Exposition of Colossians

Come we to the tenth verse, where the Apostle layeth forth the other part of regeneration, or sanctification, begun in the Colossians, in the first words of it: And have put on the new. )

The understanding of the former words, will lead us to the meaning of these, for here the Apostle doth still continue his Metaphoricall speech begun in the verse before, (Put on) this phrase is taken from clothing the body, from putting on of a garment, and to put on a garment (we know) is to cover the body with it, and to apply it to the body: so that hereby is meant that the believing Colossians had begun to cover themselves with the new man, and as nearly to apply him to themselves as a garment (by the new man) we are to understand that which is contrary to the old man (namely) the image of God renewed in true believers, as the Apostle here expounds himself in the words following, (which is renewed) (that is) that new quality of inherent holiness that is wrought by the Spirit of Christ in all his members, which is therefore called,

• 1 First, by the name of man because it also reacheth as far as any power, or part of soul, or body.
• 2 And again, it is called the new man, because we have it not by natural birth but new birth, by regeneration afterward from Christ.

Thus then we are to conceive these words (And have put on the new) as if the Apostle had said,

And have begun to cover, and to apply to yourselves as a garment, the image of God, even that new quality of inherent holiness, that is wrought by the spirit of Christ in all his members, both in their souls and bodies: the Papists would force out of this text, that the justice, or righteousness by which we stand just in the sight of God, is a very quality and form, inherent in the soul adorning the same, and not only Christ his righteousness imputed to true believers, this is their note on this place, but it is most absurd, it is clean besides the purpose of the Apostle, he here treats not at a •• of justification, either in the sight of God, or men, but only speaks of regeneration, or sanctification, setting that out in the parts of it, his speech drives not at all to justification, it seems they are driven to hard shifts when they seek to wrest this, and like places to favor their devise.

Observe we here that the Apostle speaking of the regeneration, or sanctification of the believing Colossians, he sets it forth in these 2. branches.

• 1 A putting off the old man.
• 2 And a putting on of the new.

Hence we are taught thus much. [Doct. 1]

That true regeneration, or sanctification standeth in these two things.

• 1 In abolishing the power of nature in all the powers of the soul, and in all the members of the body.
• 2 And also a renovation of them according to the Image of God.

And this we may find also plainly taught by the Apostle: Ephes. 4.22.23.24. That ye cast off concerning the conversation in time past, the old man which is corrupt through the deceivable lusts, and be renewed in the spirit of the mind, and put on the new man which after God is created in righteousness and true holiness. For indeed, these are the 2. essential parts of regeneration, or sanctification: mortification of the natural corruption, and a vivification, or quickening by grace; and howsoever these two may be distinguished one from the other, yet they are never to be separated, and put asunder, if either of these two be wanting, there is no true regeneration, or sanctification.

[Use.] And therefore deceive not thyself in respect of this excellent, and necessary duty of regeneration, or sanctification, it is not enough for thee to put off the old man, but thou must also put on the new, it is not sufficient to mortify the flesh, but thou must also be quickened in the Spirit.

[Object.] Happily some will say, this is a needless exhortation, for if the corruption of nature be truly mortified, that mortification is wrought by the spirit of God, and if the spirit have once wrought, that he also will renew in holiness after the image of God.

[Answ.] Indeed it is true, if the spirit have been effectual, to the putting off of the old man in any, he will also be effectual in him to the putting on of the new; yet some deceive themselves in respect of putting off of the old man, they think the spirit of God hath been effectual in them to the putting off of the old man, when indeed it is not so, as when their corruption of nature is only limited, or kept in by restraining grace, they are not naturally disposed, or inclined to some enormous sin, they have been civilly trained up, and so they are brought to a kind of harmlessness, and civility, and therein they please themselves, as if the spirit of God had been effectual in them to the putting off of the old man, to such is my exhortation directed; and we are everyone of us to take heed of this deceit, for this indeed is to deceive our own souls, if thou wouldest be sure, that the spirit of God hath wrought in thee an abolishment, or a wounding of thy natural corruption, then look thou find in thee an answerable measure of holiness, that is an infallible note that the spirit of God hath wrought in thee to the putting off of the old man, and that thou art truly regenerate, and sanctified. Do not thou therefore content thyself with thy abstaining from gross sins, or with thy harmless disposition, and therein bless thyself, but if thou wouldest have the comfort of true sanctification sealed up to thine own soul, then never rest till thou find a new quality of grace, and holiness wrought in thee, and remember the words of the Holy Ghost, Hebrews. 12.14. Without holiness thou shalt never see God to thy comfort.

The next thing we are to mark is the phrase here used by the Apostle (put on) whereby he doth intimate unto us that inherent holiness wrought in true believers, is as a godly garment or glorious ornament, and being as a garment it is not essential, as some have imagined, (but that only by the way) hence we may gather.

