet David saith, his anger endureth but a moment , he implies that God then will be angry. And in the 89. Psalm, though the Lord saith he will not take away his goodness and his mercy, yet if they keep not his law, he saith expressly, he will visit their transgression with the rod, and their iniquity with stripes . And thus he is angry with them sometimes for their covetousness , sometimes for their careless worship, sometimes for unworthy receiving, sometimes for their loss of their first love , but generally every gross sin angers God, by whomsoever it be committed. But yet there is great difference between God's anger towards his own children, and that wrath that cometh upon the children of disobedience, and that principally in three things. First, wrath coming upon the faithful is not eternal, but temporary and in this life only. For they are delivered from the wrath to come , for there is no condemnation to them that are in Christ Jesus, they are already past from death to life. But so are not wicked men. For God is so angry with them in this life, that his anger may continue forever, and not be extinguished in their very death. And not only so, but God's anger with his own children even in this life is not for all their days, but only a very short time of their life. For as David saith, his anger endureth but a moment: weeping may endure for a night, but joy cometh in the morning . And in another place he saith he will not always chide, neither will he keep his anger forever . And the Lord witnesseth by the Prophet Isaiah, that he forsaketh but for a small moment, he hideth his face in a little wrath, but he hath mercy with everlasting kindness . When a child of God falleth he is sure he shall rise ▪ but it is not so with the ungodly. Secondly, as God's wrath differs in the continuance, so it differs in the measure: it is milder towards his children, then it is towards the children of disobedience. Which appears to be so two ways. For first God's anger as it is manifested in outward judgments upon his own people, is ever proportioned to their strength: he doth not consider what their sin deserves, but what their spirits are able to sustain. He will not suffer them to be tempted above that which they are able, but will give issue with the temptation that they may be able to bear it . And the Prophet Isaiah showeth that the Lord hath great care least by contending over long with his people, the spirit should fail, and the soul which he hath made . And the Prophet David shows, that God deals not with his people after their sins nor rewards them after their iniquities. But as a father pitieth his children so the Lord pitieth them that fear him . But now with the wicked it is much otherwise, For the Lord never asks what strength they have to hear it, or how they will take it, but what sin they have committed, and how they have deserved it. Besides the affections of God's children are sweetened with many mercies: for though the Lord be angry for their sin, yet if they will seek God, and work righteousness, they may hold out to bear the cross, for the Lord will meet them in the use of the means, to the great ease and joy of their hearts. Excellently speaketh the Prophet David unto the Lord acknowledging this point, when he said, Thou answerest them O Lord, our God thou wast a God that forgavest them, though thou tookest vengeance of their inventions . And the Prophet Micah seemeth to say, that while God's people sit in darkness yet the Lord can be a light unto them . For their God will hear them. And herein also the Lord reserveth his mercies from the wicked. So as when they fall, they have no assurance of rising, nor is the Lord careful to lighten their darkness: I mean they have no promise for it. For if the Lord show them favor, if they repent not, it will make them more inexcusable, and their judgment the heavier. Thirdly it differs in the end. For the end of God's wrath on his own servants, is their good and salvation. They are judged that they might not perish with the world . And they are whipped by the father of spirits that they may bring forth the quiet fruit of righteousness In a word God's judgments are as medicines to heal them. But on the other side wicked men are vessels of wrath, and all tends to the • itting of them to destruction. The Lord comes not to them to try, but to consume, not to better them, but for their willful impenitency, to declare his justice upon them. All these their differences are notably expressed by the prophet Isaiah, in his 27. and 28. Chapter. For he showeth that the Lord is a careful and wi • e husbandman, and the husbandman in nature hath this discretion, that he should not plow all day to sow ? so is it with the Lord, he doth not continue still plowing with long furrows upon the backs of the righteous. When he hath plowed up the fallow ground of their hearts, he will not still go over them, to break the clods that remain: but having once made himself a furrow, he will sow and not plow. And for the second, the Prophet seriously expostulateth with such as should any way incline to think, that the wicked and the godly were smitten alike. Hath he smitten him (saith the Prophet) as he smote those that smote him ? as if he should ask, hath the Lord plagued Israel, as he plagued those that were enemies unto Israel? and then he shows this difference: that when the Lord came to visit Israel, he contended with him, in measure, and smote him in his bunches: whereas when God smites at a wicked man, he smites at the root, and after many blows he will continually have him down. And for the least difference, the Prophet shows further, that by this shall the iniquity of Jacob be purged, and this is all fruit, to take away his sin : As if he would plainly affirm, that God meant so to cast Israel into the furnace, as nothing should be left, but the dross, his purpose was therefore to afflict him that he might medicine him against his sin. And thus of the sixth verse.


Verse 7.

In which ye also walked sometime when ye lived in them.

These words contain the second reason to enforce the mortification of vice, and it is taken from their own experience: as if he would say, ye have lived a long time in these corruptions & sins, & therefore it is sufficient that you have spent the time past in these lusts of the Gentiles, it is high time now to abandon them: besides you should remember the misery you lived in by reason of sin, and from thence learn to confirm yourselves in a constant course of resisting and striving against the occasions and beginnings of those sins.

From the coherence and the general consideration of the whole verse diverse things may be briefly noted. First, that the knowledge and meditation of a man's misery by nature is a good medicine to kill lust and covetousness: The Apostle like a wise physician, useth here the counsel hereunto as a principal part of his direction. For in that he puts them in mind of it, it shows that they should mind it by themselves much more. For not only it will show that these sins did then abound, but the very thought of such a woeful estate will beat down & kill by degrees the vicious inclinations of nature unto such sins. Secondly, in that the Colossians can bear it to be told of their sins past, it gives us ocasion to take notice of this for a truth: that where a man hath soundly repented of any sin, he can easily bear it, to be touched with the remembrance of it, and with lowliness doth endure the needful discourse concerning i • . It is a notable testimony that a man hath not truly repented of sin, when he is so impatient and unquiet in the mention or remembrance of sin. If a man have a wounded arm, while it is uncured, the least touch of it, makes a man start and cry out: but when it is whole, you may gripe it hard and yet he aileth nothing at all. So is it with our consciences in matters of sin. They are but in a miserable case that rage and free • and revile when the sins they have lived in are by public doctrine disgraced, or threatened. But may someone say, to what end doth the Apostle so often put them in mind of their sinfulness and misery past? I answer, he doth it for great reasons. For the more men think of their misery by nature, the more it quickeneth to a sense and admiration of God's mercy that hath drawn them out of such a wretched estate. Besides it is a notable means to keep a Christian humble, and to make him watchful over a nature that by lamentable experience hath been so prone to sin: and it serves to stir up Christians to a more eager desire and diligence in using the means to advantage them in knowledge and grace. It is now time, to redeem the time, that hath been so long lost. And it will make a child of God industrious in God's work, seeing he hath spent so much time in the service of the devil, the world and the flesh And further it helps a man to some measure of patience and meekness and compassion, in dealing with the sins of other men, considering that he himself hath been unwise, disobedient, serving the lusts and diverse pleasures, &c. And lastly (as was before noted) it serves to kill the daily lusts that may bud and sprout out after calling.

Now concerning the remembering of the sins of others, we must know the Apostle had a warrant by his calling and commission to rehearse the sins of others. For God's ministers are enjoined to show God's people their sins. But a like liberty is not lawful to every private man. Private men may remember others of their estate past, if it may stir them up to thankfulness, or if it may further them in humiliation for new offenses, or they may exhort one another, least any be deceived by sin, and so for prevention of corruptions unto which they are by nature prone: or in some special cases to clear God's justice against hard hearted sinners otherwise it is a vile and sinful course to be raking into the lives of others: but especially to be grating upon the faults past of penitent sinners. Where God hath pardoned, what hath man to do to impute? And thus of the coherence and general consideration of the words.

This verse contains two specialties of their misery by nature. First, their continuance in sin, in that he saith ye walked. Secondly, their delight in sin, in that he saith ye lived in them, that is it was the life of your life.

In which ] That is in which sins: and so it teacheth us, that we should be more troubled for sin then for crosses. For he doth not say, in which miseries or judgments but in which sins and corruptions. As any are more spiritual, sin is their greatest sorrow: and as any are more carnal they are more troubled with crosses.

Ye ] A man can never be soundly and profitably humbled, till he mind his own sins. The knowledge of sin that is transient is dangerous, as we may see in the Pharisee. The more he knows by the Publican, the prouder he is in himself, but the knowledge that is reflexed is profitable. And therefore the publican that troubled himself about his own sin, went home more justified than the other. And therefore the Apostle here tells not of the misery of other men, but expressly guides them to the consideration of their own misery. This should teach us without shifting or delay to search and try our own ways, and to grow skillful in recounting the evils of our own lives. The true knowledge of our selves, is a great step in a holy life. It is that the most of us never attain to. And yet it is of singular use; it would make us humble in our selves, compassionate towards others, easy to be admonished, tender hearted in God's worship, more apt to godly sorrow, and of great ripeness and dexterity of knowledge in cases of conscience.

Also ] Sin is a poison that ouerflowes all sorts of men. This also takes in rich men and great men, and learned men, and old men, and the ciuiller sort of men. There is no estate calling or condition of men, nor sex, or nation, but they have been infected with this plague. It hath run over the whole earth. And therefore it should humble rich men, and learned men, and all sorts of men. Look not at thy wealth, or thy wit, or thy learning, or thy nobility, or thy fame amongst men, look at thy filthy nature: thou hast now, or thou hast had the plague upon thy soul: and as wise and learned and rich and civil and noble, as thou, have died of this sickness, and are in hell

Walked ] This word, notes not only inclination to sin, but action: not only words but practice and in practice, not only a falling by infirmity, but continuance and progress in sin. To walk in sin, is to proceed in sin from one kind to another, and from one sin to another, and to lie and dwell in sin. And this is the wretched condition and thralldom of everyone by nature, thus hard is it to give over sin, and were it not for the great mercy of God, thus would all men continue.

Qu. But what should be the reason that men continue so long in sin, and are so loath to get out of this miserable path? Ans. The soul by nature is dead in sin . And all flesh is covered with a veil of blindness . And Satan the Prince of darkness, works effectually in the children of disobedience: besides the course and custom of the world, that lies in wickedness , much hardens and confirms the sinner, and the mind and will of the flesh is stubborn. And withal every wicked man is a great student. He deviseth and imagineth and forecasteth how to find out ways, to set himself in a way that is not good. And many times God in his fearful judgment, delivers many a man up to a spiritual lethargy and slumber, and reprobate mind, that hearing he may hear, and not understand, and seeing he may see and not perceive, having his heart false, and his ears dull, and his eyes closed up, least he should be converted and humbled .

The use may be to teach us to enlarge our hearts in the sense of God's goodness that hath delivered us from an estate that was in it self so fearful. Especially it may comfort us against our infirmities: that howsoever we fail by occasion, yet by God's mercy we do not walk in sin. We proceed not from degree to degree, and from sin to sin: it is a happy time with a Christian, when he getteth victory over his sins, so as at least by degrees he gets down the power of them. And on the other side they are in a woeful estate, that have their corruptions growing upon them both for power and number and continuance. O woe will be unto them when the master shall come and find them so doing. And thus of the first specialty.

The second is, Ye lived in them. ] That is ye set the delight of your hearts upon them. Sin was the life of your lives. None many times more lively and in greater jollity, then such as are in greatest danger of God's wrath: and so cursedly vile is man's evil disposition, that as many men are the more sinful they are the more secure, and full of caruall liuelinesse. Who more frolic, then our drunkard swaggerers, swearers, abhominable filthy person? (yea, they carry themselves, as if they had found out a life of excellency and contentment above all other men: and yet are buried in the ditches of monstrous wickedness, and are descending swiftly to their own place, hasting to the vengeance to come. Many times the holiest men are most pensive, and the vilest men, most lively.

Liued ] There is a fourfold life of men. The life of nature, the life of corruption, the life of grace, and the life of glory. The first life Adam lived before his fall. The last, the blessed live in heaven. The third the godly live after their conversion on earth, and the second, is the life of all the unregenerate. Sin is alive. It hath a living being in the unconverted sinner. It is a monster engendered in the heart of man, by conjunction with Satan; seating his several limbs in the several faculties of the soul. Now it will not be amiss to consider how we may know when this monster is alive and when he is dead. Sin may be known to be alive, first by the flaming desires of the heart and thoughts of the mind, inordinately bent upon things forbidden. Secondly, by the command and authority it holds over all the faculties and powers of the soul▪ and body, using them as servants and executioners of the lusts of the flesh. Thirdly, by the contentment men place in known evils. Fourthly, by customary practice. And lastly, if this monster by the deceitful working of Satan should live still for a time, (as many times it doth even in the worst men) yet there is a way to try whether it be a live or no. For bring it to the law, and it will presently revive. If it be pricked and pierced with the terrors and reproofs of a sound application, it will show it self, by unquietness, and unruly distempers. And on the other side it is certain sin is dead, if thy flaming desires to evil, be quenched. Secondly, if the command over the faculties of the soul, be ceased. Thirdly, if a man seek and place his chief contentment in spiritual things. Fourthly, if the customary practice of evil be broken of and dissolved, and lastly if the heart will abide the searching and sound application of the law.

In them ] So wretchedly is the unregenerate heart of man composed, that he doth not only live and sin, but he lives in sin, and with sin, and by sin too. He lives in sin, because he is drowned under the power and guilt of sin. He lives, with sin because he is not a guest only, but a soiourner also with his sin. Sin keeps the house and the • inne is at bed and board there. And he lives by sin to, for most sinners cannot contrive how to live without them. The letcher cannot live without his mistress, & the usurer cannot live without his gain, and so of the rest. All these are woeful circumstances of evil, and do marvelously decipher out a soul that feels not the life of Jesus Christ in him, and they impart also a further misery. It is easy to commit sin, but it is not easy to be rid of sin, a man may also quickly forget his sin, but he shall not so quickly forgo his sin, for howsoever by God's singular patience, he lives, for all his sin, yet by the singular wretchedness of his condition, all his sins, will live with him, they are not transient, but so long as he lives, his sin will live with him, yea it will go with him too when he dies, if it be not prevented with speedy repentance.

The use also of all this may be to teach converted Christians, that are delivered from this woeful misery, to walk as children of the light: having their fruit in all goodness and righteousness and truth: having no further fellowship with the unfruitful works of darkness, seeing all is now made manifest by the light: yea they should strive to express as much life of contentment in the works of new life and light, as before they ever felt in the paths of sin and darkness, and if wicked men walk on with such unwearied resolutions and endeavors in such a dangerous estate, how should Christians be stirred to all possible constancy in well-doing, seeing they are sure that all that walk uprightly walk safely. Thus of the seventh verse.


Ver. 8.

But now put ye away even all these things, anger, wrath, malice, cursed speaking, filthy speaking out of your mouth.

Hitherto of the mortification of vices especially against a man's self. Now follows the mortification of Injuries. And therein I consider, first the exhortation it self in the eighth verse and a part of the ninth. Secondly, the reasons ver. 9.10.11. in the exhortation I consider: first the charge, put away even all these things, secondly the catalogue of injuries, to be put away and mortified, anger, wrath, malice &c.

From the coherence, in that the Apostle fastens this branch of the exhortation upon the remembrance of their misery in the former verse, it shows, that the meditation of our misery is as good to kill or beat down the power of rage and strong passions and distempers as it hath been shown to be good to kill lust and covetousness. When you see men or women of heedy passions and violent affections, fall into affliction of conscience, then imagine they will hurl off their natures, and grow more calm and me • ke, but till then seldom do any mend, or not for any long time.

Now ] That is in the time of grace: and so it gives us occasion to consider that grace yields no liberty to sin. Now that thou hast received the true grace of God, there is no time left, for passion, fretting, cursed speaking, or filthy speaking or lying or any such injurious evils. Grace enioines us to take leave of our old affections and our own perverse courses. Many such things as before thy conversion might in some respects been more borne withal, must now be left: for the converted Christian must live circumspectly, & precisely, watching in all things, and walking wisely both at home and abroad, he must part with his old humors and perverse qualities, and therefore their condemnation sleepeth not, that turn the grace of God into wantonness.

Put away ] Sin is not truly repented of till it be put away. Now sin is put away two ways. First, by Justification, and so God puts away our sins for when God pardoneth iniquity, he casteth it away and never sees it or remembers it more . Secondly, by sanctification, and so we must put away our sins. We must put away or pull down sin as the rebel puts down his weapons, when he seeks the service of his Prince, or we must deal with our sins as God deals with the mighty, that is we must put them down from their seats : if we cannot destroy them from living, yet we may disturb them sitting, or reigning, or resting in us, or we must put them away as the wronged husband doth his filthy wife. We must divorce our sins that by covenant they should never be ours more. We will never love them, and let them sleep in our bosom, and dwell with us, and be familiar with our natures, as they have been. Now we put away sin three ways; First by confessing them to God. Secondly, by godly sorrow, washing the stain and filth of them from off our hearts. Thirdly, by renouncing and forsaking the practice of them, all are here intended, but the last principally, and this we must know will not be done with ease, if it be truly and soundly done. The Prophet Micah means something when he saith of the Lord, he will subdue our iniquities ; and then after saith, he will cast them away into the depths of the sea .Must God subdue if he cast away: then man must be sure of it, that he must labor seriously the subduing of h • s sin before he can have any comfort or success in putting them away. Sins are like an army of rebels, that will not be vanquished without some ado.