That such as have put on the new man, such as are [Doct. 2] clad with the habit of inherent holiness are glorious in the sight of God, they are seen of him appareled with that which is indeed gracious and pleasing in his sight, and though it be somewhat spotted by the flesh, as the best inherent holiness is, yet it is accepted of him in his son, & that they are thus glorious the Apostle Peter hath made it most plain 1. Peter. 4, 14. he there saith, that the spirit of glory resteth on them, how then should they not be most glorious, and the Prophet Isaiah speaking of them saith, Isaiah 4.5. that upon all the glory shall be a defense) and thus also the Lord himself speaks of his people, Isaiah 43.4. thou wast precious in my sight and honorable.

Now the consideration of this ought to stir us up to a special care of inward holiness, [Use.] that our souls may be invested with the new man, with the grace of sanctification, that so the eye of the Lord may be pleased in looking on us, and we accepted through his son in his sight, it is the fashion of too many in the world, to spend much time, and to take great pains in trimming up the body, yea some are afraid of nothing more then of inward grace and holiness, because it would cross their pride, and forbid the nice dames of this age to make idols of their bodies, and to bestow so much time in tricking themselves, with prancking and painting, they think not on that exhortation of the Apostle, 1. Pet. 3.4. but let us think on it, and remember it, that is the hid man of the heart, that is a thing much set by before God, and let us take pains for that, and know it is not either strength of body, eloquence of tongue, sharpness of wit, beauty of face, or any other external thing, or common gift of God, that is, pleasing unto him unless it be sanctified, labor therefore for holiness and sanctification, that gives an honor to all inferior gifts, and by that through Christ thou mayst appear glorious, and most pleasing in the sight of the highest Majesty, whom thou shouldest seek to please above all the world.

Note one thing further; In that the Apostle sets out inward sanctification to be a putting on of the new man, we may conclude.

[Doct. 3] That true sanctification is entire, it is in all the powers of the soul, it is a putting on of a perfect whole man with all his parts, and indeed if the spirit work powerfully in us, he works on all the powers of the soul; sanctifying grace is never effectual in one faculty, and not in another.

[Use.] Therefore let no man think that he is truly sanctified, because happily he is enlightened, and hath a knowledge of the mysteries of the Gospel, when notwithstanding he is carried away with some inordinate lust and affection. Judas was a man that had great knowledge, no question Christ taught him many good things, and he taught others, yet was he a man unsanctified, therefore deceive not thyself, and remember that true sanctification is entire, even of all the powers of the soul, and is in every part and member of the body.

Now come we to the words following (which is renewed in knowledge after the image of him that created him.

Our Apostle having laid forth the second part of regeneration, or sanctification begun in this life, to be a putting on of the new man in these words, he goes on further to describe the new man, and his description is continued to the end of the next verse.

In that part of the description of the new man that is expressed in the words of this verse, we have these things laid before us:

• 1. First, the general frame, or making of the new man, that he is a man renewed.
• 2. Secondly, wherein that renovation, or new making more specially consisteth, namely, in knowledge.
• 3. And thirdly, after what form or fashion, in what manner he is renewed in knowledge, and that is after the image of God, who is here set out to be the creator of him, wherein is also implied what kind of renouatiō it is, that it is a recreation, even a new creation.

We must stand a while to open the meaning of the words (which) that is, which new man (is renewed) the Apostle here speaks of the time present, signifying a continual action as if he had said, which is begun to be renewed, and is daily more and more renewed, now the word both the original, and the English word (renewed) signify (as we know) to make a thing new again, to restore a thing antiquated and deformed to the ancient form, and beauty, and here in the Apostle had an eye to that created holiness, that was in man before his fall, and so his meaning is, which new man is restored to his ancient form, and beauty which he had in the state of innocence before the fall (in knowledge) or into knowledge, the word here translated (knowledge) doth properly signify acknowledgement, and so the Apostles meaning is into an acknowledgement, or into an effectual knowledge of God, of his will revealed, and of that which is to be known and acknowledged of true believers: after the image of him that created him (that is) after the image of God, and for the better understanding of these words, we must know that the image of God in man generally taken, is a conformity or likeness of man to God, as Moses brings in the Lord speaking. Gen. 1.26. Let us make man in our image according to our likeness) and conformity, or likeness to God stands in two things.

In likeness unto him

• 1. In happiness.
• 2. In holiness.

The first of those is not here meant, but only the second: for so the Apostle teacheth plainly: Ephes. 4.24. put on the new man, which after God (that is) in God's image is created in righteousness, and true holiness, so then this is the meaning of the Apostle, that the new man is renewed in such manner as is effectual to a conformity or likeness with God in holiness (that created him) those words intimate thus much, that the new man is as a new creature of God, thus then we are to conceive these words (which is renewed in knowledge after the image of him that created him) as if the Apostle had said.

Which new man is daily restored to his ancient form and beauty even into an acknowledgement of God, of his will revealed, and of that which is to be known and acknowledged of every true believer, yea into a knowledge in such manner as is effectual to a conformity or likeness with God in holiness, which new man the Lord hath framed in you as a new creature.

We are here in the first place to mark, that the Apostle in describing the new man, saith he is a man renewed, a man made new again giving us to understand.

That the new man here spoken of (that is) the quality of inherent holiness, or the image of God, is not now simply new, but was once made before, and was in man once before, as it was indeed in the first creation, and that being once made, and once in man before it was lost, as it was by the fall of man, these are things agreed upon, even between us and the Papists, though they dissent from us in the manner of the being of God's image in Adam, and say, it was in him merely a supernatural gift, and we on the contrary, a natural gift. I will not dispute that question, but rather answer another question arising from hence, in that the image of God was once in man, but lost by the fall of man, it may be demanded.

How far forth the image of God touching holiness, [Quest.] was lost by the fall of Adam.

Answer, [Answ.] the image of God in respect of true knowledge & holiness, was utterly lost, yet some shadow of it is still remaining, there is a remnant of knowledge in the mind of man, there is a light of nature, and certain general motions of God, as that there is a God, and that he is a punisher of evil doers, and certain motions of good and evil, right and wrong, equity and truth, the Apostle saith, Rom. 1.19.20. that the Heathen came to know God's eternal power and Godhead by consideration of the creatures, their understanding did gather by the sight of the creatures, that there was a God, and a powerful God, there is also a remnant of God's image in the will and conscience of man, the Apostle saith also. Rom. 2.15. the Gentiles did show the effect of the Law written in their hearts, their conscience also bearing witness, and their thoughts accusing one another, or excusing, so then there is a remainder of the image of God in man, yet that is not able to make man holy, no not in part, it is like to a dead child, wherein happily a man may discern the likeness of the father, yet is it but a loathsome rotten carcass, so it is in the image of God remaining in man, it is only left as a monument of that image that once was in man, and to leave men without excuse, Rom. 1.20.

And therefore let this be the use we make of it, let us learn that there is in all of us by nature sufficient knowledge, [Use.] though not to make holy, and to save us, yet to leave us without excuse, and to condemn us, do not thou think it will stand for a good plea at the day of judgment, that thou never knewest letter, that which many ignorant persons now plead for themselves, to excuse their gross and willful ignorance, that forsooth they are not book-learned, will not then stand them in steed, no, no, thou hast knowledge enough within thee to leave thee inexcusable, at the day of judgment, and then to make thy damnation just, the Lord will not then hold thee excused for thine ignorance, there is left in thee a light of nature sufficient to condemn thee, yea thou living in the bosom of the Church, and under the means of further enlightening, and thou not profiting by the means to thy illumination, and to the renovation of the image of God in thy mind in some measure, but going on in thy blindness & ignorance, surely the more just, & the deeper shall be thy condemnatiō

The next thing we are to mark is this, that the Apostle saith the new man is a man renewed in knowledge, that the new man is a man restored to his ancient form, and beauty, first in knowledge, hence we may take up this conclusion.

[Doct. 5] That the first thing wrought in such as are truly renewed by the spirit of God, is illumination of mind, in renovation according to the image of God, the spirit of God doth first enlighten the mind, and indue the mind with knowledge of God, of his will, and of all things that ought to be known: Rom. 12.2. Our Apostle persuading the Romans to a transformation, and change, he doth instance in this, that is, and principally that they should be renewed in their minds, be changed by the renewing of your mind, and so likewise Ephes. 4. having bidden the Ephesians cast off the old man, verse 23. he saith, and be renewed in the spirit of your minds.

The reason of this, that in our renovation, the spirit doth first enlighten the mind, is plain.

Namely this, because illumination of the mind with true knowledge of God, of his will, and of things that ought to be known, is the beginning of all the rest of man's holiness, and according to the measure of renewed knowledge, there follows a measure of holiness in all the faculties of the soul, and in the whole man.

And let this be thought on, to this purpose, [Use.] is it so that illumination, enlightening of the mind with true knowledge, is the first work of the spirit, in such as are renewed, certainly then where there is not knowledge of God, and of his will revealed, and of things needful to be known in some measure, there is no new man, no spirit, but only the old man, and the flesh which cannot enter into God's Kingdom, where there is no knowledge, but blindness and ignorance, there is no dram of true holiness, ignorant persons may say (as they use to do, and sooth up themselves, and stand at defiance with them that shall charge them to the contrary) that they love God, they trust in him, and they fear him, but indeed they have none of these things in them, it is not possible that a man should love or fear God, or have true hope and confidence in him, who knows him not in his mercy, love, goodness, truth, power, justice, & in the rest of his attributes, these 2. things follow close one upon another, & ever go together.

• 1. An ignorant mind, and
• 2. A sinful heart.

And certainly, a man without knowledge, is ever a man without grace, I have warrant from the Apostle so to speak, he hath coupled them together, Ephes. 4.18. strangers from the life of God, through the ignorance that is in them, ignorance makes men strangers from the life of God, ignorant persons have no manner of spiritual life in them, let then the Papists magnify ignorance as a mother of devotion, but let us know, that to be in ignorance, is a graceless condition, and let it cause as many as find themselves in that state, to hasten out of it, it is a fearful condition that ignorant persons are in, doest thou not yet know God, as he hath made himself known in his word, art thou not acquainted with his properties, with his actions and attributes, as with his truth, justice, power, mercy, and the like, as they are revealed in his word? are these things strange unto thee? certainly, then the spirit of God hath not yet begun to work in thee, thou hast yet no dram of sanctifying grace, thou art yet in thy natural state, and so under the wrath of God, and subject to the curse of God, therefore if thou tender the good of thine own soul, never rest till thou find thyself in some measure enlightened, and to that end, be diligent in hearing, reading, and meditating, in the word of God, and use all other means with care, and conscience that serve to that purpose.