All these things ] In the original it may be read, all things: it is true that God many times puts his servants to it, even to deny and put away all things, they must deny themselves , and their credits, yea and their lives too if need be, they must deny the world, and their profits and pleasures . Yea they must deny and forsake, and (which is more) rather then leave Christ and the sincerity of the Gospel, they must hate father and mother, wife and children, and brethren and sisters, or else they cannot be Christ's disciples. But I restrain the sense as it is hereunto sins only. And so it notes that every man that will truly repent, must resolve to part with all sins as well as one: he must desire and endeavor to hate and put away every sin, as well the sins have been named as the sins are to be named. As we would have God to receive us graciously, and take away all iniquity as well as one, so we must resolve sincerely to put away every sin as well as one. If the Lord should leave one sin vnforgiuen, it might be enough to condemn us, and so if we leave but one sin, that we have no desire nor will to repent of, that one sin would plead against us, that we had not truly repented of the rest. If we mark the true catalogue of sins, which here followeth, it shows that we must forsake all sorts of sins as well as one. For we must forsake and put away inward sins as well as outward, for he saith put away anger and wrath: we must put away lesser sins as well as greater, for he saith put away filthy speaking, as well as before he had said mortify fornication and uncleanness. Now that we may be encouraged to this sincerity in forsaking all sin as well as one, we may consider diverse motives. First, Christ suffered, for all sins as well as one: and therefore we should arm our selves with the same mind, in suffering in our flesh to cease from sin indefinitely, that is from all sin. Secondly, we should have God grant all our requests and not leave one out. Nay we have a promise that we shall obtain whatsoever we ask in Christ's name , and therefore it is reason, when God calls for the repentance of all our sins, we should do it, and not leave one out. Thirdly, Christ is all in all things, and • illeth all in all things, and therefore it is as easy for thee if thy heart be right to receive and procure from Christ, virtue and strength against every sin as well as against any sin. 4. This is all fruit , even the taking away of every sin, what pleasure or profit soever they might bring to us. When God looks for signs and marks of truth and uprightness, this fruit of true desire to repent, is all finite: it is wonderfully liked of God, and if he may find this heart and desire in us, he accounts it in steed of all other things. 5. Christians are made partakers of every heavenly gift, even every spiritual blessing in heavenly things . Men as they would put on every grace, so they must put of every sin. Lastly, God will show us all his good , he will with-hold from us nothing that may be good for us , even till he give us proof of his glory in every divine attribute. And why then should not we by serious and sound confession strive even to show him all our evil, that we might obtain pardon for them and strength against them? but if none of these reasons may persuade with us to be upright and sincere, then let us know, that though we favor and hide and extenuate our sins, yet the time will come when all shall be naked and manifest before God, even all the sins that are found upon us. And therefore it were better to confess them now, that God might not charge them upon us then, and to forsake them now, that being washed from them by repentance, and justified from them by the spirit of the Lord Jesus, we may then be accepted as if we had never committed them. Q. But can a Christian put away all his sins in this life. Answ. He may, and I will show you how by a distribution. 1. Vnwilling defects, as belonging to original sins are pardoned the first moment of conversion. 2. Sins of ignorance are removed by general repentance, and by the daily sacrifice. 3. Sins not loved, nor rooted are done away, by an absolute forsaking of them. He that will continue any longer in sins that bring him no profit nor pleasure, and such evils as he hath power to leave if he will, if these be not given absolutely over it is to no purpose for a man to talk of repentance. 4. Particular sins that a man hath greatly loved, they are put away by serious and distinct labor in prayer, and sensible sorrow and grief of heart for them. For less then this will not suffice for particular beloved sins. Now lastly there will remain certain remnants of some sins, that have roots in our corrupted dispositions, even after the first repentance. Now these are said in God's acceptation to be put away, when a man prays against them and mourns over them, and daily judgeth himself for them: and so they may be in his nature and yet be truly, though not perfectly put away. And thus of the general charge. The catalogue follows. And the sins are either sins of the heart or sins of the tongue. The sins of the heart are anger wrath, malice. The sins of the tongue are, blaspheming or cursed speaking, filthy speaking and lying. First of the sins of the heart.

Anger wrath ] I suppose these words express one and the same sin: it may be the two words import two degrees of anger. For there is inward fretting, without words or signs: and there is open anger a signified passion, that discovers it self by outward shows. both are justly condemned.

Anger may be considered, 1. as indifferent. 2. As laudable. 3. As a vice. Anger is a natural passion, and so in it self neither good nor evil, as it is a sense with dislike of injury. So Adam might have conceived anger against the serpent. The reason of the stoicks, that condemn anger as a natural passion, for evil, because it is a perturbation, is without reason. For all perturbation is not evil, but unjust perturbation only: for Christ was angry and vexed, and grievously troubled, as at the death of Lazarus : and yet he was without sin.

Now for the second, anger may be considered as laudable and good: for that there is such an anger I will not stand upon the distinction of the schoolmen, that there is anger of zeal and anger of vice : the Scripture manifestly shows there may be good anger. The Apostle saith, be angry and sin not . And Solomon saith, Anger is better then laughter , and the Evangelist saith our Savior looked about upon them angerly , and Saint Matthew saith, he that is angry with his brother, without a cause , as if he would acknowledge a just anger, when there was a just cause of anger. Now this good anger, is a godly passion of just zeal, of justice, conceived against sin in our selves or others, that desireth just revenge, to the saving of the person, appeasing of God's anger, or the promoting of the kingdom of Christ. I say, it is a godly passion. For there are two sorts of natural passions. Some are so evil they can never be good, as envy. Some are so natural, as they may be either good or evil as they agree or disagree with the law of God, and such is anger. I say just zeal, for I know that every zeal hath not always either good cause or good effect. I add against sin, because it must not be our indignation at the person. And we may be angry and vexed at our own sins as Paul was as well as at the sins of others. And revenge also is the end of anger: for so may a Christian be revenged on himself as a fruit of godly sorrow , as also he may desire the just revenge of the magistrate upon others, the end must be to save the person, not to express our spleenes, and to appoint God's anger, as Phineas did, and others of God's servants, and lastly to promote Christ's kingdom, by saving a soul from sin . But it is vicious anger is here meant.

Vicious anger, hath her degrees. For there is 1. the offense a grief of the heart, it may be this is that the Apostle hath Ephes. 4.31. and is translated, bitterness. 2. Inflamed anger, or the inward working of this bitterness, or vexation, or offense or grief. 3. Outward rage, neither are all men of one fit in their anger. For some are quickly angry and quickly appeased: some are slow to anger and slow from anger. Some are quickly inflamed, but slowly pacified. The best is, slowly to kindle and quickly to be satisfied, but all are naught.

Now concerning vicious anger, I propound 2. things principally to be considered. 1. Reasons. 2. Remedies against it. Now for the first, There are diverse things might persuade a Christian to make conscience of the mortification of anger and frowardness. 1. The commandment of God, which is express, be not hasty in thy spirit to be angry, as Solomon recordeth it in the 7. of Ecclesiastes , 2. The praises the Lord gives to men that can bridle their anger, and the disgraces the holy Ghost casts upon impatient persons, As Prouerb. 14.29. He that is slow to wrath is of great understanding: but he that is has • i • of spirit exalteth folly. And again, Prouerb. 19.11. It is the discretion of a man to defer his anger, it is his glory to pass over a transgression. And again Prouerb. 12.8. A man shall be commended according to his wisdom, but he that is of a perverse heart shall be despised. And in the place of Ecclesiastes before alleged, he saith, Anger resteth in the bosom of fools. 3. The nature of evil anger. What is anger, but the fury of the unclean spirit, the madness of the soul, the unrest of all the faculties, a very beast, within the heart of man, 4. The effects of anger, Which may be considered, either more generally or more particularly. And the particular evil effects are either internal or external. The internal effects are such as these. 1. It blinds the mind, the just anger troubles the mind, but unjust anger blinds it. 2. It looseth the bowels of pity, & mercy, especially from the persons. A man hath no affections neither for duties of piety nor of mercy. 3. It greiues the spirit of God . 4. It lets in the Devil into a man's heart . The external effects are these. 1. It will interrupt prayer, as the Apostle Peter intimate • , if there be frowardness through indiscretion or contempt in the family, that will interrupt prayer, and work a negligence in God's worship . And therefore it is one thing the Apostle Paul expressly requires, we should look to concerning prayer, namely, That men pray as without doubling, so without wrath . 2. It is a great hindrance to the profit of hearing, and therefore it is one of the Apostle James his rules, that if we would profit by the word, we should be slow to wrath . 3. It doth notably shame a man, and discover and blaze abroad his folly, for as Solomon observeth, he that is of a hasty mind exalteth folly : and in the 12. chapter and 16. verse, he saith, a fool in a day may be known by his anger. 4. Anger disables a man for society: for it is God's commandment, or advise, that we should make no friendship with an angry man, nor go with a furious man: and as for other reasons, least we learn his ways, and receive destruction to our own souls . And in general, anger is the door or gate of vice, and therefore David in the 37. Psalm, saith, Cease from anger, leave of wrath, fret not thyself also to do evil , as if he would imply, that to abound in anger, is to abound in sin: and it cannot be, but a man must be guilty of much sin, that lives in fretting and passion, and inward unrest; and Solomon saith plainly, that a furious man aboundeth in transgressions . besides anger brings God's curse upon a man, as it is in Job, anger slayeth the foolish , it bringeth many times great and sudden judgments, and as Solomon observes, a man of great wrath, shall suffer punishment, and if thou deliver him, yet thou must do it again . Hence it is, that our Savior Christ, denounceth judgment both temporal and eternal against unadvised anger in the fifth of Matthew . And this of the reasons.

The remedies against anger are of two sorts. I. there are remedies for anger in our selves. II. there are remedies for anger in others.

There are diverse things are good to repress and subdue, and mortify anger in our selves. 1. from the coherence of these words with the former verse, it appears, that the serious and frequent meditation of our misery, is a good means to cut down the power and unruliness of our passions. 2. Sauing knowledge will make a man peaceable, gentle, easy to be entreated , and the true reason why there is so much passion many times in the heart, is, because their is so little knowledge in the head. for passion and folly are twins.

Thirdly, to prevent anger, or to restrain it, it is good to take heed of meddling with the strife that belongs not to us. But carefully to mind and meddle with our own business , especially we should take heed of meddling with foolish and indiscreet persons, for he that contendeth with the foolish, whether he rage or laugh, there is no rest . Fourthly, we must not give place to wrath c , nor let it have a vent by sudden, and unadvised words, or by suffering our affections to increase in swelling and desire of revenge: we should silence our passions, and resolve to suspect and restrain our words. Anger smothered will languish, but let out will flame unto further mischief. Fifthly, we should divert the course of our anger, and spend the heat of our affections upon our own sins, and it were good to get into our heads a catalogue of some of our chiefest corruptions, that if we be suddenly tempted to anger, we might presently think of those sins, and spend our zeal upon them. Sixthly, we should consider him that provokes us to anger. That he is the instrument of God to try our patience: and that if he do it willfully it is a brand of his folly. Lastly, the meditation of the passion of Christ is an excellent remedy to kill anger and to crucify it And thus of anger in ourselves.

Now the remedies for anger in others are such as these. First, silence. Unto many natures, to answer again is to put fuel to the fire. For anger is fire, and words are fuel. Secondly, if thy silence will be interpreted to be sullenness, or contempt (for some think they are despised, if they be not answered) then the next remedy is a soft answer . And thirdly, it seems that a gift in secret, is good to pacify anger. For so Solomon thinks Prov. 21.14. But fourthly, if this will not serve, then it is good to give place to it , I mean to go away from the angry person, till his anger be over. But especially take heed that thou provoke not anger, for the forcing of wrath bringeth out strife as the churning of milk bringeth forth butter, and the wringing of the nose bringeth forth blood .

The use of all this may be to humble everyone of us. We may lay our hands upon our mouths, and repent of our foolishness, in our passions . And we should for hereafter be careful, in all companies, but especially in our families to avoid the customary sins of passion. Peeuishnesse and this daily fretting and chasing, is a cause of much sin and disorder, and a notable let of piety: and an extreme affliction to others that are troubled with it. It is better dwell in the corner of a house top then with a brawling woman in a wide house . For a continual dropping in a rainy day, and a contentious woman are alike . Thus of anger and wrath. Malice followeth.

Malice ] The word 〈 in non-Latin alphabet 〉 is diversely taken. Somtimes for evil of punishment, or grief for crosses . Sometimes for wickedness in general, or the evil habit opposed to virtue . Sometimes for malice or hatred. And so it is taken, Rom. 1.29. 1. Cor. 5.8. and so it is to be taken here. And this malice is nothing else, but anger inveterate.

Malice hath diverse degrees. For it begins in the base estimation and loathing of the heart : and then it proceeds to a desire, that plods and waits for every opportunity of revenge. And so it is grudge. Afterwards it becomes open, and shows it self, by inflation, which is, when a man goes so as he thinks his neighbor not worthy to be looked upon. Secondly, by strife and contention, suits and brawls. Thirdly, by bitterness and gaule, in censuring and judging and lastly by willfulness, and a resolution not to be entreated.

Again, malice is varied by the persons in whom it is. There is public malice and private malice: public malice is in public estates, and is shown by factions and divisions: private malice is varied by the objects, for there is a malice in wicked men against God's servants. Thus they have hated them that rebuke in the gate : Thus all the members of Christ are hated of the world : and this hatred of goodness is exceeding ill interpreted of the Lord, he accounts it as manslaughter , and will accordingly judge it .

There is also domestical malice between husband and wife, brethren and sisters, servants and masters, &c. This domestical grudge or malice is exceeding hateful to God, and hurtful to the family: besides, it is desperate, for a brother offended is harder to win then a strong castle : and the Lord hates all that have any hand in it; for he that soweth discord among brethren , is one of the six things the Lord hates.

There is also malice abroad, between man and man in controuersing: and that kind of malice is principally here mentioned: now this kind of malice is not always open and professed, for he that hateth, as the Wiseman saith, many times dissembleth with his lips and layeth up deceit within him. there may be seven abominations in his heart, though he speak fair . and in another place, he saith, hatred may be hidden with lying lips . but of what kind soever it be, it is exceeding naught, and to be avoided. Now concerning this sin, I further propound two things: first, reasons. 2. remedies against it, and then I will touch some use of all.

And the first reason may be taken from the vile nature of it. It is a vice so transcendent, that it passeth other vices; it hath been usually said, that to be angry is human, but to persevere in anger (which is this malice) is devilish: and therefore it is reckoned in the first of the Romans, amongst the monstrous sins, which the monstrous Gentiles fell into: besides, to hate and be hateful, is a dangerous sign of vnregeneracie , even that a man was never truly converted, for he that saith he is in the light and hateth his brother, is in darkness even till now . Thirdly, it is worthy to be repented of and carefully shunned, even for the ill effects of it, for it is like leaven , it will sour and spoil whatsoever praise-worthy qualities were in a man before: and it is a great lett both to the word and prayer; and thence it is that the Apostle Peter exhorts, that if we would grow by the word in affection and practice, we must then lay aside all malice and envy : and the Apostle James shows in his 4 th chapter , that many desire and ask and have not, and he implies that (among other things) their warring, and fighting, and jangling contentions were the cause of it. But our Savior Christ is expressly plain, that if men's stomachs be so big, they will not forgive, the Lord will not forgive them, though they be never so importunate . and besides, men that in their passionate grudges▪ are so hasty to strife, are many times brought to those straits in the end, that they know not what to do, when they are put to shame by their adversaries . Further, Solomon observes that men that think to hide their grudge and hatred, have their wickedness, many times, shown before the whole congregation : and they that dig pits in their spite for others, by the just providence fall into the same themselves . Few malicious persons prosper; he that by his malice is carried into contention, knows not what he doth, for he is as he that letteth out the water : a whole flood of mischief may break in upon him, that he dreams not of, for he that hateth his brother, as Saint John saith, walketh in darkness, and knows not whether he goeth, for the darkness of malice hath blinded his eyes . Finally, let such as will not be reconciled, nor agree with the adversary quickly, fear that prison, that is threatened by our Savior, even the prison of hell, into the which, if they be cast, they shall not come out till they have paid the uttermost farthing . and on the other side, it is a singular praise to be ready and forward to be reconciled, and lay aside malice and discord, and a crown of reward shall be given to such, as seek peace and agreement: yea a double crown, one, because he will be reconciled, and another, because he seeks it, and asketh peace first.

The remedies against malice follow: and they are of two sorts. For malice is to be medicined in our own hearts, or avoided, or it is to be compounded, or prevented in others. Now to take order that malice might not infect us, these rules are to be observed. First, we must take heed of the causes of malice, and they are either within us or without us; within us there is pride , and impatience, and envy, and in some nature a very lust to contend, a kind of petulancie, and a very spirit of contradiction; now unless we keep out or subdue these, it cannot be, but grudge and malicious discords will transport us. Again, without us, there is the tale-bearer and scorner, and the froward person, and the busy-body, called the man of imaginations, all these must be shun • ned, and avoided, if we would live without malice or contention: for where no wood is, there the fire goeth out, and so where there is no tale-bearer strife ceaseth . and the like may be said of contentious and froward persons, for as coles are to burning coles, so is a contentious man to kindle strife . If a man find himself apt to grudge or strife, it is his best way, to keep out of the way of froward persons, that may soon fire him. The like counsel must be given concerning the scorner, for, saith the Wiseman, cast out the scorner and contention shall go out : and it is sure, that he that would not be infected with hatred, his best way will be to hate the busy-body. Now if this direction will not serve the turn, then in the second place, thou must mortify thy rising malice, and confess it with grief unto God, till by prayer thou get some victory over it. Thirdly, much malice and grudge would be avoided, if we did but observe that counsel, Levite. 19.17. namely, that when we did conceive dislike of anything in our brother, for which we did fear we should hate him, we should go to him, and reprove him, rebuking him plainly for his sin: many times a seasonable reproof draws out the poison of beginning grudge and malice. Fourthly, it is good to meditate upon the passion of Christ, and of his readiness to forgive even upon the cross great wrongs, and worser enemies: we should lay a necessity upon our selves, to be advised before we would admit contention, or the resolution to contend, for as Solomon saith, by pride cometh contention, but with the well-advised is wisdom , even this wisdom to forbear contention. Finally, in the fourth to the Ephesians the Apostle before he saith, Let all bitterness, and wrath, and malice, &c. be put away, had said in the verse before, grieve not the holy spirit of God, whereby ye are sealed to the day of redemption : as if he would import, that a man might be induced to put away malice, and the rest of the vices there named, with great ease and readiness, if he would obey the motions of the Spirit, and busy himself seriously about the assurance of his full and final Redemption, daily thinking of the time when he shall be rid of all wants, and sins, and wrongs too: if we could oftener think of God's judgments, and the great day of revenge and recompense, it would cause us to have less stomach, to be our own judges and reuengers. And if the spirit of God might rule us, our flesh would have little heart to busy it self about the works of malice.

Now for malice in others, it must be considered either as it is to be compounded, or as it is to be avoided; and for the compounding of it▪ observe these rule • First, if thou wilt not do good for evil, (which yet is required ) yet be sure, thou render not evil for evil . Secondly, if thy brother have ought against thee, so as thou be privy to thyself that thou hast done him any wrong, or given him any cause so to conceive, then go thou and seek reconciliation, tender it and ask it of him. Thirdly, if the contention be yet secret, follow Solomon's counsel, say nothing of it to others, but debate thy cause with thy neighbor himself, and discover not thy secret to another : peace might soon be made with many men, if the discord were not made so public. Now for avoiding of contention and malicious discords, there are diverse rules of great use. I. Meddle not with the strife that belongs not to thee . II. Contend not with fools : thou shalt never have done if thou meddle with foolish persons, for whether they rage or laugh, there is no rest . III. Let nothing be done through vain-glory . IV. Speak evil of no man . V. Be courteous and tender-hearted . VI. Wrong no man, but follow that which is good both amongst yourselves and towards all men . Lastly, pray for a covering love, for hatred stirreth up strife, but love covereth all sin .