[Quest.] Here further, in that the new man is renewed, first, in knowledge; the question may be, how far forth true believers are renewed, in respect of the knowledge of God, and of good things.

[Answ.] Answer, only in part, not perfectly in the time of this life, therefore the Apostle here speaks in the time present, and to this agrees that 1. Cor. 13.9. We know in part, and this may serve to settle our minds in regard of the manifold doubts and controversies that are in the Church and may teach us not to marvel, though men of singular wits, deep judgment, great reading (admit that to be sanctified) do not see all truth, but have their errors, we must remember that the spirit of God doth not renew men's minds, or give knowledge of God, and of good things perfectly in the time of this life, but so far forth only as is needful for th • good of God's children.

Observe yet further, our Apostle saith, the new man is renewed, in knowledge, or acknowledgement, in such manner as is effectual to a conformity, or likeness with God in holiness. Hence we are taught.

That true illumination, and sanctified knowledge cannot [Doct. 6] be severed from further holiness in will, in affections, and indeed, in the whole man, and this is clear from that place. Rom. 12.2. Be ye changed by the renewing of your mind, that ye may prove what is the good will of God, and acceptable, and perfect, (that is) approve, love, and obey the good will of God.

And the reason of this is, [Reason.] because the work of God's Spirit can never be frustrate, he never works in vain, but always attains the end of his working; now the ende of special illumination, and of sanctified knowledge wrought by the Spirit of God, is the restauration of the will to some measure of liberty in good things, and that there may be a conformity to God, in holiness in the whole man, and therefore true illumination can never be severed from further holiness in the will, and in all other powers of the soul.

Now happily some may demand, [Quest.] what I mean by true illumination and sanctified knowledge, are not all these truly enlightened, who have knowledge of the word of God wrought in them by the spirit of God.

For answer to this, we must know, [Answ.] that there are two sorts of knowledge of the word of God, and both wrought in the mind by the spirit of God.

One general, and Historical which is only a bare [ 1] conceiving of the sense, and mening of the word, and such knowledge may be joined with Atheism, unbelief, and sin.

The other is special, and experimental knowledge, [ 2] and that is a particular acknowledgement, and persuasion of the truth of the whole word of God, a believing knowledge, and that cannot be disioined from good affections, it is not possible that any should in truth acknowledge that God is true in his word, merciful, bountiful, and just, and not be affected to him accordingly, and that is the knowledge I speak of.

[Use.] And for use of this point, hence take we notice whence it comes to pass, that many knowing much, yet answer not their knowledge in a measure of holiness, here is the reason, their knowledge is not sanctified, they know, but do not acknowledge the truth of God's will revealed, they are like hard vessels of stone, that hold sweet water, and yet are not sweetened by it, their minds hold a fleeting knowledge of God, and of his will, but are not thereby bettered, and indeed, many times men by their general knowledge become much more obstinate in sin, then they that are altogether ignorant: why doth not our knowledge of God's judgments often senee, and of his mercies continued unto us, work in us a loathing of sin, and a love of holiness? Surely, here is the cause our knowledge is a mere speculation, and not a feeling knowledge, we subscribe not in our hearts to the manifest truth of God's justice and mercy; we must therefore labor not only to abound in knowledge, but in spiritual sense and feeling of that we do know, as we are taught, Phil. 1.9. Taste and see how gracious the Lord is, saith David, Psalm. 348. Not only see, and understand the goodness of God, but taste, and feel the sweetness of his mercy. Illumination not sanctified may be in the reprobate, yea in the Devil himself; therefore let us labor for sanctified knowledge, and let us pray to God that together with the knowledge of his will, he will give us the stength of his grace, that our illumination, and knowledge may be effectual, and powerful to work in our wills, affections, and whole man, the like measure of holiness. [Doct. 7]

Now further, in that the Apostle doth thus describe the new man, to be a man renewed into acknowledgement, even to a conformity, and likeness with God in holiness, we may easily see what is the likeness of God in man, wherein it consisteth (namely in conformity, and likeness with God in true knowledge and holiness. The image of God consisteth not in the natural substance, or faculties of the soul, or the abilities of it, (for then wicked men have still the image of God in them, and the Lord sending their souls to hell he condemns his own image) but in spiritual gifts, in wisdom, and justice, in true knowledge, holiness, and righteousness, which were in man before the fall by creation, and now since the fall are wrought in man, even in such as are renewed by grace, this text together with that Ephes. 4.24. makes this a clear point; I only note it in a word, to show the weakness of that argument of the Papists, which they use to bring from God's image in man, to prove it lawful to make an image of God.

For thus they reason, [Use.] man (say they) bears the image of God, but we may make the image of man, therefore we may make the image of God: a mere shift if we rightly understand wherein the image of God consisteth, we shall easily see thorough this argument, and discern it to be but a cavil, for that wherein man is like to God is spiritual, and invisible, and therefore cannot be deciphered by a visible image.