The use of all this, may be both for reproof & for instruction. For reproof of many men, that are fearfully soured with this leaven, they do not only let the Sun go down upon their wrath, but they let the Sun go his whole course, and can find no time from the one end of the year unto the other, to compound and lay aside their discords. Nay so hath malice seated it self in some dogged and spiteful natures, that it seemeth to proclaim, it will never loose possession, till the devil the father of malice hath full possession both of soul and body. But let every godly mind be persuaded to avoid this monstrous sin, yea let us strive to avoid the very beginning of it, or if nature have such corruption, that for the present we cannot get our hearts rid of all secret poison of dislike, let us be sure we be but children in maliciousness: it is a monstrous wickedness to have a head that is exercised to strife, and a heart that hath a kind of sinful dexterity, in framing and plodding for malicious courses. And thus much of malice.

Cursed speaking ] The word in the original, is 〈 in non-Latin alphabet 〉 , blasphemy. Now blasphemy or cursed speaking, it is a sin either against piety, or against righteousness. As it is against piety, it is blasphemy to reproach, or reason against the person or nature of God: or against the providence and works of God: or against the worship of God and the means thereof, and so it is cursed speaking and a kind of blasphemy to repine at God's works : to reproach God's sabothes , or messengers , or his word. Also there is a cursed speaking which is against righteousness in the second table, and thus it is cursed speaking. When Subjects curse the king . When Masters threaten their servants . When Parents provoke their children . When Husbands are bitter to their wives . When wives brawl and chide with their Husbandes . When great men lord it over the poor , and the like. Cursed speaking is either before the face, and so it is strife of words, or behind the back and so it is backbiting or whispering . It is cursed speaking, to mock and scorn, it is cursed speaking to judge and censure, it is cursed speaking to slander and disgrace, it is cursed speaking to be ever complaing in all places. Finally it is cursed speaking when men speak evil of any man, and there is a special kind of it in speaking evil of godly men, and this properly is blasphemy in the second table, for the Lord for the honor he bears to his people, is pleased to afford the name of blasphemy to their reproaches, as importing, that he takes it as if he were reproached himself.

We should all of us take heed of cursed speaking of what kind soever, for it ariseth of ill causes, as envy or malice, and it hath effects, for it is certain thou werest as good pierce others with a sword as smite them with thy tongue. And therefore a bitter and cursed tongue is often compared in the Scripture, to the stinge of adders, and to a sword▪ yea a sharp sword▪ to a razar, and to arrows, and the like▪ besides the hurt • t doth to thyself▪ for if thou bite and devour, take heed thou be not devoured . And it is just with God thou shouldest be judged and censured that accus • omes thy sel •• 〈◊〉 judge and censure . And though thou speak evil never so secretly, ye • • od doth many times wonderfully discover the shame of it before others, and if man would not judge thee for thy evil tongue, yet it is certain God will . And it is many times seen that men and women of distempered and spiteful tongues are made a very abomination amongst men ▪ so as all men are weary of them and shun them. Lastly scornful and cursed speaking proves a notable hindrance to the success of the word , and that these kind of people might observe when they come to hear they receive not a blessing, and why? But because blessing is so far from their lips, as they loved cursing so it cometh to them.

The use of all may be to exhort us to put away far from us a froward mouth and perverse lips , and that nothing be done through strife, but rather that all things be done without murmuring or reasonings, or brawlings, or revilings. And herein such as fear God, should strive to give good example, seeing they are as lights in the midst of • rooked and perverse people. Q. But what are the remedies of cursed speak • ng. Answ. If we have sinned through bitterness, we should observe two rules. 1. Let thy own words grieve thee , that is, labor by prayer and godly sorrow to beat down the power of thy perverseness, without defending, excusing or extenuating of thy frowardness. 2. Keep thy heart with all diligence , Look to the first risings of thy passions. For bitterness is first in the heart before it can come into the tongue. Now for preventing of evil speaking in others, the only rule is to give them no occasion, either by words or injurious and wicked life. Ob. But they will rail and revile without a cause. Answ. Then observe these rules. 1. Betake thyself to prayer, so did David . 2. It is good ofttimes to be as a dumb man that heareth not . 3. Be sure thou be careful thou wrong not the names of others, else though thou be innocent in the things imputed, yet thou art justly scourged with the like evil . 4. The constantest and surest medicine for railing, is a holy continuance in godly conversation: for though for the present it seem not to profit the railer, yet in time to come it may . I add also Solomon's rule, namely, with an angry countenance to drive away a backbiting biting tongue. For that is many times the bellows to kindle the fire of bitterness and fierce speaking.

Filthie speaking ] This is another of the wretched vices of the tongue, to be with all care and conscience avoided by a Christian. And therefore▪ the Apostle in the fifth to the Ephesians also, as well as here puts it into the Catalogue of evils he would most seriously dissuade them from: and out of that Chapter, we may gather diverse reasons against it. 1. We are dear unto God and therefore should follow him as dear children. Now of all things we never saw any color of this in God. Angry speaking indeed is sometimes for our capacity given to God: but never filthy speaking, or any the least glimpse of it. 2. Our love should be as Christ's was. Now his was to profit not to infect, and it was pleasing to God, not as hatred, as this filth of words must needs be. 3. It is a shame, and uncomeliness, and dishonor to a Christian. 4. If any would object it is but a small matter, the Apostle would soon answer, men ought not to be deceived with vain words for it is sure that because of this and such like things cometh the wrath of God upon the children of disobedience. 5. This is a froth of filthiness that should only be found in unregenerate men that lie in darkness, and it is a work of darkness, to speak filthily as well as to do filthily. 6. If we be children of the light we should show it by our fearfulness to speak or do anything that were unpleasing to God. And we should show it by reproving such filthiness in others: for such filth if it be not reproved is not regarded, but a Christian reproof will make manifest in some measure that it is not good nor agreeing to truth and righteousness, and goodness. 7. Men are in some degree of a lethargy that use this sin. 8. A Christian ought to walk exactly, strictly, precisely or circumspectly, it is no more then he is bound to do, to make conscience of the least filthy word as well as of filthy actions, and therein to take notice of God's will. And this of the second vice of the tongue.


Vers. 9.

Lie not one to another, seeing that ye have put of the old man with his works.

Lie not one to another ] This is the last vice in the Catalogue, lying is given oftentimes to the dumb creatures: and so Images lie, and teach lies, and so the wonders of Antichrist are lying wonders . But it is most usually and properly ascribed to man, and so he lies either in nature, or in work, or in word. In nature, and so the Prophet David saith men of high degree are a lie . In work, and so men lie either through hypocrisy, or deceit. Hipocrisie is lying, whether it be in worship to God , or carriage towards men . Deceit is lying, and therefore the bread of deceit is called bread of lying, Prouerb. 20.17. But most properly a lie is in word, and so there is a lie in doctrine when men teach falsehood, or apply truths to wrong persons or for wrong ends. The Devil is a lying spirit in the mouth of many Teachers. Men lie also in false witness bearing, so do they in slandering and flattering. But most strictly, lying is in the report of things untrue in conversing with men whether at home or abroad.

There are many reasons why a Christian should take heed of lying. First if we consider the cause of lying it is the Devil, he is the father of lies . Secondly if we consider the nature of a lie, it is most shameful and hateful: and therefore the liar denies his lie, because he is a shamed to be taken with it.

And our Swaggerers hold the lie so disgraceful that they will revenge it many times with blood. Riches cannot add so much grace to a man as lying will bring him disgrace, and therefore Solomon saith: A poor man walking in his integrity, is better then a rich man which is a liar f . And the Lord useth to reckon lying with the most monstrous sins, to make us the more to hate it: as we may see in the Catalogues of the Revelation, and in other places of Scripture. Thirdly on the contrary to speak the truth is to show righteousness . A mouth without guile is a mark of God's redeemed , and the remnant of Israel, as ingenerall they will do no iniquity, so in special they will not speak lies . Fourthly in the Epistle to the Ephesians the Apostle reasons thus, Put away lying; speak every man truth to his neighbor for we are members one of another . It were most unnatural for the head to lie to the hand, or one member to be false to another: so unnatural is it for Christians to lie one to another. For they are (or profess to be) members one of another. Fifthly, if we consider the effects or consequents of lying, for it makes us abhominable to God, as they that do truly are God's delight, so lying lips are abomination to the Lord , and a liars tongue is one of the 7. abhominable things which Solomon reckoneth up . The law also is given to liars among the rest, as the Apostle to Timothy affirms . It is one of the sins that brings upon a man's soul and body, the forfeiture of the law. If lying be not restrained in time thou mayest get such a habit of lying that thou canst hardly tell anything but thou wilt mixe some falsehood with it, and that will both increase thy sin and the guilt of it. Besides thou wilt loose thy credit, so that thou wilt hardly be believed if thou speak the truth. Sixthly, know that God will enter into judgment with all liars , sometimes by ordinary judgments, sometimes by extraordinary, as he did with Ananiah and Saphirah . Now the holy Ghost saith: he that speaketh lies shall not escape , but God will destroy them that speak leasings , or if we could escape in this world, yet the lake that burneth with fire and brimstone is prepared for them that speak or love lies.

The Use may be for reproof and humiliation to such as find themselves overtaken with this sin, especially if it reign in them, but more especially they are in a cursed condition that seek lies , and teach their tongues to lie , neither let men please themselves that they can do it covertly. For liars are for the most part easily found out, there is among the rest. 3. signs of a liar and in one of the three he usually discovers himself. 1. To vary incontinently . 2. To hearken to a false tongue . 3. To love lies . But let everyone that feareth God obey this counsel of the Apostle, to put lying in the Catalogue of sins he would daily watch against. And because by nature we are all prone unto this sin, we should remember it even in our prayers to God, that he would remove far from us vanity and lies . Before I pass from this vice, there are certain questions to be answered, as first whether all lying be sin or no. That this may be understood men use to devide lies into three sortes. There is an ossicious, and a pernicious, and a jesting lie. All men condemn the pernicious lie, many excuse the lie in jest, and some commend the officious lie, but the truth is, all are naught. And therefore the Apostle saith, lie not at all, for he speaketh indefinitely. But it will be objected that the midwives and Rahab and Micholl did lie, but it must be answered, that their zeal and piety was to be praised, but the means they used was not to be imitated. If any object that the Patriarchs used lying, they must know that diverse speeches of theirs, which to some seem to be lies, indeed were not. For Sarah was Abraham's sister, and Jacob was Isacks first borne by divine dispensation and prophetically, & so Paul's speech about the high Priest may be excused, when he saith he knew not that he was the high Priest. For from the death of Christ the right of the Priesthood ceased. If it be further objected that of two evils the less is to be chosen. I answer, that, that rule is to be understood of evils of inconvenience, not of evils of sin. Now that it may further appear that it is not lawful to lie, no though it were to save others from great danger. These reasons may be weied. First we may not do evil that good may come of it . 2 lie Peter was rebuked for dissembling, though it were, as he conceived, to a good end, even to avoid offense and scandal . 3 lie nay it is not lawful to him, though it were to defend God's cause, or to prevent his dishonor: therefore Job saith earnestly and in great heat, will ye speak wickedly for God, and talk deceitfully for him, will ye accept his person &c. 4 lie If we might lie to save others out of danger, then we might lie to save our selves also: for we are not more bound to care for the safety of others, then our own: but we may not lie to save our selves, for then Peter had not sinned by denying his Master, keeping his faith and his heart, seeing it was to save his own life. Lastly, we might as well commit fornication with the Moabite; to draw them to our religion, or steal from rich men to give to the poor, as to lie to profit.

Quest. But is it not lawful to suppress the truth sometimes?

Answ. Truth is either religious or political. For religious truth, being asked of our faith, we are ingenuously to profess it. Now political truth is to be considered, either as it is required in judgment, or as it is to be used in cases out of judgment. As for the truth before a Judge, it may not be concealed, when thou art called to answer the truth; but in private conversing, we are not always bound to reveal all the truth: for the precept, Speak every man the truth , is an affirmative precept, and so doth not bind always, and at all times, and in all places Besides charity binds us to conceal and cover many infirmities, and a wise man keeps in, some part till afterwards; and besides it is apparent, men are not bound to discover their secret sins to all men. Samuel also is taught to conceal a part of the truth, when he went to anoint David. And thus of the catologue of Injuries.

Seeing you have put off the old man with his works. ] In these words with the verses that follow to the 12 th is contained three reasons to enforce the mortification of injuries.

  • I. They are the works of the old man: and they have by profession put off the old man, and so they should do his works.
  • II. They are now in the state of grace, they are new men, and therefore have new manners: they are by the means renewed in knowledge, and therefore ought to grow in practice, even in the mortification of what remains of corruption, they are renewed after the image of Christ, and Christ's image is the pattern of all holiness, and they must therefore leave those sins, because how like soever they be to the humors and dispositions of the most men, yet they are not found in the Image of Christ.
  • III. God is impartially righteous and just: if men mind not mortification, he cares not for them, though they were Jews, circumcised, freemen ▪ and contrariwise, if they do conscionably strive after the holiness of Christ, and the mortification of sins, he will accept them, though they were Grecians, Scythians, bond, &c.

In these words is heedfully to be noted, the matter to be avoided: both the old man and his works. 2. the manner employed in the metaphor ( put off ) with the time, have, and the persons, ye.

The old man is by some taken to be their old condition of life in the time of Idolatry; by others, to be their custom and habit in sin: but it is generally by the most taken to be the corruption of nature, and inborne pravity, that vicious humor and ill disposition that naturally is in everyone of us, it is the image of the first Adam in our hearts.

This corruption is here said to be, the man : because it is seated in every part of man, and because it rules and frames a man, and because it lives in man, so as sin only seems to be alive and the man dead, and because God will take notice of nothing in the sinner, but his sin.

2 The old man. partly in respect of the first Adam, whose sin is ours by propagation, and who is called old, to distinguish him from the second Adam : and partly in respect of our state of corruption, which in the renewed estate we change so, that our condition after calling is said to be new, and our disposition before calling said to be old. This corruption may be said to be old also by the effects, for in godly men it waxeth old and withereth more and more daily by the power of Christ in them: and in wicked men, it spends the strength and vigor and power of the faculties of the soul, and makes him more and more withered and deformed in God's sight, and withal it hasten • old age, and death upon their bodies. also in some men, sin may be said to be old in repect of continuance, this is most fearful; age in any corruption is a most grievous circumstance of aggravation; it is best not to sin at all, and the next, to get quickly out of it.

Thus of his nature: now of his works. The works of the old man are in general, works of darkness, of iniquity, of the flesh, vain, unfruitful, corrupt, abhominable, deceiveable, shameful, and tend to death. And now particularly, if we would know what he doth, and how he is employed, we must understand, that he gives laws to the members against the law of God and the mind; that he frames objections and lets against all holy duties; that he strives to br • ng the soul into bondage and captivity under imperious lusts; that he inflames the desires of the heart against the spirit: that he infects our vain generation, and works both sin and wrath for our posterity; but more especially, his works are either inward or outward: inwardly he works Atheism, impatience, contempt, carnal confidence, hypocrisy: he forges and frames continually, and multiplies evil thoughts: he works lusts of all sorts, he works anger, rage, malice, grief, evil suspicions, and the like. Outwardly, he works all sorts of disorders, impieties, unrighteousness, and intemperance. A catalogue of his outward works are set down, in the Epistle to the Galathian . he is here in the coherence, described to be covetous, filthy, wrathful, cursed and lying: and all these are well called his works, because he rests not in evil dispositions, but will burst out into action: besides, it is his trade • o sin, and they are well called his works, because they are properly a man's own, for till a man repent, he hath nothing his own but his sin, and it is to be observed, that his works indefinitely must be put away: as if the holy ghost would imply, that all his works were naught: for his best works are infected with the viciousness of his person, or else they are not warranted in the word, or they are not finished, or the end was not good, or the manner not good, or they were wrought too late, or being out of Christ, they were not presented by Christ unto God, in whom only they can be accepted.

Thus of the matter to be reformed, the manner follows. Put off ] The faithful are said to put of the old man six ways. 1 In signification, or sacramentally, and so in baptism. 2 In profession, or outward acknowledgment: and so we profess to leave off the practice of sin. 3 lie by Justification, and so the guilt of sin is put off. 4 lie by relation, and so in our head Christ Jesus he is every way already perfectly put off. 5 lie by Hope, and so we believe he shall be wholly removed at the last day. 6 lie by Sanctification, and so he is put off but in part, and inchoatiuely: the last way is here principally meant.

Now in respect of Sanctification, the old man and his works are put away, first, in the word, for so Christians are said to be clean by the word , and to be sanctified by the word . The word, first, begins the work of reformation, it informs, renews, chaseth away the affections and lusts of sin, &c. and then secondly, the Christian at home puts him away by confession, and godly sorrow, and the divorce of daily practice of reformation▪ this is in effect that which is signified in the other metaphor, of crucifying the old man : for to crucify him, is to lift him up on the cross of Christ, and to nail him with the application of God's threatenings, which causeth the pains of godly sorrow.

Have] Q. Can men put of the old man in this life. Ans. They may by inchoation not perfectly. Q. But when may we have the comfort of it, that the old man is put of and crucified in us. Ans: When he is so subdued that he reigns not, for (to take the benefit of the word, crucified) to crucify is not absolutely and outright to kill: and therefore it is said in the Creed, Christ was dead, after he had said, he was crucified, to note a further degree. Now then, (as I conceive of it) sin is crucified, when we make our natures smart for it, so repenting of our sin, as we allow no sin: for to crucify a man, is to leave no member free: provided that we be sure, that the old man be so pierced, that he will die of it, though he be not presently dead.

Ye ] The persons are indefinitely set down, to note that it is a duty required of all sorts of men, to put of the old man, and this work it is required of great men, of learned men, of wise men, of young men, in a word, of all men without exception. The uses follow.

And first we may here inform our selves concerning the necessity of mortification, there is in us such corruption of nature, and such works of corruption, as if they be not mortified, they will certainly mortify us. Secondly, here may be collected, matter of confutation, and that of Popish antiquity: for every man carries that about with him, that may prove that a thing may be ancient and yet vile. Thirdly, how can the most of us escape, but the reproofs of God, must needs fall upon us, for every man looks to the mending of his house, and his lands, and his apparel, &c. but who looks to the mending of his nature? every man hath courage to put away an evil servant, and • n adulterous wife, but where are the people that will resolutely set upon the divorce of sin? men may be deceived, but the truth of God will remain unchangeable, if we have not put of the old man with his deceiveable affections and works, we have not after all this hearing learned Christ as the truth is in him : but when I speak of putting of, I mean not that sin should be put of, as men put of their garments, with a purpose to put them on again, after a certain time.


Vers. 10.