Oh, but (say they) though God the Father, or the holy Ghost cannot be pictured, yet God the Son, [Object.] he being not only God, but man also, he may.

I answer [Answ.] them, there cannot possibly be made an image of whole Christ, for Christ is both God, and man, and the main thing that makes him Christ, is his Godhead, which can no way be resembled, and so there cannot be made an image of Christ without leaving out that which chiefly makes him Christ (namely) his Godhead, if we desire to see a lively image of Christ, and to see it to our comfort, let us then look on him in the preaching of the Gospel, and administation of the Sacraments: if there we see him, we shall have comfortable fellowship, and communion with him.

Look we yet a little further on this description, in that the Apostle calls a renovation in knowledge, and true holiness, a renovation after the image of God, or a renovation to a likeness with God, hereby is further discovered.

[Doct. 8] Who amongst men are most like to God, and what men do most of all resemble him (namely) such are most renewed in knowledge, and in true holiness, & righteousness, we must understand this of mere men; for Christ God and man, is in more special manner the image of his father, as we have it, Cap. 1.15. He is the eternal Son of God, and so his most absolute and perfect essential image, and in him as he is God manifested in the flesh, God incarnate, doth God manifest himself to be most wise, most just, and merciful; therefore I thus propound the point. That such amongst men, such as being mere men are most renewed in knowledge, and holiness, are most like to God, and do most resemble him, and the ground of this, may be that we find. Rom. 8.29.

[Reason.] Because they who are renewed in knowledge, and holiness, are made most like to the image of Christ, and being conformed, and made most like to him, who is the perfect image of God, they come most near to a similitude and likeness with God, though that place do chiefly drive at conformity with Christ, in suffering in this life, and so in glory in heaven; yet it may be also truly understood of conformity with him in holiness begun in this life, to be made perfect in the life to come, and so it proves the point in hand, that such as are most renewed in true knowledge, and true holiness are most like to Christ, and therefore do most resemble God. We find in the Scripture that the Magistrate is the image of God, in regard of his eminency and authority over others, and therefore also hath the name of God put upon him, Psalm. 82.1. God standeth in the assembly of gods. And man is the image of God in regard of his superiority over the woman, and the whole family, 1. Cor. 11.7. Yet both that Image of God in the magistrate, and that in the husband is but an image that is outward, it is rather, as I may say, in the garment, then in the body; the true and most lively image of God in men in this life, is a renovation in knowledge and holiness, and they that are most tenewed in true knowledge and holiness, are most like to God.

And this may serve to comfort, and cheer up the hearts [Use. 1] of all such as are truly renewed in knowledge, and holiness, and encourage them daily more to be renewed; for doubtless they that bear the Image of God in any measure are dear to the Lord, and the more they are renewed according to his image, the more dear are they to him, as children that most resemble their Father, are most dear to the Father, it is the greatest joy and pleasure that a man can have in any worldly thing to behold his own image in his child, and to look on his own favor, and fashions, his own countenance, and conditions in his child: so the more a man resembleth God in holiness, the more is he beloved of God, and the more dear to him as being so much liker to him; yea there is no comparison between God's delight in his children, and the delight that earthly parents take in their children, but only for our understanding it may thus be delivered; his love to his children, and his delight in them exceeds the love of earthly parents, as far as God excels dust, and earth, sin, and corruption.

And hence it is, that Abraham is called the friend of God, I am 2.23. The Lord was delighted with him, as one familiar friend is with another; and David a man after God's own heart, Act. 13, 22. And the Saints at Rome beloved of God Rom. 1.7. Howsoever the goodness and holiness of God's children do not profit, or pleasure the Lord (for he stands in no need of it) yet is it pleasing to him, and not for the merit of it, but through Christ he is delighted in the righteousness of his children. Psalm. 147.11. And they that are most renewed in holiness according to his image are most dear and precious in his sight, both in life and death. Let this then comfort such as are renewed in any measure according to God's image, and encourage them to labor still more, and more to be renewed.

[Use. 2] Again, for a second use of this point, is it so that such as are most renewed in true holiness are most like to God, then certainly it must needs be a thing most displeasing to the Lord, to do them violence, to offer them any indignity, or any way to abuse them; for that abuse reacheth to God, whose image they bear, to abase any that carries about the least stamp of God's image, is no doubt a great sin, but to abuse them, in whom there is a lively and large impression of it, in whom a man may discern evident tokens of God's image renewed, that is without question, a grievous sin, and highly displeasing to the Lord. We know if a man do any way abuse the Kings picture, he doth hazard the loss of his life, and if one offer violence to an Idolatrous image of Christ, yea of the Virgin Mary, or any other Saint among the Papists, he exposeth himself to danger of death, and will the Lord suffer the wrong done to his Image appearing in his children to escape unpunished? No certainly it cannot be, the Lord will one day punish such impiety most severely, and yet it is a common thing in the world, to offer, and to do much wrong, and many indignities to such as bear the image of God; yea many times to reproach them even because they bear his image, and to lay that as a reproach before them, and in that respect to cast contempt on them, and to load them with opprobrious terms. Surely, such persons as so do, show whose image they bear, even the image of the world, and the image of the Devil, and we are not to marvel at their manner of dealing, 1. John 3.13. Maruell not my brethren though the world hate you. And let them know, that they abusing such as carry about the image of God, that abuse resteth not on the parties abused, happily poor men, or women, but it reacheth to heaven, even to the Lord whose image it is, and they wrong such as are most precious in the sight of God, and as tender to him as the apple of his own eye, Zach. 2.8. And will the Lord so long endure so tender a part as it were the apple of his eye to be touched and wronged? No, no, assure thyself he will not long suffer himself to be touched in that which is so tender, and precious to him, and thou shalt not long escape his punishing hand, think on it whosoever thou art that dost any way abuse such as are renewed in holiness according to God's image, and repent of that sin.

Yea, let us everyone learn to esteem highly of them [Use. 3] that are renewed according to the image of God, let us hold them most dear to us, that are most dear and precious in the sight of God; let us therein follow the example of David, Psalm. 16.3. Let all our delight be in the Saints that are on the earth; and in such should our delight be: for assuredly we love not the Lord, unless we love them that bear his image, and especially such as are most renewed according to his image, and that in special manner, ye seek to do them good, as occasion is offered above others.

One thing yet remains to be observed in these words, the Apostle saith, the new man is created of God: hence it is most plain.

That the new man is God's creature, he is not a thing peeced, [Doct. 9] but newly created, and the work of his hand a • one, (for it is proper to him to create) and we are able to bring as little help to our renewing, as we did, or could do to our first making.

And this meets with that conceit of the Papists, who say, we may dispose, and prepare our selves to receive [Use 1] grace: if it be absurd to say, we did help the Lord, or could have done, to create us; as absurd, and false it is to say, we can bring any help to our recreating and renewing, as the Papists say.

[Use 2] Their is a conceit also of some phantasticke spirits in the world that is met withal by this truth, that the new man is God's creature; some light brains there be, who say, that the new man in the regenerate is a participation of the very nature of God, and that such as are regenerate are partakers of the divine essence of the Godhead, and they are deified; so they speak blasphemously, we are to take heed of this delusion, such as hold this conceit brag much of the Spirit, and of illumination, but indeed they are puffed up with a spirit of giddiness, and are deluded by the Devil, this their conceit cannot stand with the truth of this text, that the new man is created of God, for to no creature doth God communicate his divine essence.

But happily they will object, [Object.] and say, that holiness is essential in God and part of his nature, as are all his attributes, there is nothing in him accidental, and the holiness that is in the regenerate, come from the holiness of God, and therefore it is part of his divine essence.

I answer, [Answ.] though holiness in the regenerate flow from the holiness of God, yet is it not in them as a part of his nature, but in them a created gift, and a quality, or accidental thing: to make this plain by that which is better known, we know there is strength in many creatures in men, in brute beasts, I might add also in Devils; now there is no strength in any creature, but it comes from the power of God, and shall we therefore say, that the strength in the creature is part of God's essence and divine nature: surely then we make not only brute beasts, but Devils also partakers of God's essence, and deified, which to say, or once to think, is more then monstrous blasphemy, we are to hold, that strength in God is essential and of his nature, but the strength of the creature is a quality, and accidental; and so is holiness essential in God, and accidental in men.

They object [Object.] again, that in Christ the fullness of the Godhead dwells, chap. 2.9. and we receive of his fullness. John 1.16. Therefore we are partakers of the divine nature to our regeneration.

Answer. [Answ.] In the one place it is expressly said, the fullness of the Godhead; in the other, the fullness of grace, John 1. verse 14. therefore if they be not willfully blind they may see the weakness of that objection.

Object. [Object.] They say further, 2. Peter 1.4. the regenerate are said to be partakers of the godly nature.

Answer, [Answ.] the word is not 〈 in non-Latin alphabet 〉 but 〈 in non-Latin alphabet 〉 the Apostle useth not such a word, as doth signify the godhead, or the essence of God, but words that may be rendered as they are (godly nature) and thereby is meant such a precious and excellent gift of holiness, as doth resemble the divine uncreated holiness of God.

That is but your guess (say they) the holy Ghost speaks [Object. 3] plainly, and he is wiser then we.

It is true, [Answ.] and therefore his meaning is not presently conceived, by looking on the bare words and letter of the text; but by comparing that with this our text, where the Apostle saith, the new man is created of God, and with other places of Scripture, we may not make the spirit to speak contradictories; other objections they make but these are the chief; I wish that such as have been tainted with this conceit, would but duly consider on what weak grounds it is built, and that they would in humility compare one place of Scripture with another, and then no doubt, by the blessing of God, they may come to see and acknowledge their error.

In this verse our Apostle goes on further to describe the new man, and here he sets him out by the condition of the persons in whom the new man is found.

• 1 First, by showing that in such as are renewed according to God's image: neither nation, not outward condition is anything, and this the Apostle doth express in diverse particulars, that where the new man is, there is neither Grecian nor Jew, their is neither circumcision nor uncircumcision, Barbarian, Scythian, bond nor free.
• 2 Secondly, by showing that in whom the new man is, Christ is all in all, in the last words of the verse, but Christ is all, and in all things.