And have put on the new man, which is renewed in knowledge after the Image of him that created him.

In this verse is contained the second reason to enforce mortification, taken from their new estate in grace. The reason in it self intreats of the new birth, and describes it, by showing what it is, 1. in general, it is the putting on of the new man. 2. in particular, it is the renewing of the mind with knowledge, and of the whole man, after the image of God and Christ.

The main general doctrine of the verse is, that all that are accepted of God in Jesus Christ, have put on the new man, or are made new creatures. And for the further opening of this great point, I consider three things. First, the necessity of the new birth. 2. what it hath in it. 3. the manner by which it is effected▪ and then I come to the use.

For the first, those places of Scripture most evidently prove it is of absolute necessity. The Apost: to the Galat: saith, neither circumcision nor uncircumcision availeth anything, but a new creature : & to the Eph: he showeth, that if we be taught as the truth is in Christ Jesus, then to put of the old man, and to put on the new, are as the main principles of all saving doctrine▪ and to the Corinthians he saith, If any man be in Christ Jesus, let him be a new creature ▪ and our Savior Christ in the 3. of John is peremptory, except a man be borne again, he can never enter into the kingdom of heaven .

Now for the second. Whosoever is a new creature, or hath put on the new man, it is certain he is new. 1. in his nature. 2. in his obedience. He is new in his nature, and that will appear after sound trial in four things▪ for, first, he hath new gifts, as the gifts of knowledge or discerning, the gift of prayer, or as the Prophet calls it, of supplications , the gift of uprightness, or a spirit without guile , yea the Apostle saith, they were not destitute of any heavenly gift . 2 He hath new delights, for he feels the joys of the holy ghost , and that in new things, in which he was never wont to delight before▪ as in the law of God , in prayer, in the sacraments, &c. and also in new persons, for now all his delight is in the excellent ones , that truly fear God, and no more in carnal persons: yea and in new times too, for he was never wont to rejoice in the time of affliction, but now he finds marvelous joy even in tribulation . 3. He hath new sorrows: also they are not now so much for losses, shame, sickness, or the like, as for sin, or God's spiritual judgments, or the afflictions of God's children. 4 He hath new desires also, as after purity of nature , pardon of sin , softness of heart , the presence of God , success of the means, audience in prayer, and the coming of Christ , and the salvation of Israel , and the like.

And as he is new in his nature, so is he new in his obedience also, and that if we respect either manner, or the matter, or the end: if we respect the manner, or the matter, or the end; if we respect the manner of his doing God's work, it is first with consecration of his soul and body to God's service . 2. It is with delight, he loves to be God's servant . 3. It is in Christian simplicity, and harmlessness, and godly pureness, and strictness . Now secondly, if we respect the matter of his obedience, he is exceedingly changed and renewed: for now he hath respect not to one or two commandments, but to all God's commandments , he would be sanctified throughout , he labors for inward holiness as well as outward , and as he is altered in his service of God, so is he in his calling too: for he walks more conscionably towards all men, and hath learned to practice his general calling in his particular. And thirdly, for the ends of his obedience, his praise is not now of men but of God , his desire is to approve himself to God, without respect of the world, how men will take it, and he will constantly profess and practice, though it be against his ease, credit, pleasure or profit.

The third thing propounded, was the means of the new birth: and howsoever the most men stand affected, yet the truth of God is certain and unchangeable, the ordinary outward means to convert a soul to God, or make us new creatures, is the word preached, we are borne again by this immortal seed of the word, as the Apostle Peter saith: and the Apostle Paulis peremptory in the epistle to the Romans, how can a man believe except it be by hearing of the word preached : the inward means is the spirit of Christ: which in respect of his working herein is called the spirit of revelation , of glory , of love, of power, and of a sound mind .

The uses follow. And first all God's servants that have felt the power of the word renewing them, may greatly rejoice in the mercies of God to them, and the rather if they further consider the privilege of their new estate; for art thou a new creature, then thou hast the benefit of a new covenant , thou hast a new name upon thee , and a new spirit within thee , to comfort thee , to direct thee, to confirm thee, and to make intercession for thee: thou hast new alliance, a new father, even God the Father: and new kindred with all the Saints both Jews and Gentiles : a new Prince and minister , even Jesus Christ: new attendants, the very Angels of God : new wages and new work : a new commandment, the rigor and curse of the Law being taken away: new food, even Manna from heaven, the word of life: new signs and helps, to guide thee in the way . And when thou shalt die a new death, (not die as other men) and a new grave or tomb wherein no carnal man lay, thy grave being perfumed by the body of Christ: a new way to heaven , and a new Mansion in heaven , what shall I say, but conclude with the Apostle, if thou be a new creature thou shalt have all things new . And therefore let all the holy seed, the blessed of the Lord sing new songs of praise to God.

Secondly the consideration of the doctrine of the new birth, may serve greatly for reproof of the fearful security of multitudes of people, that are sunk so deep in rebellion that they cannot consider nor seriously mind their own conversion. They look not vpwardes to behold the angry countenance of God, nor to the times past to consider the millions of men that have perished for want of the new birth, nor within them, to see the Image of God def • ced, and the Devil intrenched in strong holds (for temptations) and the conscience: either awake, and then the fire of hell is within them, or a sleep, and then they are in danger every moment when it will awake: nor do they consider the time to come, or think of those last things, death, judgment, and hell. Oh: the spirit of fornication that doth inchaunt men that they cannot so much as mind to return. Now if any profane spirit should ask me, where are any such men as I have before described to be new creatures? I would answer him they are not to be found in Taverns▪ Ale-houses, play-houses, cock-pits, bear-baits or such like, but blessed be God there is a remnant, a tenth, one of a City, and two of a tribe, that are such as the Lord doth describe and will be accepted of in Jesus Christ.

Renewed in knowledge ] Knowledge is a chief part of the new grace of a Christian, without it the mind cannot be good , it is a singular gift of God, to the elect, to reveal unto them the mysteries of the Kingdom , it is the beginning of eternal life on earth , but we must understand that this knowledge here meant, is neither natural, nor sensual, nor civil, nor moral, nor historical, nor a general Theological knowledge, but a religious saving knowledge, it is a knowledge by which a Christian sees in a mirror, he stands and wonders: it is a knowledge that will transform a man , it is the experimental knowledge of the virtue of Christ's death and resurrection , it is a knowledge will keep a man from the evil way , it is a knowledge will encounter every thought and affection that exalts it self against the obedience of Christ, it is a knowledge that is first pure, then peaceable, gentle, easy to be entreated, full of mercy and good fruits, without judging and without hypocrisy

The use is, to teach us, that as we would be assured we are new creatures, so we should labor to be possessed of sound knowledge, and to this end, 1. We must stand up from the dead, and with-draw from wicked society, else Christ will never give us light . 2. We must consecrate our selves to holy life and seek the fear of God, for that is the beginning of this wisdom . 3. We must deny our carnal wisdom and become fools that we may be wise . 4. We must walk with the wise . 5. We must beg of God a lowly and an humble heart, for with the lowly is knowledge . Lastly we must study the Scripture, and attend upon daily hearing and reading, for they are the only fountains of true knowledge and wisdom .

Renewed ] The knowledge of the faithful in this life, even after calling needs to be daily renewed. For sin makes a breach both in the heart and mind. And Satan plants daily temptations and objects against the doctrine of God, against which the mind needs new stoore of provision out of the word, for defense. And our affections are wonderful apt to loose sense and feeling, and then there is no other way to recover sense but by renewing contemplation. And besides in as much as faith and repentance must be daily renewed, therefore also must examination of life, and meditation of God's promise and grace, be renewed also. Finally we know but in part and successively, and therefore ought continually to be growing and adding to the measure of the knowledge received.

This may serve, 1. for information. For here we may know the necessity of daily teaching, since we need daily to be renewed in knowledge. 2. For great reproof of that negligence is everywhere to be found, in omission of hearing or reading the scripture, or using of other private helps for knowledge. 3. For instruction, for it should teach us to be constant in the use of all the helps God hath commanded or afforded us. And we should bear infirmities in others, since our own knowledge is vnperfit. And we should learn to be wise to sobriety, and not think our selves able to judge of every doctrine or work of God. The Lord hath laid a restraint upon us, and in this life we cannot attain a full knowledge, and therefore we should repress the itching curiosity of our natures, thirsting after forbidden knowledge. Lastly we should resolve of the need we have to be admonished, instructed, directed, or rebuked, and therefore rejoice in it, if any will show us that mercy to smite us with rebukes, or guide us in the way.

After the Image of him that created him.

God's Image is in Christ, in the Angels, and in man, Christ is the Image of God in two respects, because he is the eternal son, begotten of his substance: and therefore called the character of his person or substance , The Image of the invisible God , and so he hath most perfectly the nature of the father in him. 2. Because he was manifested in the flesh, for in Christ, made visible by the flesh, the perfection and as it were the face of the father is now seen. And therefore our Savior saith, he that seeth me hath seen the father , for the fullness of the godhead which was in the son being united and as it were imprinted on the flesh bodily , he did resemble and as it were express h • s own and his fathers nature after diverse manners, and by diverse works or actions.

The Angels are God's Image, and therefore called the sons of God because they resemble him, as they are spiritual, and incorporeal, and immortal substances. And secondly as they are created holy, just, and full of all wisdom and divine perfections in their kind.

Amongst the visible creatures man only bears the Image of God. And so he doth, 1. By creation . 2. By regeneration . He was created in it. And then falling from God by sin, he recovers the renewing of the Image of God, by grace and effectual calling in Jesus Christ, that this may be more fully understood, we must know that man is the Image of God, either considered more strictly as a superior, or more generally as man. As a Superior man is said to be God's Image in Scripture two ways chiefly, 1. As a husband and so in the family the Apostle calls him, the Image and glory of God . 2. As a Magistrate, and so Princes and Rulers are called gods on earth, but neither of these are meant here. For this Image of God here mentioned, is that likeness of God, which by the spirit of grace is wrought in everyone of the faithful after their calling.

Howsoever the perfect understanding of God's Image, belongs to God himself and to the vision of heaven, yet in some measure we may conceive of it, as it is revealed in the word, and imprinted in the nature and obedience of man. Two things I principally propound to be here considered more distinctly, 1. Wherein man is the Image of God. 2. The differences of the Image of God in man, either from that which is in Christ, and the Angels, or as it is to be considered in the several estates of man, and then I come to the use of all.

For the first, man is said to bear the similitude of God, or to have in or upon him the Image of God in 5. respects. First in that in conceiving of God man begets a kind of Image in his mind. For whatsoever we think of, there ariseth in the mind some likeness of it, now if we conceive of God amiss, then we commit horrible Idolatry, and whatsoever service is done to the likeness we so conceive off is done to an Idol. But now when Christians taught out of the word conceive of God according to the descriptions of the word, that is not after the likeness of any creature, but in a way of apprehending of God in the human nature of Christ, or otherwise according to his nature or properties, in some true measure, this Idea or form of God, as I may so call it, in the mind of the faithful is a kind of the Image of God. For to conceive a likeness of God is not unlawful, but to conceive him to be like any creature in heaven and earth that is prohibited and unlawful. Secondly Man is after the Image of God in his substance, and therefore we are well enough said to be God's offspring . Now man is God's Image both in his soul and in his body. The soul is the Image of God, as it is spiritual and simple, and as it is invisible, and as it is immortal, and as it is an understanding essence having power to know all sort of things, and to will freely. And some think it is God's Image as there is in it a purtraiture as it were of the Trinity, for as there is in God distinct persons and yet every person hath the whole essence, so there is in the soul distinct faculties, and yet every faculty hath in it the whole soul, yea is the whole soul. Now that the body also is God's Image these reasons may prove. 1. Man is said to be made after God's Image in the first creation. Man I say, not the soul of Man only. 2. God's Image was in Christ's body: for he saith, he that seeth me seeth the father. He saith not he that seeth my soul, nor indeed could the soul be seen. 3. When the Lord prohibiteth the shedding of man's blood, he yieldeth this reason, for in the Image of God made he man, now it is manifest the soul cannot be killed, therefore man's body is after God's Image. Now that God hath anybody, but in three respects. 1. As man's body is a little world, and so the example of the world which was in God from all eternity, is as it were briefly and summarily expressed by God in man's body. 2. There is none of our members almost, but they are attributed to God in Scripture, and so there is a double use of our members, the one that they might serve the offices of the soul, and the other that they might be as it were certain types or resemblances of some of the perfections of God. 3. Because the gifts of the mind do cause the body to shine as the candle doth the horn in the lantern.

Thirdly man is after God's Image in the qualities of the soul: such as are wisdom, love zeal, patience, meekness, and the rest: for in these he resembleth in some manner those glorious and blessed attributes of God. 4. Man is after God's Image, in respect of sanctity of actions, in that he is holy as he is holy, and in that he resembleth God in his works, as in loving and hating where God loves and hates, and in knowing and approving of things as God approves or knows of them, it is plain man resembles God in loving and showing kindness to his enemies but generally by holiness of carriage man doth resemble God, I mean in the creation did so, & by grace the faithful begin to do so. Lastly man bears the Image of God in his sovereignty of dominion, and that both over himself and as he is God's vicegerent over the living creatures and the earth, and thus of the first point.

Now for the differences of God's Image, first that Image of God in man and the Image of God in Christ differs in two things. 1. Christ was the substantial Image of the father, as he was God, and we are his Image but by similitude. 2. Christ as man by reason of the personal union is filled with almost infinite perfections above measure which are in no man else besides.

Again it differs from the Image of God in Angels in three respects. 1. Because they excel in nature, for they are wholly spiritual, and in action, they perform God's will with greater glory and power. 2. They are free from all human necessities ever since their creation. 3. They enjoy the vision of glory in the presence of glory in heaven, in a manner peculiar to their place and natures.

Now for the differences of the image of God in man according to the different estates of man, we must know the image of God according to the threefold estate of man, is likewise threefold. 1. there is the image of nature, which Adam had. 2. the Image of grace, which the Saints now have▪ and thirdly, the Image of glory, which the blessed have in heaven.

The Image of God in Adam had distinct specialties, Adam was a perfect Divine, and a perfect Philosopher, even in an instant, he knew the nature of all things in the instant of his creation, which now is attained unto with extreme labor, and singular weakness. 2. he had an immortal nature, free from infirmities, diseases, death. 3. he should have propagated an immortal seed, after the image of God, whereas now grace will not be propagated. 4. his obedience was charged with the observation of the tree of life and of good and evil.

The image of grace hath these specialties; 1. faith. 2. godly sorrow. 3. the cohabitation of the flesh. 4. a feebleness and defect in the measure of grace. 5. a peculiar kind of inhabitation of the spirit of Christ.

Lastly, the image of glory hath these differences; a freedom like the Angels from all terrene necessities. 2. an utter abolishing of the sinful flesh, and of the very natural disposition to die. 3. a full perfection of all graces. 4. a loss of faith and sorrow, and all the works of repentance. 5. a special unutterable communion with God and good Angels in glory.

The consideration of this doctrine of gods image, should serve, to teach us to love and admire all that fear god, since the Lord hath graced them with this honor to be like god: tis a greater favor, then if they had resembled the noblest Princes that ever were on earth, no all the carnal men on earth in all their glory, cannot reach to that absoluteness of excellency, that is in one of the poorest of gods servants. 2. since the seat of this glorious resemblance of god is in the heart, it should teach us especially to look to our hearts, and keep them with all diligence , even to be conscionably careful to see to it, what thoughts and affections are lodged there: the devil desires no more advantage, then to have liberty to erect in the heart, holds for evil thoughts and sensual desires. 3. If it should be our glory to be fashioned after the image of god, then it condemns the abhominable security of the most men, that are so mindlesse of the repair of the loss of this divine gift, and instead thereof with so much care fashion themselves after this world , or after the lusts of their own and old Ignorance , or after the wills and humors of men 3. how are we bound unto god for this unsearchable love, that is pleased to restore unto us this divine gift through the gospel of Jesus Christ.

Thus in general of gods image.

But before I pass from these words, there is further to be considered, first, the form of speech, in that he saith not, his Image, but after his Image. 2. the efficient cause, noted in those words, of him that created him. For the first, we must understand, that to say, man is the Image of God, and man is after the Image of God, is not all one: for man is said to be the Image of God, because he is truly so: and he is said to be after his Image, because he is not perfectly so; Christ only resembles God in full perfection.

Now for the efficient cause of God's Image, he is described here by a Periphrasis, he that created him. Man was two ways created; first in respect of being, and so God created him. 2. in respect of new being, and so Christ created him ; neither of these senses can be well excluded. And if the words be understood of the first creation, then these things may be observed; that Adam was not to be considered as a singular man, but as he sustained the person of all mankind, else how could we be said to be created after God's image; and as in him we received this image, so by him we lost it. 2. That the interest we have now to creation, is not sufficient to salvation: and therefore they are grossly deceived, that think God must needs save them, because he made thē. 3. That the Lord would have the doctrine of the work of Creation to be remembered, and much thought upon by converted Christians: and the rather because it serves for great use in our regeneration▪ for it furthers both repen • ance and faith, and therefore in diverse places of Scripture, where the holy ghost intreats of doctrine, of repentance, and faith, the word Create is metaphorically used, to assure us that God will perform his promise, though it were as hard a work as to create all things at first. Thus he hath promised to create a clean heart , and to create the fruit of the lips to be peace , and to create upon every place of Mount Zion, and upon the assemblies thereof, a cloud and smoke by day, and the shining of a flaming fire by night, that upon all the glory may be a defense , and to create light , and deliverance out of afflictions. Besides the doctrine of the creation, teacheth us the fear of that dreadful majesty, that was able to work so wonderfully , and it enforceth humility, by showing that we are made of the dust in respect of our bodies, and that our souls were given us of God, with all the gifts we have in our minds: as also by giving us occasion to consider the image of God that we have lost: and thus of creation as it is referred to God.

Secondly, it may be referred to Christ, and so be understood of our regeneration, which is as it were a re-creation, or a new creation: and in this sense it shows that we should conform our selves to the likeness of him that doth regenerate us by his word and spirit. But may someone say, is there any difference betwixt the image of God in us, and the image of Christ in us? I answer, that to be fashioned after the image of Christ, hath two things in it more then is properly in conformity to God's image, for we must be like him in sufferings . and secondly, in the impressions of the virtue of his death and resurrection . And thus of the 10. verse.


Vers. 11.

Where is neither Graecian nor Jew, circumcision nor uncircumcision Barbarian, Scythian, bond, free, but Christ is all in all things.

This Verse may contain another reason to persuade to mortification and holy life. And the reason may be taken from the great respect God hath of true grace in Christ, and the little love or care he hath for anything else, a Barbarian, a Scythian, a bond-man, if he have grace shall be accepted: whereas a Graecian, a Jew, a free-man, without grace, is without respect with God, Christ is all. It may be the Apostle here meets with the false Apostles, that so much urged the observation of Jewish rites, & stand so much upon it to divert the people from the sound care of reformation of life, by filling their heads with questions and vain wranglings about the law, whereas the Apostle shows men may be absolute and complete in these outward observances, and yet their circumcision avails them nothing before God. Here are then evidently two things in this verse: first, what it is God stands not upon. 2. what it is, is▪ all in all with him.

Where there is neither Graecian nor Jew, circumcision nor uncircumcision, Barbabarian, nor Scythian, bond nor free. ] Out of these words these two things may be observed.

  • I. That nothing without Christ can make us truly happy. The image of God, or felicity of man, stands not in birth, freedom, natural parts, or outward observances, for he is not a Jew that is one outwardly, nor is that liberty that is only in the flesh, nor is that wisdom that is only in learned men, such as were the Grecians. Dives was a rich man, Goliath was a strong man, Ahithophel was a wise man, Absalom was a fair man, Esau was circumcised, and Cain was well borne, and yet all these are in hell.
  • II. That in Christ there is no difference, all is one, whether thou be poor or rich, Jew or Gentile, bond or free, male or female , with God there is no respect of persons. In the power of his ordinances (as by name) in the preaching of the Gospel, he extends his mercy both to Jews and Gentiles : so in the disposing of his gifts , he bestows knowledge and other graces, upon people of all sorts, and for acceptation, whosoever feareth him and doth righteousness, he is accepted, of what nation or state soever he be , and all this will more fully appear, when he shall judge every man without respect of persons, according to his works, at the last day .

The consideration hereof may teach us diverse things; 1. to fear God and forsake our sins, since he is a God so terrible, that will not be swayed with outward respects . 2. not to stand upon outward birth or greatness in the world, nor to pride our selves in our wits, or rest our selves upon our outward serving of God: for the Lord accepts not the persons of Princes, nor regardeth the rich, more than the poor, or the learned more then the unlearned, for they are all the work of his hands . 3. to be industrious in well-doing, seeing he that doth good shall be accepted, whether he be bond or free, graecian, barbarian, one or other : for the same God is Lord over all, and rich unto all that call upon him , and endeavor by well-doing, to approve themselves in his sight. 4. not to despise poor Christians, seeing God accepts of them, and hath made them rich in faith, and heirs of a kingdom . 5. not to give titles to men , and by servile flattery or fears, to be so much taken up, with their mere outward praises, or places. Lastly, Magistrates in the administration of Justice, should resemble this absoluteness of God, so as no respect of persons, poor or rich, friends or foes, strangers or home-borne should carry them besides the just regard of the cause .

But Christ is all in all. ] And so he is, 1. in respect of the union of the mystical body, as it is he in whom everyone that is a new creature is considered to be and consist. Every convert, is created in Christ Jesus . 2. in respect of sufficiency, a man needs no more then Christ, he only may suffice, the whole completeness of salvation is in Christ. 3. in respect of efficiency: if we look upon the benefits conferred upon all Christians by Christ, he makes a means for all wants, he is instead of liberty to the servant▪ and instead of birth and honor to the Scithian and Barbarian▪ he is the substance of all shadows, to the uncircumcised: what shall I say, he is righteousness , and riches , and wisdom , sanctification, and freedom , and a rec • mpence to Christians, yea in him all things are theirs , and as the pledge of all they have received the spirit of the son into their harts .

The use of all this may be diverse; 1. Unto us therefore there should be one Lord, even the Lord Jesus Christ . 2. All sorts of men should strive by all means to set out and show Christ only. Ministers should teach Christ only. Magistrates should chiefly intend the glory of Christ: nay all sorts of men should seek Christ, in choosing callings, wives, servants, places of abode▪ &c. Christ should be all in all with us, yea in those we have to deal withal, we should bear with many wants and weaknesses, so they have Christ, for that is all in all. 3. We should learn to be satisfied with Christ, though we want health, or liberty, or wealth, or worldly friends, or great wits, or strong memories, &c. Christ makes amends for all, he is enough: if the Lord have given us Christ, he hath done enough for us, though it be sure that with him he will give us all things also. 4. This may greatly reprove the wonderful stupidity of men, that are so taken up with admiration of these outward privileges, when as we see how all is vain without Christ, what shall it profit a man if he had all honor and riches, and countenance of friends, and the pleasures of life, if when he came into God's sight he might have no acceptance for his soul? If Christ be all things, then without Christ, all things else are nothing, but especially this doctrine serves for singular comfort to God's children in all their distresses, and that will better appear if we consider the particulars. For first, are they afflicted in conscience, under the sense of God's anger, and their own sins? Why, he is the propitiation for their sins, he is the end of the Law for them, yea all that the Law can require of them: he will be their witness and their testimony . He gives them promises and faith to believe them , and it is his blood that perfectly cures and cleanseth them from all their wounds and sins . Secondly, are they distressed under the power of Satan's temptations, or accusations: why, he sitteth at the right hand of God, to see that nothing be laid to their charge, he maketh intercession for them, and for the stings of this old serpent, he is a continual brazen serpent, they may but look upon him and be healed. Yea he was tempted himself that he might succor them that are tempted, and his power dwelleth in them, to be manifested in their weakness, and he came into the world of purpose, to dissolve the work of the Devil. Thirdly, are they dismayed with the sense of their own weaknesses and ignorance? why, they have such an high Priest as is touched with their infirmities, and knows how to have compassion on the ignorant, he will not break the bruised reed, nor quench the smoking flax . Fourthly, are they pressed with outward troubles? Why, Christ is the merit of their deliverance from this present evil world, he is the sanctification of their crosses, so as all shall work together for the best to them that love God , yea he will be their consolation, so that as their sufferings abounds, his comforts shall abound also, or if he do not deliver, then he makes a supply, by giving them better things, out of the riches of his glory. He is a husband to the widow, and a father to the fatherless, and as the shadow of the rock in a weary land, to them that are persecuted and driven to and fro, by the hot rage of evil men. Lastly, are they in the fear, or in the danger of death? Why, Christ is all in all here also, for he hath overcome death for them, he hath opened the way to heaven, he hath destroyed him that had power over death, , he hath freed them from the wrath to come, he hath begotten in them a lively hope of a happy issue from the passage of death, he is the first borne of the dead, and he will be the resurrection and the life unto them . What shall I say, but conclude with the Apostle, Christ is in life and death advantage , only that Christ may be all in all to us, we must hear him, we must believe in him, we must deny ourselves, and take up our cross and follow him, and finally we must live to him, and die in him.

And thus of this eleventh verse, and so of the second part of the general exhortation.


VER. 12.13.

Therefore as the elect of God holy and beloved, put on bowels of mercy, kindness, humbleness of mind, meekness, longsuffering. Forbearing one another and forgiving one another▪ if any have a quarrel against another: even as Christ forgave you, so also do you.

There are three things requisite to holy life. First, the meditation of heavenly things. Secondly, the mortification of vice. Thirdly, the exercise of holy graces and duties. Of the first the Apostle hath entreated from verse 1. to verse 5. Of the second from verse the 5. hitherto. Now in these words, and those that follow to the 18. verse he intreats of the third, for he gives rules for the obedience of the new man, and those rules are more special, or more general. The more special rules are from the 11. verse to the sixteenth. The more general are in the 16. and 17. verses: the one concerning the means of holy life, verse. 16. and the other concerning the ende of holy life, ver. 17.

The special rules give in charge the exercise of nine graces, and in the setting down of these rules I observe. 1. The Motiues to persuade to the observation of them, and they are three; the one taken from their election, the other from their sanctification, the third from the love of God to them. And these are briefly thrust together in a parenthesis in the beginning of the twelfth verse. 2. The manner how they be charged with these graces, and that is noted in the Metaphor put on. 3. The graces themselves, and they are in number nine. Some of them have their greatest praise in prosperity principally, as mercy, kindness, meekness, humbleness of mind, some of them concern the times of adversity principally, as long suffering and clemency in forbearing and forgiving. Some indifferently belong to all times, as love, peace, thankfulness, or amiableness. ver. 14.15.

Now from the coherence imported in the word ( therefore ) diverse things may be noted.

1 In that he prescribes the mortification of vices, before the exercise of graces, it shows that till vice be mortified, grace will not grow nor prosper, the true reason why many men thrive no better in the gift of God's spirit, is because they are so little and so sleighty in confessing and bewailing of their corruptions of heart and life.

2 In that he rests not in the reformation of vices, but prescribes also rules of new obedience, it shows that it is not enough to leave sin, but we must be exercised in doing good. It will not serve turn for the husbandman, that his fruit trees bear no evil fruit, but he will cut them down if they bring not forth good fruit, barrenness is cause great enough of hewing down.

3 Men that are truly renewed after the Image of Christ are willing to be appointed and prescribed, for the attaining and exercise of every holy needful grace and duty, he that hath true experience of the beginning of any true grace, hath a true desire, and a willing endeavor, and a just estimation of all grace. For as he that repents of one sin loves no sin, so he that travels in the birth of any grace desires all grace, so far as in conscience he knows them to be required, of God, and in some degree, except it be in the time of violent temptations, or that the loss of the means occasion any deadness or faintness, in the desires of the heart, or that there be a relapse into some presumptuous sin after calling.

4 If this therefore carry us to the former verse, then we are informed, that our endeavor after mercy, meekness, patience, love, peace or the rest, will never want acceptation with God. And withal we may take comfort if we would seriously set about the practice of these, though we found many lets, and doubts, and difficulties, yet Christ will be all in all to help us, and give good success.

Thus of the coherence. The motives follow, and first of Election.

Elect ] God's servants are God's elect, and that both in respect of election before time, and also in respect of election in time, for the Lord hath in his eternal counsel chose them in Christ, to the obtaining of salvation to the praise of his grace . And besides at sometime in their life, the Lord doth select, and separate them, from out of the world, and worldly courses, to the profession of sincerity, having sanctified them by the spirit.

The doctrine of Election hath both consolation and instruction in it, it is full of comfort, if we consider the privileges of God's chosen, even those great favors he shows them, when he begins once to discover his everlasting choice of them, the Lord doth ever after avouch them for his peculiar people, to make them high in praise and in honor . The men of their strife shall surely p • rish and come to nothing . The Lord will help them and comfort them in all strife, he will be a wall of fire round about them, and the glory in the midst of them, the Lord will own them as his portion that he hath taken to himself out of the whole earth . He will use them as his friends, he will hear their prayers, and communicate his secrets unto them . But who can count their privileges, no tongue of men or Angels are able to do it, which since it is so, we should take unto us continually the words of the Psalmist, and say everyone of us, Remember me ô Lord with the favor of thy people, and visit me with thy salvation, that I may see the felicity of thy chosen, and rejoice in the Joy of thy people, and glory with thine inheritance . Especially we should labor to make our calling and election sure , for then we shall be safe, in as much as thereby an entrance is ministered unto us, into the kingdom of Jesus Christ.

Now if any shall ask who they are that may be sure of their election? I answer, First with the Apostle Paul, They that receive the Gospel in power and much assurance, with joy in the holy Ghost though it should be with much affliction . And with the Apostle Peter, such as to whom God hath given precious promises, and such as fly the corruptions of the world through lust, that join virtue with their faith, and knowledge, and temperance, and patience, and godliness, and brotherly kindness and love . Lastly if we be comforted in our election, we should then labor to inflame our hearts out of the sense of this everlasting goodness of God, even to set up the Lord, and to fear him and walk in his ways, and particularly by the Apostles direction to be very careful, of these holy graces that follow.

Thus of the first motive.

Holy ] They are holy diverse ways; For they are holy, first in the head. 2. In their laws. 3. In their Sacraments, in respect of which they are sacramentally holy. 4. By imputation. 5. By hope , of that consummate are holiness in heaven. 6. In their calling, so they are Saints by calling . 7. As they are Temples of the holy Ghost. But the holiness of sanctification is here meant, and so they are holy by inchoation.

Holiness is essential to a child of God, God's elect are holy, this is everywhere proved in Scripture , I will not stand upon it, only for instruction, let us from hence observe. That if ever we would have comfort of our election, we must labor to be holy, and that both in body and in spirit , we see they are here joined and we must not separate them; But may someone say, seeing no man is without his thousands of sins, and infirmities, what must we do that we may have comfort, that we are holy in God's account, being so many ways faulty in our natures and actions? For answer hereunto, we must know that there be four things which if a man do attain unto, though he hath otherwise many infirmities, yet he is holy in God's account, yea in the holiness of sanctification. The first is this, if a man can so far forth subdue his corruptions, that sin reigns not in him; so long as it is in him but as a rebel, it doth not frustrate his comfort in his sanctification. 2. If a man's prayers, desires, and indeuors be to respect all God's commandments as well as one; Justice as well as Piety, holy times as well as holy things, inward obedience as well as outward, secret obedience as well as open, avoiding lesser sins as well as greater. 3. If a man be sincere in the use of the means that make a man holy, preparing his heart to seek God in them, esteem them as his appointed food, mourning for want of success desired, endeavoring to profit by every ordinance of God, and that at all times as well as sometimes, at home as well as at Church. Lastly if a man can find comfort in the pardon of his sins, he needs not doubt of his acceptation to be holy.

Beloved ] In this word is lodged the third Motiue, which is taken for God's love, as if the Apostle would affirm that if Christians did seriously consider what it is to be loved of God, they would find full encouragement to all grace and duty: now this may be better opened, if we consider but the properties of God's love, wherein it wonderfully excels. As first, if God love them it is with a free love, he stands not upon thy desert or worthiness. Again, he loves first, p he loves before he be loved, he loved us when we hated him, he chose us when we did not choose him. 3. God's love is wonderful tender, which will appear if we consider that he is not only gracious, but merciful, slow to anger, of much kindness, and repenteth him of the evil . 4. God's love is natural, not forced, and therefore he is said to quiet himself in his love, and himself loveth mercy . Lastly, his love is an everlasting love , where he loveth, he loveth to the end . And therefore we should labor to know the love of God to our selves, even to be particularly assured that we are God's beloved or else this could not be a motive to holiness, as here it is. And besides the meditation of God's love to us should encourage us against all crosses, for God will give his beloved rest . They shall be blessed, and it shall be well with them. They shall be delivered, for he will help with his right hand . But especially it should harten us against the scorns of the world, and the hate of wicked men: if God love us, it mattereth not greatly who hate us: And in special, the meditation of this love of God should teach us to tire our selves with these worthy graces, as so many ornaments; for thus should the beloved of God be decked. And doth the Lord love us, and shall not we strive to show our love to him again? Even by loving his word, glory, children, presence and commandments. Lastly; we may here learn how to love: for God loves; First, those that are holy. Secondly, those whom he had chosen: so it should be with us; first we should choose for holiness, and then love for our choice. This may teach the people how to love their Magistrates and Ministers, and so wives and servants. And contrariwise.

Thus of the motives, the manner follows.

Put on ] viz: as men do their garments, it is true that these graces for the worth of them are royal, and so must be put on as the King doth his crown, or the Prince elected his robes, it is also true that for safety these graces are as armor to defend us against the allurements of the world, or the reproaches of evil men, and so many be put on as the soldier doth his armor. Besides these graces are required in us as the ornaments of a renewed estate, and so are to be put on as the new baptized was said to put on his new garments. But I think the metaphor is taken generally from the putting on of raiment.

Divers things may be here noted. 1. It is apparent that these graces are not natural the shadows and pictures of them may be in natural men. And what wicked men can get is but by the restraining spirit, or by reason of natural defect, or for ill ends. It is certain a man may be said to be borne, as well with clothes on his back, as with grace in his heart.

2 How should the hearts of many smite them, to think of it, how they neglect this clothing of their souls with graces: They every day remember to put on apparel on their backs, but scarce any day think of putting on virtue for their hearts? Oh when thou seest thy naked body clothed, shouldst thou not remember that thy soul in it self more naked then thy body, had need of clothing also? Oh the judgment that abides many a man and woman, how excessively careful are they to trim the body, and yet are excessively careless of trimming their souls, that have so many gowns for their backs, that they have never a grace for their hearts: yea the better sort may be humbled if they search their hearts seriously: for either they want diverse parcels of this holy raiment, or else they are not well fitted on them, they hang so loose many times, there is little comeliness or warmth by their wearing of these graces. But let us all be instructed to remember these graces, and by prayer and practice to exercise our selves in them, and daily to be assaying how we can put them on, till by constant use of all good means, we can grow spiritually skillful in wearing of them, and expressing the power of them in conversation, as plainly as we show the garments on our backs, resolving that these virtues will be our best ornaments, and that they are best clad that are clothed with these godly graces in their hearts.

Thus of the manner, the enumeration of the graces follow.

Bowell • of mercy. ] From the Coherence I note two things concerning mercy: First that it is not natural, we are exhorted to put it on naturally we are hateful and hate one another : which should teach us to observe and discern the defects of our hearts herein, and by prayer to strive with God for the repair of our natures, and in all wrongs from wicked men, to be less moved, as resolving it is natural with them.

2 We may note here that mercy is as it were the door of virtue. It stands here in the forefront, and leads in and out all the rest, it lets in humility, meekness, patience, &c.

Now in these words themselves I observe 3. things.

1 That mercy is of more sorts then one, therefore he saith mercies, one mercy will nor serve the turn, he that hath true mercy hath many mercies, or ways to show mercy: many miseries in man's life needs many sorts of mercy.

There is mercy corporal, and mercy spiritual, it is corporal mercy to lend, to give, to visit; to clothe, to feed, to protect from violence: hospitality to strangers, and the burial of the dead are also corporal mercies. Spiritual mercies are not all of a sort, for we may show mercy sometimes in things wherein no man can help, as by praying unto God for help: now in things wherein man can help, the mercy to be shown respects either the ignorance or other distresses of other men. The mercy to the ignorant is either instruction in the things they should know, or council in the things they should do. Now his other distresses arise either from his actions, or from his passions: his actions are either against thee, and so thy mercy is to forgive, or against others, and so thy mercy is to admonish or correct. Thy mercy towards him, in respect of his passions or sufferings, is either in words and so it is consolation, or in deeds, and so it is confirmation. What shall I say? there is the mercy of the Minister, and the mercy of the Magistrate, and also the mercy of the private man.

2 Mercies, notes that it is not enough to be merciful once or seldom, but we must be much in the works of mercy, seldom mercy will be no better accepted with God, then seldom prayer, we are bound to watch to the opportunity of mercy: and we shall reap not only according to the matter, but according to the measure of mercy .