Now the occasion of this speech, that where the new man is, there is neither Grecian nor Jew, &c. was this, certain false teachers sought to put it into the heads of the Colossians, that among such as were renewed; there was great difference, some were better then others, and had privilege above others, as that a Jew was better, and had privilege above the Gentile, the circumcised above the uncircumcised, and that it was a great privilege to be a Grecian rather then a Barbarian, or Scythian and to be a free man, rather then a servant, hereupon the Apostle takes occasion to teach the contrary, that among such as are renewed in true holiness there is no such matter, there is neither Grecian, nor Jew, circumcision, nor uncircumcision &c. but Christ is all and in all things.

Come we to examine the words touching the sense and meaning of them (where) that is, where the new man is where there is a renovation according to the image of God, there is neither Grecian not Jew &c. his meaning is not that among them there is a confusion of all conditions, and no difference of nation, or outward condition, but the differences that be among men, either of nation, or outward condition, are nothing available to commend them to God, or to make them more or less pleasing in his sight, as the false teachers taught, that such as are renewed are neither bettered towards their true holiness, justification in the sight of God, and salvation, in that they are Jews, circumcised or free men, nor hindered in that they are uncircumcised, Barbarians, Scythians, or bond men, and that this is the meaning of the Apostle, it may plainly appear by that which he ads, that Christ is all, and in all things, for Christ is all in all to justification, and salvation, and the meaning of those words (that Christ is all and in all things) is this, that Christ is to all true believers, whether Grecians or Jews, &c. all sufficient, even in all things that pertain to their justification, and salvation, he being made to them, as the Apostle saith, 1. Cor. 1.30. Wisdom, and righteousness, & sanctification, and redemption.

Now here for further opening of the words, two questions [Quest. 2] are to be answered, touching the differences here expressed, as

First it may be demanded, why the Apostle adds to Jew [ 1] circumcision, for Jew & circumcision seem to be both one.

Answer, [Answ.] the Jews had a double prerogative, one of nation, and another of sacrament, one in that they were of the seed of Abraham, or tribe of Judah, and so they were called Jews.

The other in that they had the seal of the covenant, circumcision, by which they were distinguished from other people, and so called circumcision, and both these did false teachers magnify, and therefore the Apostle doth express them both distinctly.

Again, it may bae demanded, why to Grecian the Apostle [ 2] ads Barbarian and Scythian, seeing under the name Grecian, is wont to be signified all the Gentiles, as appears.

[Answ.] Answer, the Grecians used to call all other nations, and especially such as were more rude (Barbarians) and among them they hold the Scythians most barbarous, the Apostle therefore adds Barbarian and Scythian to signify that not the most barbarous amongst the Gentiles converted and renewed in true holiness, were less pleasing to God in respect of their rudeness and inciuility, but were as pleasing to him as the Jews or Grecians. Thus then we are to conceive the words of this verse, as if the Apostle had said.

Where there is renovation according to God's image, there no difference of nation, or natural condition, be it Grecian, Jew, Barbarian, Scythian &c. doth either help or hinder men as concerning their true holiness, justification in God's sight, and their salvation; but to them of what nation or condition soever, Christ is all-sufficient even in all things that pertain to their justification and salvation.

First let it be here observed of us, that our Apostle doth not simply deny all difference and distinction of men, in regard of nation or outward condition, among such as are renewed according to God's image, and that among true Christians there is no difference nor distinction at all, in respect of nation or outward condition; but that the differences that be amongst them are not available in regard of holiness, justification and salvation; here is no simple, but a respective denial of these differences, of Grecians, Jews, &c. this is to be observed, that we may discern how loose and ungrounded that conclusion is, that some would force from this, and the like places of Scripture (namely) this.

That by this text and the like, is taken away all difference and distinction of men among Christians, it is the conceit of the Anabaptists, that this and the like places of Scripture do take away the distinction of Magistrate and subject, master and servant, and the like, and that there ought to be no such difference among Christians, as one to be over others and one to be in subjection to another, but indeed, it is a mere fancy, this text rightly understood, will not bear such a conclusion, and so to gather from hence, is to contradict the plain evidence of Scripture, in other places, Isaiah. 49.23. the Lord speaking of the conversion of the Gentiles, and so of the Church under the Gospel, he saith, Kings shall be thy nursing fathers, and Queens shall be thy nurses, and the Apostle, 1. Timoth. 2.2. bids us pray for Kings, and for all that are in authority, yea in this very chapter, the Apostle confirmeth the authority of superiors, and teacheth subjection of inferiors, with the duties of both.

But say they, Galath. 3.28. the Apostle saith, [Object.] all believers are one in Christ, there is neither Jew nor Grecian &c. therefore there ought to be no difference of men among Christians.