3 It is not enough to be merciful, but we must put on the bowels of mercies, and this hath in it diverse things. For it imports:

  • 1 That our mercies must be from the heart, not in hypocrisy or for a show, it must be true and unfeigned mercy.
  • 2 That there should be in us the affections of mercy, we should love mercy, and show it with all cheerfulness and zeal .
  • 3 That there should be a Sympathy and fellow-feeling in the distresses of others. These bowels were in Christ, in Moses and Paul.
  • 4 That our mercy should be extended to the highest degree we can get our hearts to; That was imported by the phrase of pouring out our souls to the needy .

The use of this doctrine of mercy may be first for instruction, to teach us to make conscience of this holy grace, and to be sure we be always clad with it according to the occasions and opportunities of mercy. And to this ende we should labor to stir up our selves by the meditation of the motives unto mercy, such as these God hath commanded it . They are our own flesh, that need our mercy , Our heavenly Father is merciful, yea his mercy is above all his works , yea he is Father of all mercies , Mercy will prove that we are righteous and blessed , and that the love of God is in us , and that our profession of religion is sincere , and that our knowledge is from above , and that we are true neighbors & the right Samaritans. God wonderfully accepts of mercy above many other thing , and accounts what is that way done to be done as it were to himself . Besides, what is mercifully bestowed is safest kept, the surest chest to keep our goods in, is the bosom of the poor, the house of the widow, and the mouths of the orphans. What shall I say? mercy rewards our own souls , assures us of forgiveness of sins , makes the heart cheerful and steadfast , It shows us life, righteousness, and glory ; and we shall reap after the measure of mercies, both in this life, and at the last day .

Only in showing mercy we must look to diverse rules, it must be holy mercy, not foolish pity, as Magistrates must not spare where God will punish, for this is everywhere a monstrous wickedness in careless Magistrates, under the pretence of mercy they spare the punishment of drunkenness, whoredom, but especially blood, and the profanation of the Sabbath. It is a wonder that many Magistrates should ever go to heaven, they are guilty of so much blood and wickedness, by not executing the Judgment of God, and the King, upon such villainies. And it is not mercy under pretence of housekeeping, to entertain disordered persons, swaggerers, drunkards, swearers, gamesters, and the like, he that will show mercy must have a good eye to consider where, and to whom, and how he shows mercy, the true merciful man doth measure his affairs by judgment . 2. Thy mercy must be speedy mercy, thou must not say go and come again tomorrow, if thou canst do it now . 3. It must be of goods well gotten, God hates robbery for burnt offering . 4. We must look to our ends, for that mercy is lost that is shown to win the praise of men, or for any other carnal respect.

2 The consideration of the doctrine of mercy may serve for the great reproof of the want of mercy in men, and that monstrous unmercifulness that everywhere abounds amongst men, we may complain that merciful men are perished, or if mercy get into the hearts of some it is like the morning dew, it is quickly dried up. But the world is full of usury and cruelty, and oppression, the world hath almost as many wild beasts and monsters, as it hath Land-lords in diverse places. And shall nothing be said think we in the day of Christ to unmerciful ministers, and Church Governors also. Oh the blood-guiltiness of many monsters rather then ministers that feed not, or not with wholesome food, the souls of the people. And is there not tithing of Mint, and Cumin, and Annis, while the weightier things of the Law are let alone? It is no mercy to spare idle and scandalous and Idol-shepherds. What should I speak of particulars? there is unmercifulness even in the lender, there is no borrowing unless thou wilt be a servant to him that lendeth. Oh what sums of money are spent upon hawks, hounds, cockes, bears, players, whores, (for I may well join them together) gaming, drinking, apparel, feasting, &c. which should be profitably spent upon the necessities of the poor. But let men repent of their unmercifulness, for the curse of God is upon them, and the Lord takes the wrong as done unto himself, their cry shall not be heard, nor their fasting nor sacrifice accepted, and God will spoil their souls, and judgment merciless shall be to them that show no mercy .

Thirdly, this doctrine is exceeding comfortable too, for here is implied great comfort to all God's children, for if God require such tender mercy in me, he will certainly show mercy himself. And again, poor men may be much encouraged to consider how careful God is of them, and how much mercy he requires to be shown them; yea it is a comfort to them if they be godly poor, that there being so many kinds of mercy, they may show mercy themselves, even to their richest benefactors, by spiritual mercy. And this also must needs be comfortable to merciful men, for as God requires mercy, so it is sure he will reward mercy .

Thus of mercy.

Kindness. ] The word is courtesy or goodness, comitas. It is sure the Lord requires this Christian courtesy, or goodness of disposition and carriage in every convert ; and kindness is one of the things we should approve our selves by. Now Christian courtesy or goodness hath in it these things. 1. It salutes willingly . 2. It is fair and amiable in conversing, not harsh, sullen, crabbed, intractable, clownish, desperate, scornful, hard to please, churlish, or stately. 3. In matters of offense, it is easy to be entreated, kind to enemies, it qualifies the speeches of the angry with good interpretations, & sometimes it yields to their affections, it will sometimes part with right for peace sake, it will forgive . 4. In the praises or happiness of others it is without envy. 5. It is easy to liberality and prevents. 6. It loves brotherly fellowship.

The use may be both to humble and to teach. Certainly the failings of the best of us may much abase us, and the knowledge of it that God requires it should teach us to make conscience of it by prayer and holy striving with our natures to endeavor to express this fairness and kind conversing, since religion requires courtesy as well as piety, we should labor to be unrebukable therein also, especially we should put on this virtue in using means to win others to the truth.

Here also we may see the vanity of their aspersion that say religion will make men stoical and uncivil.

Yet least any should mistake, we must know that courtesy hath not in it the honoring of evil men, or the rejoicing at the evils of any man, or a promiscuous respect of all both good and bad alike, no nor of all good alike in the measure of manifestation, nor hath it an opennes in unadvised communicating of secrets to all, nor a lightness of familiarity in contracting an inward friendship, without due respect of the disposition and conversation of the parties.

Thus of kindness.

Humbleness of mind. ] I shall not need to show that humility, or this humbleness of mind is required. For it is plain in the text, but rather I would consider what it is, and then make use of it. And first I consider of it negatively, by showing what it is not. It is not silliness, arising out of the ignorance of a man's place or gifts, nor is it any careless disregard of a man's self, nor every abasing of a man's self, for wicked men to compass their ends can humble themselves to hell. p Nor is it a will-worship when a man by voluntary religion layeth hard things upon his body; thus it was no humility, to forbear touching, tasting, handling, or upon pretence of unworthiness to employ the Kings son, to bring in mediation of Angels or Saints, as inferiors in the court . Nor is it complemental courtesy, for we see that may be in greater exactness in men, and yet monstrous pride and malice be lodged in men's hearts. Nor is it any counterfeit submissiuenesse, as when some men scorn to refuse offices, and yet fret afterward when they go without them, or else refuse of purpose to be the more importuned. Nor is it humbleness of mind to be (with fretting) complaining of our wants, out of emulation of others; nor is it only to be humbled, for humiliation and humility differ.

Now that the nature of this grace may be found out, we must consider that usually it is begotten in a man by the power of the word, and follows the breaking of the heart by mortification, r and declares it self both inwardly and outwardly. Inwardly humbleness of mind hath in it a sight and sense, and digested opinion of our own great unworthiness, and is not easily stirred to great thoughts with vain applauses. It hath in it a tender sense of temptations, a hatred of hypocrisy, and a willingness to suffer afflictions, and a contentation in some measur, in what estate soever, it pleaseth God to bring a man to. Outwardly it expresseth it self both towards God and men; towards God it keeps a man lowly in the use of the means, and hath a continued fear and awful sense of God's presence and stands not at it to be accounted vile for the service of God. In carriage towards men, it is not affected in words or gestures, it is not censorious, nor arrogant , nor contentious . It desires not open and public places: it is not swelled with praises, nor it affects not the vain praises of it self: but contrariwise, it makes a man go before in giving honor, and not to think much to equal himself with them of the lower sort , rejoicing in the love of a poor Christian, as well as of a great man. It will make a man subject to, and thankful for, admonitions, and willing to embrace the truth, though it be found in the possession of others. Finally, it is joyful upon the doing of any good, and thankful for lesser favors.

The use is as for humiliation under the sense of our wants in expressing the practice of this grace: so for instruction, to teach us to labor after it, as a most praise-worthy virtue, we should seek lowliness as the Prophet speaks . And to this ende we should contemplate of the motives hereunto. For humility is one of the graces we are especially charged to imitate in Christ . It is a grace that God highly accounts of, he holds us worthy of our vocation, if he may see this in us, the Lord himself will in his special reviving presence dwell with the contrite, and humble soul . He will not despise their prayers . Wisdom is with the lowly . The Lord will heal them, and create the fruit of the lips to be peace. Howsoever it may go with the humble otherwise, yet the Lord will be sure to give grace to the humble . Lastly humility goeth before honor, the Lord will exalt us if we abase our selves, and we are most precious in his eyes, when we are most vile in our own eyes. And contrariwise this may show us the hatefulness of pride, &c. the more the Lord stands upon humbleness of mind, the more it imports he abhors pride: And that the nature and praise of true humility may the better appear, it will not be amiss to set out the sorts of Pride.

Generally, pride is expressed, either in things that concern God, or in things that concern man. In the things that concern God: there is the pride of the Atheist, whereby he strives to remove the sense of the being of God. And the pride of the Heretic, when he assaults the attributes of God, or his persons. And the pride of the Papist, who will claim by his merits. And the pride of the Curious, who will search into things not revealed. And the pride of the Persecutor who will pursue by slanders or violence, the power of God's ordinances. And the pride of the Impenitent, that dares live and die in his sins without care of God's threatenings. And towards men pride is discovered diverse ways, as by oppugning the fame of the best men, by the singularity of conceit of worth above others, either for place or gifts, by bragging and boasting by vain joys, by new fanglenesse in apparel, by striving for Offices, and highest places, yea, there is a spiritual pride in very grace and holiness. Now contrary hereunto is that humility God requires in this place.

And thas of humbleness of mind.

Meekness ] Christian meekness hath in it, as I conceive, these things. First, a quietness of heart in the freedom from passion, by which one is slow to anger, and not easily provoked. Secondly, a teachablenesse and tractableness, or being easy to be persuaded . Thirdly, a childlike confidence in God's care and providence, becoming in that respect as a little child . Fourthly, it is not swelled with prosperity. Fifthly, It thinks not much of the yoke of Christ, In what measure a man is truly meek, in the same measure he accounts God's service, a reasonable and easy service. Sixthly, in conversing it hath two principal properties; the first is fear , as it is opposed unto boldness, conceitedness, roughheartednesse: the 2. is an Evangelical harmlesenesse, or simplicity.

The consideration hereof may much humble the best of us, if we consider how passion doth over-master us, and how success doth swell us, and how stiff our hearts are after an inconceivable manner against the power of the means, and how unquiet we are for want of confidence in God. Oh where is this conversation with fear to be found? And for the simplicity that is in Christ Jesus, how is it mixed in some, and wanted in others, and lost in many, who are beguiled of the Serpent? Yet inasmuch as this grace is indispensibly required that it should be put on, let us stir up our hearts as to seek righteousness, so to seek meekness with it. And to this ende, we should avoid what doth encounter it: As namely, we should take heed of lust, and malice, and covetousness, and contention: For these things will wonderfully dis • u • be the heart, and fill it marvelously with perturbations; and also we should meditate of the encouragements to this grace; For meekness would mu • h avail us in the profit and power of the word , and God hath promised to water this grace with secret joys, and easeful refreshings. n Besides God doth in special manner undertake their protection as the places in the Margent will show. For meekness in the hid man of the heart is a thing much set by he will guide them in judgment and teach them his way .

Long suffering ] By Long-suffering is meant, as I take it, First, an unwearied firmness of heart, holding out under all crosses, temptations, oppositions &c. The mind not being easily broken, put out, confounded, discouraged, distempered, or vnquieted with any kind of passion. And so indeed it is nothing else but the perseverance of patience. Secondly, there is a longsuffering which is a spiritual perseverance of hope, under the promise, with an expectation of the performance of it. There is a longsuffering in our carriage towards others, in regard of their reformation, and so we should suffer long in hope of the conversion of the wicked: and in expecting the reformation of infirmities in God's children, whom we love and admonish. And this is the praise of Christian love, that it doth suffer long .

This longsuffering is an excellent grace and a worthy ornament, meet to be put on, as well as any of the rest, and would wonderfully grace the lives of Christians. And the rather should we love it, and long after it, because it is so eminent a praise in God himself, and in Christ ; yea as any have excelled in the Church, so have they been approved in the trial of this grace, as were the Apostles. But it is enough to commend it, it is an excellent fruit of the sanctifying spirit . Only we must know there is great difference between enduring long and longsuffering; for true Christian longsuffering is accompanied not only with patience, but with diligence, and joyfulness, and watching in all things, but especially with the renewing of faith in God's promise and providence.


Vers. 13

Forbearing one another, and forgiving one another, if any man have a quarrel to another, even as Christ forgave you, even so do ye.

There are 2. virtues in conversing that concern adversity. 1. Long-suffering under crosses, and clemency under injuries.

Of Long-suffering before. 1. Of Clemency in this verse, where two things may be noted: 1. the duty required: 2. the reason rendered for the urging of the duty. The duty is propounded in the two principal parts of it, viz. to forbear, and to forgive; and amplified by the supposition of a case, If any man have a quarrel to another. The reason is from the example of Christ forgiving us

Forbearing ] The original word is rendered, sometimes to maintain, sometimes to suffer, to endure, sometimes not only to endure, but forbear also, sometimes to support . In the two last senses it may be well taken here.

Now if we would distinctly know what it is to forbear one another, as it here imports a main part of Christian clemency; we must understand, that it is not an omission of holy duties to others, nor a refusing to satisfy others in their griefs or offenses, nor a shunning of their company, nor yet a swallowing down of all sorts of injuries committed with an high hand, without acknowledgement or satisfaction. But out of clemency to forbear others, hath in it such things as these. 1. A freedom from the thirst of revenge. 2 A bearing with the infirmities of others, which may be performed two ways; First, by covering them, and not blazing them abroad, if they be secret. And secondly, by silence, in not reproving them when they fail merely in frailty. Thirdly, it hath in it not only a bearing with them, but a bearing of them, and that I think may be two ways also. First, in not stirring or provoking their infirmities. Secondly, by pleasing our neighbors humor in that which is good to edification . Fourthly, there is a forbearance in matters of wrong to us, and thus to forbear, is not to prosecute every wrong, either by answers or by suits. And this forbearance is to be practiced, when we are able to revenge, else it is no thanks to us to forbear, when we want either power or opportunity to to do it, 2. tis forbearance not to meet wrong with wrong.

Or thus, there is a threefold forbearance: First, in judgment, when in doubtful cases we suspend our opinions or censures. Secondly, in words which consists either in not answering, or in giving soft answers. Thirdly, in deeds when we render not evil for evil.

Again, forbearance is varied from the consideration of time, for in some things we must forbear ever, never taking notice of the infirmities or wrongs as in some weakness that are by mere oversight, or ignorance, and in some things we must forbear for a time, that is, till there be a • it opportunity, to admonish or correct, &c.

The consideration thereof serves greatly for the reproof of that wretched distemper in many that profess the same faith and hope, provoking one another, and consuming one another, and by frowardness, disquieting the rest and content of others. Is it not here an express charge that we should forbear one another? Have we not here the example of Christ who did so, who might have had a 1000. fold more just reason to upbraid, censure, or find fault, then we have, or can have. Besides this distempered peevishness, and froward misconceiuing and censuring, it is bred of ill causes, for it comes eiof malice or ignorance. Of malice, for love covereth a multitude of sins, especially it suspendeth doubtful actions. Of ignorance, for it is certain a wise man will keep in till afterwards, or hold it his glory to be able to pass by an offense. Further, this sin may be aggravated by the relations that are mutually between Christians. Are they not fellow-members, coheirs, fellow-citizens, partakers of the same afflictions, are they not brethren, &c. Besides is not this also a constant justice, that they that judge, are judged; they that censure, are censured; and doth not this envying, and jangling, give occasion of rejoicing to adversaries? Doth it not many times so transform Christians, that it makes them very like wicked men, when they grow so distempered that they revile their own mothers sons ? In the fifth to the Galatians the Apostle urgeth this reproof by diverse reasons, such as this. A little of the leaven of these distempers, will sour the whole lump: and those courses tend not to any good, but to the disquieting of God's people, and it is not a small matter to trouble and vex them. Besides inasmuch as Christians have trouble enough otherways, it doth not become their brethren to trouble them: and we should be so far from troubling our brethren, as we should rather serve them by love, and if men will needs bite one another, let them take heed lest they be devoured one of another. Lastly, if men will not be warned, then let them know the Judge standeth at the door . Now that we may attain this forbearing, even to be rightly ordered towards the infirmities, or wrongs of others, we must labor to get more Christian love of others; for that will endure all things, and believe all things, and make us able to bear, and it will drive out suspicion, which like a wretched Beldame is the mother and nurse of all murmurings, and vain janglings: and besides, we must get a greater knowledge of our own selves, and our own ignorance and corruptions; for when we seem to our selves, to be something deceiving our selves, we are ready with intemperāce, to apprehend supposed indignities when none are offered . Or if thou must needs speak, then speak the words of admonition, even God's words, if thou be sure they have sinned, insteade of thine own vain, and passionate upbraidings, or reproaches, or censures.

One another ] Observe, that usually where there is any contention or quarrel, both sides are guilty, though one principally do the wrong, yet few men are so temperate, but they do wrong again, either in words, or deeds, or affections: and therefore thou shouldest forbear, seeing thou art privy to thyself, that in this business, thou hast not been such as thou shouldest be.

Forgiuing) The word signifies sometimes to give , sometimes to give freely , sometimes to remit freely the punishments , sometimes to deliver up for favor, or to pleasure others , sometimes to forgive and so here.

Quest. But can any man forgive sin to another.

Answ: Man may forgive the trespass, though not the sin. 2. Man may forgive the punishment that by man might be inflicted, so as not to require it. 3. man may pray to God to forgive it.

Object: But it is said, no man can forgive sin but God. Sol. True, no man can remit the eternal punishment, or the curse of the Law, or take away the guilt of sin before God. But man may forgive it as far as concerns himself.

Now others may object contrariwise, that 2 Cor. 2.7. They are willed to forgive, and yet the sin of the incestious person was not so much a trespass that concerned them, as a sin against God. Sol. This sin also was a trespass against them. 1. As it was a scandal: 2. As it might cause them and their profession to be evil spoken off, for his sake: again, to forgive in that place, may be taken in a large sense, for to be reconciled to him.

Quest: Is reconciliation necessarily comprehended under forgiveness?

Answ: We are tied to seek it, and desire it, and to use all humble and just, and discreet courses to attain it. But if it will not be had we are discharged if we forgive. Neither unto obstinate offenders, that will not acknowledge their sin, are we bound to remit the punishment, or sometimes to notify the pardon of the fault.

If any man have a quarrel to another ] When he saith here (if any man) it imports, that such Christians might be, as there should be no jars amongst them. Discords might wonderfully be prevented if there were care and discretion in men.

The word rendered quarrel, signifies a complaint, certainly it is a great weakness, to be upon every occasion complaining of the wrongs are done us, and making report of them to others. And it shows too, that we should for bear and forgive even in such things as these.

And where he saith (any man) it shows no men are exempted from the practice of clemency: That it is here required of one is required of all, no greatness of gifts or place can privilege any.

As Christ forgave you, so do you ] 1. Examples in all rules of practice move much.

2 As here the head of the Church is an example to all his members, so should those that are heads of the common wealth, or family, carry themselves so, as by their examples to direct as well as by their precept, not only show what to do by commanding, but how to do it also by example.

3 Especially, in forbearing and forgiving, example in great persons, doth wonderfully affect the common people; and therefore because there are so few on earth, here is one from heaven.

Quest: But why is there added reason to this virtue, and not so to each of the former?

Answ: Because the conscience is soon persuaded in the general, that the rest are good, as humility, meekness, &c. But now we are wonderfully hardly persuaded to forgive. Secondly, the Lord may well add reasons to persuade to forgive, because of the special danger of not forgiving; for if a man do not forgive, there is express threatenings that he shall not be forgiven .

Quest: But how is Christ said to forgive. Answ: Remission of sins is attributed to Christ: 1. As the meritorious cause of forgiveness. 2. Because he applies it. 3. Because the Christian in his name sues out the pardon of his sins, and by him procures forgiveness. Certainly it may be a singular comfort to all distressed souls if they consider, that he that is their brother, head, Savior, even he that shed his blood for them, is he that disposeth of all pardons, and applies remission of sins; sure it is no hard matter to get a pardon from him, that is so engaged in his love to us.

Here also we see that the action of Christ is the instruction of the Christistian, Christ forgave, so must he; we must remember the distinctions of Christ's actions, some were miraculous, as fasting 40. days, raising the dead, &c. These are not to be imitated, because they cannot; some are peculiar actions belonging to his office, as to redeem, or make intercession, &c. these also are proper to him only: Now some are mortal, these last are only imitable. Orthus, some actions of Christ he did as God, some as Mediator, some as man. The last only bind us to follow.

Again, in that we are bound to forgive, as he forgave, it not only teacheth, that we must do it as well as he. But for the manner of it as he did. And how was that? First, Christ forgave his inferiors. Secondly, Christ forgave great faults as well as less, yea all sorts of faults, yea though they were often fallen into. Thirdly, nothing was to dear to Christ to merit or confirm his forgiveness, therefore he shed his own blood, he stood not upon his profit or his ease. Fourthly, Christ uses all means to prevent offending. Fifthly, Where Christ forgive: he forgets. Sixthly, Christ forgives 2. ways. First, upon the Cross before men did repent. Secondly, by the Gospel, publishing his pardon upon man's repentance, he did not carry them grudge till they repented and all these ways should we imitate Christ.

Lastly, observe here the certainty of assurance; For if a man did not certainly, and infallibly know, that Christ did forgive him, how could that be made a reason, if he did not know it to be.

And thus of clemency, and so of the two first sorts of graces.


Vers. 14

And above all these put on love which is the bond of perfectness.

The virtues that ought to reign at all times are love, peace, and thankfulness.

Of love in this verse, which the Apostle sets out as the most noble, ample, and profitable of all the virtues. Two things are here to be considered: First the dignity of love, where he saith, Above all put on love, &c. Secondly, the use of it, it is the bond of perfectness.

Above all these ] Some read with all these. Some read for all these, meaning that all the former do flow from this, and therefore we should get love that we might be merciful, humble, &c. And so it would import that we should get love, that we might approve our selves, that these are not mere complements, or dissembled offices, or things taken up for wrong ends.

But most properly and commonly it is read as here, Above all these. And so notes the dignity of love above all other virtues, for it is indeed more excellent, both in respect of causation, as they say in Schools, because it begets the rest as the efficient cause, and for the preservation of it other virtues are practiced, or the final cause of them: as also it is above the rest in acceptation, whether we respect God or men. And thirdly it is above the rest in respect of continuance . And this may serve to reprove our great neglect of so noble a grace: and it may teach us in our prayers to remember to pray for this, and in our practice to provoke unto love .

A Cauill of the Papists must be avoided here; For they absurdly reason thus: If love be above all virtues, then it is love that makes us just in God's sight.

But for answer we may easily satisfy our selves with this, that before men, and in conversing with men, love is above all. But before God faith is above all, love is above faith only in some respects, as in continuance, but faith is above love in justification.

Put on ] Love is not natural, 'twas a virtue that in in the truth of it is wonderderfull rare in the world, for man is unto man naturally a wolf, a fox, a bear, a tigre, a lion, yea a very devil; and that is the reason why men are so constant in malice, it is natural with them, and this is the reason why unity and loving concord is found in no calling amongst men.

Love ] Love is of diverse kinds, there is natural civil, moral and religious love; it is natural love for a man to love himself, his parents, kindred, &c. This civil love that is framed in us by the Laws of men, by authority from God, whereby we are brought not to violate the rules of Justice, or society. In moral love, that love of friends is of eminent respect, but it is religious or Christian love is meant here.

Christian love is carried both towards God and towards men, and both may be here meant; For the very love of God may be required as needful in our conversing with men, because we can never love men aright, till we first love God, and besides we are bound in our carriage, to show our love to God, by zeal for his glory, and avoiding sin in our callings, for the love we bear to him.

Sure it is that the true love of God is exceeding needful to be put on, as a most royal robe, I say the true love of God, and therefore I advise all sorts of men as to labor for it, so to try themselves whether this love of God be right in them, if we love God, we receive them that come in his name, and the love of the world doth not reign in us, and we are much in thinking of God and godliness, for we often think of what we love, and we love the word of God, and in adversity we run first to God for help, denying our selves to bring glory to God, subjecting our wills to his will, glorying in the hope of his mercy, and it is certain also if we love God aright, we desire his presence, both of grace and glory. And this love will compel us to holiness, causing us to hate what he hates, and to obey his commandments, and besides kindnesses from God will wonderfully inflame us and content us.

The love to men is love of enemies, or brotherly love of God's children, Christians are bound to love their very enemies, and this kind of love must be put on as well as the other, only let us advisedly consider what the love of enemies hath in it. When God requires us to love our enemies, he doth not require us to love their vices, or to hold needless society with their persons, or to further them in such kindnesses as might make them more wicked, or to relinquish the defense of our just cause, but to love is not to return evil for evil, neither in words or deeds, and to pray for them, and to supply their necessities as we have occasion, overcoming their evil with goodness, and in some cases to be extraordinarily humbled for them .

But I think the love of brethren is principally here meant: this is a fire kindled by the sanctifying spirit of God, this was intended in our election, this proves our faith, this nourisheth the mystical body of Christ, this love is without dissimulation, it is diligent & laboring love, it is harmless and in offensive, it woundeth not by suspicious provocations or scandals, it is not mercenary, for as God is not to be loved for reward, though he be not loved without reward: so we must love men, not for their good turns they do us, but for the good graces God hath given them. And we should show our love in using our gifts for the best good of the body, and manifest our compassion and fellow feeling by counsel and admonitions, and consolations, and always of edification, and by works of mercy, avoiding contention, and covering the infirmities one of another .

Thus of the dignity and nature of love: the use of it follows, which is

The bond of perfection ] Love is said to be the bond of perfection 3. ways. 1. Because it is a most perfect bond, and so it is an Hebraism ; for all virtues are not as it were collected in love, all other virtues will soon be unloosed, unless they be fastened in love, neither doth it only tie virtues together, but it gives them their perfection, moving them, and perfecting them, and making them accepted. And it is most perfect because it is most principal among virtues, nothing is in this life well composed that is not directed hither.

But let none mistake, he doth not show here how we be made perfect before God, but how we might converse perfectly amongst men. And so the sum of this sense is, that all should be well with us, in living one with another, if love flourish amongst us, perfection consisteth in love by way of bond.

Secondly, it is a bond of perfection, because it is the bond that ties together the Church which is the beauty and perfection of the whole world.

Thirdly, it is a bond of perfection as it leads us to God who is perfection it self, yea by love God is joined to man, and dwells in him.

The use of all is, seeing love is of this nature, use dignity and perfection, therefore we should labor to be rooted in love, even every way firmly settled in it. And to this end we should labor more to mortify our own self-love, and the care for our own ease, profit, credit, &c.

And this may wonderfully also shame us for those defects are found in us. It may greatly reprove in us that coldness of affection, that is even in the better sort, and those frequent janglings and discords, and that fearful neglect of fellowship in the Gospel in many places, and all those evil fruits that arise from the want of the exercise of this grace, such as are suspicions, blind censures, &c.

And thus of love.


Verse. 15.

And let the peace of God rule in your hearts to the which also ye are called in one body: and be thankful.

In this Verse he exhorts unto the two last virtues, Peace and thankfulness. In the exhortation to peace, there is the duty and the reason. The duty in these words, let the peace of God rule in your hearts, where I consider the nature of the virtue, peace, the author of it, God : the power of it, let it rule : the seat or subject of it in your hearts: the reason of it is double, first from their vocation, to the which ye are called. Secondly from their mutual relation, as members of one body.

Peace ] Peace is threefold, internal, external, and eternal. Internal peace is the tranquility of the mind and conscience in God, satisfied in the sense of his goodness. External peace is the quiet and concord in our outward estate, and carriage, Eternal is the blessed rest of the Saints in heaven, the last is not here meant.

Of God ] Peace is said to be of God in diverse respects. 1. Because our peace should be such as may stand with the glory of God, so we should seek the truth and peace . 2. It may be said to be of God because he commandeth it. 3. Because he giveth it, he is the author of it, hence peace is said to be a fruit of the spirit : and God is said to be the God of peace . In this last sense I think it is meant here.

Let it rule ] The original word is a term borrowed from running at race, and it imports; Let peace be the Judge, let it sit and over-see, and moderate all the affections of the heart, seeing we are in a continual strife, whereas our affections would carry us to contentions, discords, brawlings, grudges, and divisions, &c. Let the victory be in the power of peace. Let peace give the applause, and finally determine the matter.

Thus of the explication of the sense of the words.

Now all these words may be first understood of internal peace with God, and then God may be said to be the author of it in diverse respects.

1 It may be said to be of God, because he sent his son to merit it. Hence Christ is said to be our peace, Prince of peace, Lord of peace, Secondly because he sends his messengers to proclaim it, and invite men to it. Thirdly because he sends his spirit to work it .

Now this peace of God is said to rule.

  • 1. When it ouerswayes doubts and temptations, establishing the heart in the confidence of the assurance of God's love in Christ, which is when a man can say as the Apostle did, I am persuaded neither principalities nor powers, neither heights nor depths, things present nor things to come, shall ever be able to separate us from the love of God which is in Christ Jesus. Catharinus a very Papist could gather certainty out of this place.
  • 2. When in our carriage we continually fear to offend God, or do anything that might disturb the peace of our consciences.
  • 3. When in adversity we can deny our selves, and rather choose to suffer affliction then forgo the peace of Christ in our hearts .

Now when the holy Ghost ads in your harts, it implies that true peace with God will encounter both presumption and hypocrisy, and diffidence. Presumption, for it will rule in our hearts, it will not abide hardness of hear • , and the spiritual slumber. It will not rest till there be affections of godliness as well as common profession of it. Hypocrisy, for it notes that it will not 〈◊〉 only by keeping justice in a man's life, but it will rule within a man's thoughts and affections. Diffidence, and so these words excellently encounter a fear in weak Christians. Oh I shall loose my peace, and that rest I have: now this is answered here, thy peace is in thine heart, and therefore who can take it from thee? it is not like thy money and credit, &c. for these may be taken away: But peace can no man nor Devil take away without thine own consent; it is in a Chest where no hands can come but God's and thine own.

The use of this may serve for reproof of that lamentable security that is in most men about their inward peace with God, not only that most men wretchedly procrastinate through the hardness of their hearts, refuse peace in the season when God offers peace, and beseecheth them to be reconciled, but also for that the most men conform themselves in this presumption, that they are in God's favor, when indeed they are not. It was the fault of some Prophets , and is too common a fault of many ministers to cry peace, peace, when there is no peace, by reason of the sins men live in without repentance. The holy ghost in many places complains that such is the state of the most men, that they have not known the ways of peace . And the day of Judgment shall find many that cry peace and safety, while they are ready suddenly to perish , Jehu could say, what peace so long as the whoredoms and witchcrafts of their mother Jezebel remain? So may not we say, what peace can there be unto men, (though the world struggle and gainsay) so long as lip-service, swearing, profanation of the Sabbath, blood, drunkenness, whoredom, contempt of the word &c. do so much abound without amendment?

Secondly, hence we may learn by all means to seek the peace of God into our hearts. And to this end we must be God's people, and get an humble and contrite heart, and soundly labor our justification by faith, we must be good and true in our hearts, and work righteousness, and study the Scriptures, waiting upon the word preached .

Thirdly, it may serve for comfort to all God's servants that seek true peace, the Lord would have them to have peace, and to have plenty of it that it may rule in them. Oh but I have many and great afflictions in the world. Solu. What though, in Christ thou mayest have peace . Oh but I cannot see which way I should have any peace. Sol. He will create peace . Oh but the Devil is very violent in tempting. Sol. The God of peace will tread the Devil down shortly . Oh but the peace we have, neither is, nor here will be perfect. Sol. Peace shall come . Oh, but I am afraid least my peace with God break, and so hold not. Sol. The mountains may fall, but God's covenant of peace shall not fall .

Thus of internal peace, external peace follows; And it is either domestical or Ecclesiastical, or polliticall. Peace should rule our houses, and show it self by freedom from bitterness, and chiding, and brawling, and absurd peevish passions.

And for Church peace (to write a word or two of that) it is not only a rest from persecution, but also from discords within, this is a marvelous blessing. This peace hath not in it a confusion of all sorts of men, joined together in one universal amity, though they be never so wicked. For Christ came not to send such peace, and the word is a fan that will make a division. The world will hate, and darkness will not mixe with light, the children of the prophets will be as signs and wonders even in Israel. But this peace is a holy amity and heavenly concord, in the true members of the mystical body, both in consent and doctrine. This peace in the Church is of singular worth and occasions unspeakable joy and growth in the Church: this is to be sought and prayed for of every Christian, but especially it should be the care of Church-governors. And certainly there would be more peace if they would more and more love goodness, and honor good men; and more carefully prevent and severely purge out the leaven of corrupt doctrine, and wicked life, and so tithe mint and cummin, as not neglect the weightier things of the law, especially if they would more disgrace flatterers and slanderers, that employ their whole might to make the breach worse.

Political peace either private, and so it is a rest from suites and quarrels. Or public, and so it is a rest from wars, and rebellions, and tumults.

But I think by external peace here is meant in general concord, and a quiet, harmless, peaceable course of conversing with men in all our carriage. Now God is said to be the author of it, in that it is his gift, and special providence, to work it amongst men, and it is said to rule when we can prefer public peace before our private respects. And when we can seek it, and not stay till it be sought of us, and when we can forbear and forgive, notwithstanding any inequality, Now this peace may be said to rule in the heart, though it be external, because if corrupt passions be killed in thee, (as envy, rage, malice, desire of revenge, &c.) men would easily agree in life, bind the heart to the good abearing, and the hands will bind themselves.

The use may be both for reproof of the perverse dispositions of the most men that will not live in peace, but with all falsehood and sin, nourish debate and vain contentions, as also it may inform and inflame men to desire peace, to seek it, yea to follow after it, But that men might attain peace, they must have salt in themselves, that is by mortification season, tame, and purge their own hearts; yea they must use the salt of discretion, and to that end pray God to make them wise in their conversation, yet men must ever remember so to seek peace as to retain truth too peace without holiness is but profane rest.

Thus of the duty the reasons follow.

To the which ye are called ] We are called to peace not only by men, who by their laws require peace, but chiefly by God, and that two ways. First in the general precepts of the words which are set down in diverse places. Secondly in special manner, in the word of reconciliation, that word that converts us and reconciles us doth at the very first show us the very necessity and worth of peace, as the sense of our need of God's mercy, makes us merciful to men; so the sense of our need of Peace with God, makes us peaceable with men.

This confutes their folly that say forwardness in religion makes men turbulent, most wretchedly do profane men sin against God's people in that aspersion. For they are called to peace, and are the most peaceable people in the world. But let all that fear God, even show the fruit of their holy calling, by approving themselves to belouers of peace.

In one body ] The second reason is taken from their mutual relation amongst themselves, they are members of one body, and as it is unnatural and unseemly to see a man tear his own flesh, so is it most unnatural and unseemly for Christians to bite and devour one another, by jarring, and complaining, and wrangling one with another: and we should hence learn to speak all one thing, and have all one faith, and one heart, and so live in peace that the God of love and peace may be with us. But of this mystical union in the former Chapter.

Thus of Peace. Thankfulness follows.

And be ye thankful ] Thankfulness is either to God or men. T'is the latter here is meant; Thankfulness to men must be considered in it self, and in the amiable performance of it, for the word is by some rendered amiable. And it may be it notes but the right manner of affecting in giving or receiving thanks.

This thankfulness hath in it principally gratitude, that is, thanks in words yet it may contain also gratuities, that is, tokens of good will, whereby we endeavor indeed to recompense good for good.

Thankfulness is sometimes in desire, sometimes in deed, it is true thankfulness unfeignedly to desire opportunity to show it.

Thankfulness may be due, not only to godly men, but also to wicked men, yea such as turn to be our enemies, we should watch to the opportunities of doing them good, though they be evil.

Now the Amiablenesse required, is either in him that must perform thankfulness, or in him that must receive it.

In performing thankfulness we must observe these rules. First, it must be wholly. 2. It must be in all places. 3. It must be without flattery, or in sinuation to beg new favors. 4. It must be without the favoring of the vices of others.

In receiving thanks there are these three rules.

  • 1 That he intend not to bring into bondage by showing of kindness, for so to receive kindness were to lose a man liberty.
  • 2 That out of pride he wax not conceited by complaining of unthankfulness, for the mere want of manner or measure he expects, where he might see it comes not of ingratitude or a will not to give thanks, but merely out of natural defect or want of skill, or will to complement it.
  • 3 That he water what he hath sowed, that is, labor to keep kindness a foot by nourishing it, at fit occasions and opportunities of doing good.


Vers. 16

Let the word of Christ dwell in you Richly in all wisdom, teaching, and admonishing one another, in Psalms, and Hymns, and Spiritual songs, singing with grace in your hearts to the Lord.

Hitherto of the special rules of holy conversing with men: The general rules follow, Verse 16.17. and they concern.

1 The means of holy lfe, Vers. 16. viz. the word.

2 The end of holy life, Vers. 17. viz. the glory of Christ.

The 16. Verse conceives an exhortation to the careful, and plentiful, and frequent use of the word.

Doctrine from Coherence.

The Word is the principal means, not only to make us religious and holy in our behavior towards God, but also to make us righteous, just, and amiable in our carriage towards men. It is the Word that makes us 1. New creatures 2. Humble 3. Meeke, Psalm. 45.4. where it is called the word of meekness, not because it requires it, and containeth discourse of the praises of it, but by effect, because it makes men so. 4. Patient and long suffering Revel. 3.10. The word of my patience. It begets patience, yea, such patience as Christ will own, yea such as by influence comes from Christ, by means of the word. 5. Clement, able to for bear, and forgive . 6. Louing, able to express in carriage the affections and duties of love . 7. Peaceable, Isaiah. 2. 2.4. The word shall judge all strife, so as men shall not only lay aside the effects and means of contention and hostility, but become by the power of the word, willing to serve one another in love, yea to abide the labor of love, noted by mattockes and sithes. No work so base, or laborious, but godly men persuaded by the word, will undertake them for the good and peace of the Church, and their brethren. I might instance in the rest of the virtues, but these shall suffice.

This should inform us concerning the causes of the viciousness of the lives of the most: it is because they so stubornly rebel against the Word; either refusing to hear it, or hardening their heart against the working of it. And secondly, if we find our corruptions in our selves to get head, and make us not only a burden to our selves, but an offense to our brethren, we should come to the word, and to Christ's Ministers, for there we may find help if we will be advised: and if our servant and children in their carriage be disordered, we should bring them to God's house, that there they may be framed to a greater care of their behavior in our house.

Thus of the Coherence.

This verse in it self contains an exhortation concerning the word of God: and thus he exhorts to the right use; First, of the word in general. Secondly, of one part of the word which is the Psalms. Concerning the word in general, here is to be considered. First, the Author of it, Word of Christ. Secondly the manner of entertainment of the word, Let it dwell in you plenteously in all wisdom. Thirdly, the end or use of it should be put too: First, to teach in what we know not. Secondly to admonish in what we do not.

Word of Christ ] 〈 in non-Latin alphabet 〉 the Word is taken sometimes for Christ himself, John 1.1. And so it is true that we should labor that the word Christ should dwell in us. Sometimes for Preaching, Act. 20.7. and so it is true that we should grow so careful and skillful in remembering the Sermons we hear, that our hearts should be stored with riches of that kind. Sometimes for memorable sayings, Act. 2.22. & 20.35. 1 Tim. 4.9. 2 Tim. 2.11. 1 Titus 3.6. Heb. 7.28. Rom. 13.9. And so it is true that a Christian should be so familiarlie acquainted with Scriptures, that all the memorable sayings in them should be ready in their memories.

But to come nearer, by the word of Christ, some understand the counsels and exhortations of Christ, concerning the contemning of the world, to the intent to devote our selves to the contemplation of heavenly things. Some understand the promises in Scripture concerning Christ, or to be had in him. Some understand that part of the Scripture which Christ by his own mouth uttered. It is true, that in every of these a Christian should be exceeding rich.

But I take it, that all these senses are too strait and narrow for this place. By the word of Christ, therefore I understand, the whole word of God contained in both the old and New Testament. And this is said to be the word of Christ four ways.

First, as Christ is the subject of it. the sum of the word is Christ. Secondly, as it is the proper inheritance and riches of the body of Christ, the dowry he hath bestowed upon his Church. Thirdly, as he is the conseruing cause of it. Fourthly, as he is the Author of it: and so I take it here principally to be meant.

Christ is the Author of the word: First, in respect of inspiration . Secondly, in respect of Commission to his Ambassadors , he doth not only indite the Ambassage, but gives Commission to the Ambassadors. Thirdly, in respect of confirmation externally, by the signs that follow it, and internallie, by the seal of the spirit . Fourthly, in respect of personal promulgation of it in that, in the Old Testament in human shape he appeared to declare it to Adam, Abraham, Jacob, and the Patriarchs, and also by visions to the Prophets, and in the New Testament by incarnation, taking truly our nature, did by lively voice in his own person preach the Gospel to men. Fifthly, in respect of energy, or the power and efficacy of the word which wholly depends upon Christ, and is shown by the growing of the word notwithstanding all oppositions, and that it cannot be bound, though the Ministers of it suffer , and in the difference of power between Christ's Ministers and hirelings; yea, hence it is so lively and mighty in operation, that it discerns and discovers the very secrets of men, and tells tales of the hearers .

The use is either more general, or more special; more general, either for information to satisfy us concerning the hard sayings in Scripture, and the experience of the truth of that, John 8.43. viz. that wicked men cannot hear the words of Christ. It comes from the sovereign majesty, and secret excellency of the word, and the spiritual nature of it (as the word of Christ) removed from the sense of the carnal reason and fleshly affections of unregenerate men. And also this serves for instruction and that either negatively, or affirmatively.

Negatively the use is, therefore take heed of sinning against the word of Christ, and as men sin against the Word many ways, so principally six ways.

First, by contemning of it . Secondly, by betraying it to Satan, letting him steal it out of our hearts . Thirdly, by choking it with cares and lusts . Fourthly, by making it of none effect by Traditions. Fifthly, by a proud challenging of the knowledge of it to our selves . Sixthly, by being ashamed of our obedience or profession of the words of Christ, when we are amongst sinful and wicked men .

Affirmatively, it may teach us four things.

  • 1 To receive the word of God with all humility and meekness
  • 2 To receive it with faith .
  • 3 To glorify the word of God , which we do; First, when we ascribe the praise not to men, but to Christ. Secondly, when we esteem it more then the words of the greatest men.
  • 4 To be careful of our carriage and practice, that so the word of Christ which we profess, be not evil spoken of , for the blame of our evil life will be laid upon the word: they will say, this is their gadding to Sermons.

In special, seeing the word is the word of Christ, it should teach: First Ministers, four things.

  • 1 To teach it with boldness , not fearing the face of any man.
  • 2 To attend upon the word only, and not medle with civil business, is it mere to leave the word of Christ to serve tables ?
  • 3 To humble themselves to walk with God in so good a function. Who is sufficient for these things? We speak not our own words, or the words of men, for then wit, reading, learning, and direction might perfect us, but we speak the words of Christ, and therefore our fitness and sufficiency to speak to men's consciences, comes of the immediate blessing and assistance of Christ.
  • 4 To deliver the word with all faithfulness, studying to approve themselue, as the workmen of God (seeing they deliver the word of God) Diuiding the word aright holding fast the faithful word of doctrine : not making Marchandise of the word, but as of sincerity, and as of God, in the sight of God, speaking in Christ . Casting from them the cloak of shame, not walking in craftiness, nor handling the word deceitfully, but in declaring the truth, approving themselves to every man's cons • ience in the sight of God .

Secondly, the People, to embrace the word, press to it, never be ashamed of it, nor give it over, but receive it constantly with joy, though it cost them much pains, and many crosses and disgraces . For this constant receiving of, and cleaning to the word, makes them exceeding dear to Christ, as dear as his mother, and his brethren : This is the choosing of the best part , this is a sign that they are the Disciples of Christ : that they love Christ indeed , that they be in Christ : She said well, that said of Christ, blessed was the womb that bare thee, and the breasts that gave thee suck. But Christ adds, that they are more blessed that hear the word of Christ and keep it . The blessed virgin was more happy in that she conceived Christ in her heart, then that she bare him in her womb.

Thus of the Author of the word.

The entertainment of the word follows: and here the Apostle designs; First, the subject, persons: You. Secondly, the measure, Dwell plenteously. Thirdly, the manner, in all wisdom.

First, I consider of the expositions of all the words, which are very full of senses, and then make use of altogether.

In you ] These words note unto us two things: First, the persons who must entertain. Secondly, the place where, in you, 3.1. in your hearts.

First, for the persons: the Apostle would have us know, that not only Clergy men ( Epaphras and Archippus ) but lay men of all sorts are tied to the study of Scriptures.

I distribute the sorts:

First, Yong men as well as the gray heirs for the word helps them to overcome the Devil, even all temptations to lust, and ungodliness whatsoever, yea by the blessing of God many times it makes them wiser then the ancient .

Secondly, distressed men, as well as such as live at ease, and prosperity, and abound in leisure. I say, such as have many cares and troubles, distressed, either by crosses , or by persecutions , or by contempt .

Thirdly, Ignorant men, as well as learned men, such as are simple in respect of natural parts, or untaught in respect of education, are tied as well as others, they may not say, they were not brought up to learning, for many times simple and unlearned People in the very entrance ineo the word : when they bring good and holy desires with them, get more light of the wonders of God's Law in few weeks, then many great learned men do in all their days, for sound saving knowledge.

Fourthly, Women as well as men are bound hereunto Prov. 31.26. & 1.8. Yea, such women as are full of business and cares, not good women or wives, but good huswiues also are tied, yea not only to learn the word, but to teach it as the places show.

Thus of the Persons.

Secondly, in you: Notes the place that the word must be entertained in, In you, that is, in your minds, for contemplation; in your hearts, for holy desires, and affections; in your consciences to guide them to a holy manner of giving sentence, &c. This is that which is promised to all the faithful in the covenant of grace, Ierem. 31.33. and noted as the sign of the righteous Psalm. 37 21.

Dwell ] A Metaphor borrowed from household entertainment, and notes 3. things unto us.

1 That the word should be familiar to us and known of us readily, and we so acquainted with it as with our brethren, or sisters. Say unto wisdom, thou art my sister, &c. Pro. 7.4. To note, that as in nature he is accounted a singular Ideote that knows not his own brothers or sisters: So in religion, in God's account is extreme simplicity, and blindness, not to be familiarly acquainted with the grounds of behavior and comfort, as they are contained in the word.

2 That it should be domestical, we must get it into our houses, as well as our Churches: and that three ways: First, when we come home from God's house we should keep the word taught, a foot by repetitions of it, and by talking of it upon all occasions, that the life of the doctrine be not lost. Secondly, there is required a familiar teaching, and plain and familiar instructing of servants, distilling of the principles, and profitable precepts of the law as they are able. God gave his testimonies to Israel, not that the Clergy men should have them in the Temple and Synagogue, but that Parents should have them in their several dwellings, to instruct their children, and their children's children . Thirdly, the admonitions, rebukes, counsels, and encouragements used in the family should be grounded on the word: for conscience only is the fountain of all right subjection, and obedience • the bonds of nature because he came out of thy loins) or the bonds of policy (because he is thy hired servant) are too weak to enforce (of themselves) a constant, and cheerful, and just subjection. The true reason why men speed so ill in their servants and children is because they nurture them with their own words, but distill not into their consciences the words of Christ.

Quest : But to what end should their need all this ado about the Scriptures in our houses, what good comes of it?

Answ : If it be not intimated sufficiently before: yet plainly understand, that the word is to be exercised in our houses: First as a refuge against affliction and domestical crosses, both to direct and comfort us, Psalm. 119.143. 147.165. Secondly, as a means of instruction to our ignorant children and servants. Thirdly, as a means of the sanctification of the creatures, and our callings, 1. Tim. 4.4. Lastly, seeing Satan will tempt us, and our natures will be vicious, not only in God's house, but in our own houses, we have reason to carry the Medicine to the sore, and to bring the sword of the Spirit, which is the word of God, home with us, and draw it there, seeing the Devil will cast his fiery darts there, he that is in danger of a subtle and furious enemy, always must look unto two things: First, that he hath on all his Armor. Secondly, that he be ready at all times, in all places, when his adversary will encounter with him. A malicious and skillful adversary desires but to find his enemy unarmed in one part of his body, or in one place: so is it with us, for because men have no sword of the Spirit at home, therefore it comes to pass that men that have good affections in God's house have base and vile affections in their own houses. Thirdly, it notes that the word must be constantly entertained and exercised in our houses, for they are not said to dwell with men that lodge there only for a night or a day or two. So the sudden and passionate use of the word now and then will not serve it.

Plenteously ] the original word notes two things. 1. The measure, and so it is well rendered; plenteously. 2. The worth of the knowledge of the word, and so it is by some rendered, richly. In the first sense it teacheth us that we should labor by all means to abound in the knowledge and use of the word. It should be, not in a scant and sparing measure, or in some parts of it, but we should grow from measure to measure, and from knowledge to knowledge. In the second sense it teacheth us, that the knowledge of the word is the Christians riches, so he saith, 1. Cor. 1.5. rich in all speech and knowledge. Christians should account their utterance in holy and profitable speeches and conferences, and the inward notions of saving knowledge, as their best wealth, so as they should never think themselves poor so long as they may have plenty of knowledge in the use of the means. Thus David reckons of his wealth. God's statutes more deer to him then thousands of gold and silver, and that knowledge he can get from the word out of God's treasury, manger the malice and power of the Devil or evil men, he accounts more worth then rich spoils , this may appear in the contrary in the case of the Laodiceans .

In all wisdom ] wisdom is sometimes taken for virtue as folly is for sin, but here I take it for knowledge, and that not as the gaining of heavenly wisdom is the end of the entertainment of the word, but as it notes the manner how we should entertain the word, this wise manner of entertaining the word, I consider both negatively and affirmatively: Negatively to handle the word wisely is not to handle or use it: First; coldly, fruitlessly, or unaptly: Secondly; peruesly in wresting the word to ill ends, to nourish curiosity, ambition or sin. Thirdly, carnally as the Capernaites, that know no flesh of Christ, but the flesh of his body, nor any eating but carnal. Fourthly; not indiscreetly when we come abroad into company, we should so profess and use the word, as that we dishonor it not by Indiscretion, by not heeding places, times, occasions, &c.

Affirmatively to use the word wisely, is in the general, especially to teach our selves. And to this end: First, to understand it. Secondly, to seek profitable things, not curious & pleasing things only. Thirdly, so to try all things as to keep that which is good. Good I say particularly and for our own use, there be some things in hearing, reading, &c. that do exceedingly; not only affect us, but are in special manner fitting us: now it is a special wisdom to keep these things whatsoever else we lose. Fourthly, to wait upon all the opportunities of getting profit by the word, to know our seasons . Fifthly, in carriage abroad, not to be so indiscreetly open in the discovery of our minds and knowledge, and opinions, as to be catched by the fraud of any, and to this end, not to trust all that fain themselves to be just men .

In all wisdom ] All for measure, all for diversity of the things known, all for sincerity in the observation of the rules of wisdom, in the manner of entertaining the word, all wisdom, that is, all necessary to salvation.

Thus of the explication.

The uses follow, and those are either general from all their words, or special from each of them. The general uses are for reproof, information, instruction or consolation.

1 For reproof, if it must be thus of all entertained, how great a sin is it, to neglect or contemn the word, and in as much as this is a great and common sin, it is required, and requited by God with four singular curses. The first Judgment upon the contemners of the word is, that all the comforts of the word, are unto them as a sealed book: so as that word which is to the faithful a well-head of all true and sound joy, unto them is of no taste nor power, they can find some savor in any profits and sports; &c. but none in the word. The second judgment is▪ that when they do for fashion or for fear, and other ill ends come to hear the preaching of the word, they are many times slain by the words of God's mouth, and the Prophets even mow down scores, hundreds, and thousands of them, so as they are pierced and galled, smitten and buffeted, with the terrors of the word, (which is only open to rebuke them) and they see that threatening many times comprehends under it multitudes of men.

Ob. But this comes only of the severity of the teachers, that set themselves to preach damnation and to utter terrible things.

Ans. This was the objection in the Prophet Micah his time, and uttered by such as bare the name of Jacob : to whom all the promises did belong, and they were answered by the Prophet, that for resolving of their doubt, they should ask 2. questions of their own consciences. The first was, whether they thought their works were like the works of Jacob, and the rest of the ancient Saints, to whom such comforts did belong, or whether such vile profaneness and wickedness were found in Jacob, as was apparently found in them. The second question was, whether they did not see that the words of God were always good to such as walk uprightly. In all which he shows that it is not the uncharitable severity of God's servants (for the doctrine is good to good men) but the vile profaneness and contempt of the word in the people that made them liable to such terrors in the word.

The third judgment is, that all civil praises in men that contemn the wisdom of God in the word, are singularly vile in God's sight, Ier. 8.8.9. and he instructed in wisdom.

Lastly, salvation is far from the wicked, because they seek not God's statutes, the evidence of the hope of a better life is removed from them, so as speaking from their own sense, they avouch it that no man can be sure of eternal life to himself, and if in the general, the profane neglect of the word be thus sought out and judged of God: then surely those persons must needs be in great danger, that never opened their doors to the word, never taught their children and servants, scarce ever had a bible in their houses: but especially such as shun the word, as a true rock of offense. Yea many of God's Children may be justly rebuked in this, that they are so far from showing that the word hath dwelt plenteously in them, that whereas for time and the plenty and power of the means, they might have been teachers, they have need again to be taught the very principles. And they show it in that they are so inexpert and unskillful in the word of righteousness.

The second general use is for information. See the admirable largeness of the word and the perfectness above all other things under the sun, it is good for worship in the temple, it is good for our affairs in the family, it is of use in prosperity and in adversity, it fits for the profit of all sorts of men, at all times, and in all places, and so doth nothing else in the world.

The third general use is for instruction. The meditation of the entertainment of the word in all these words required, should teach us to open our Churches, open our houses, yea our hearts and all for the word. And to this end to consecrate our selves to the study of the word in all the means both public and private.

Ob. But if I should, it will be in vain I have such an ill memory, &c.

Ans. The beginning of the word is truth, and men should find by experience the contrary to their fears, if they in sincerity fought unto God in the word, and as for ill memory we must know, that a good memory is the gift of God as well as a good heart, and no man hath it naturally, wicked men may have large memories, but not sanctified to contain holy things: and therefore if men would seek to God in uprightness of desire: whatsoever they lost, yet the judgment or answer of God in the word preached, or by reading or conference, (which resolveth their doubts, pointeth at the means to redress their corruptions, &c.) should not be wholly forgotten. The judgments of his righteousness endure forever, that part of knowledge that particularly answers their desires, or the experience of their want in themselves, this shall be deeply imprinted in them by God, so as the virtue thereof shall never be lost. To conclude seeing the holy Ghost requires all careful entertainment of the word, we should do that unto it that we would do for the entertaining of some great man into our houses. 1. make clean the room of our hearts: purge our hypocrisy, malice, &c. 2. When the word is come in molest it not, take heed of strange affections, passions and lusts. 3. Receive it with joy and express all the signs of joy.