Answer, [Answ.] it is true, all believers are one as they are members of Christ, in respect of their spiritual state in Christ, and that is the meaning of the Apostle, but they are members of some civil society in the world, and so not all one, but there is, and ought to be difference and distinction among them, if that were a good collection, believers are all one in Christ, therefore there is no difference of Magistrate & subject among them, by the same reason we might confound the sex of man and woman, for the Apostle saith in that place, there is neither male nor female, we see then that neither that, nor this text do any whit favor that Anabaptistical fancy, that there is no distinction of men among Christians, but it is a truth to be received, that the Gospel, & Christian government & policy, may well stand together.

Observe we in the next place, that the Apostle here reckons up the most excellent differences amongst men, as the Grecian who did excel the Gentiles in human wisdom, the Jew to whom as the Apostle saith, Romans the 9.4. appertained the adoption and the glory, and the covenants, and the giving of the Law, & the service of God, & the promises, circumcision, the profit whereof was much every manner of way: Ro. 3.2. & outward freedom which is an excellent thing; and he saith that none of these are anything available in such as are renewed according to the image of God, to commend them to God, and to make them more holy and pleasing to him. Hence we may easily raise this conclusion.

[Doctr. 1] That no outward privilege, prerogative, dignity, or excellency whatsoever is of any account in the sight of God to make any one more holy or pleasing to God, it is not the greatest preeminence in the world, that i • of any esteem or worth, to commend a man in God's sight, I might show this by many particulars to insist in one or two, was it not a great privilege to be of Christ his kindred, in respect of blood, no doubt it was more then to be allied to the greatest Emperor in the world, & yet mark what our Savior saith of it. Mat. 12.48. who is my brother, and who are my brethren, as if he had said, what is that privilege to be my kinsmen by blood? is that anything worth to make them more holy or pleasing to God? no, no, I tell you they are my brethren, and my mother, that do the will of my father which is in heaven, alliance in faith is nearer and dearer to me then that in the flesh, whoever had greater honor then was vouchsafed to the virgins Marie, to be the mother of Christ, yet was all this nothing to commend her to God, had she not borne Christ in her heart, as well as she bare him in her womb, she had never been saved.

Now the reason why outward privileges are of no esteem in the sight of God, to commend any as more holy and pleasing to him is plain, (namely) this, because they are carnal and temporal, and the things accounted of with God, are spiritual and eternal, even things agreeable to the nature of God.

[Reason.] Now then first this meets with an error of the Papists, who teach that some outward callings and actions commend men to God, as single life, fasting, and voluntary poverty, [Use. 1] yea, they say, that virginity and single life is a state of perfection far excelling marriage, and in it self of such dignity as it commends the person before the judgment seat of God, and deserves God's grace, full remission of sins, the kingdom of God, and life eternal, a doctrine not only blasphemous and full of contumely, and derogation from the blood of Christ, but such as doth directly cross that often repeated (and therefore most infallible) sentence of Scripture: that God is no accepter of persons, that he regards no outward state, condition, or dignity in the world for what else is single life, but an outward state, or manner of life, and therefore admit it to be most excellent, yet of it self it cannot commend, or make any one more pleasing to God.

Again, for a second use of this point, is it so that no outward [Use. 2] privilege, dignity, or excellency, is of any account in God's sight, nor doth make holy and pleasing to him, Oh then judge not of God's favor by the outward fashion of the person of any man, deem not such a man holy or highly favored of God, because he is increased in wealth, honored in the world, or the like, do not thou so judge of thyself, think not highly of thyself in regard of birth, honor, wealth, favor, or any outward excellency whatsoever, it is not any of these or the like, that doth commend thee to God, and make thee pleasing to him, thou art indeed to praise God for any excellency or preferment he hath vouchsafed unto thee, and having assurance of God's favor in Christ, thou mayst lawfully enjoy it, for God gives to his children, together with the outward blessing, joy, in the fruition and use of it, Eccl. 5.18.19. but yet take heed thou boast not thyself, and lift not up thyself in that respect with God, as if that outward good thing did make thee pleasing to God; no, no, remember it, it is not any outward preferment whatsoever, no, not in religion, that in it self makes thee holy and pleasing to God, it was the conceit of the people of God in ancient time, that they were highly in God's favor, because they had God's Temple, & his outward worship amongst them, Ier. 7.4. they cried out, the temple of the Lord, the temple of the Lord, & is it not the conceit of too many in our days? do not many bless themselves, and think themselves highly in God's favor, only because they have been baptized, and they enjoy the ministry of the word, & are made partakers of the outward Sacrament? Oh deceive not thyself whosoever thou art, these things as they are only outward privileges which thou enioyest, and happily others want, do not make thee holy and pleasing to God, or nearer to heaven, no thou mayest have & enjoy these & perish, yea, they may be to thee seals of deeper condemnation, ever think on it, that it is not any outward privilege, no not in religion, that can of itself make thee pleasing to God, and therefore do not lift up thyself in regard of the fruition of outward privileges of religion, neue rest till thou have further assurance of God's favor, then the enjoyment, and outwatd use of them.

Observe yet further, that the Apostle here reckons up the meanest differences amongst men (as uncircumcision, Barbarian, Scythian, who were most rude bond-servants, who were not such as amongst us serve for wages, or apprentices, but bond slaves, which were wholly their masters, and reckoned as part of his goods Exod. 21.21. and he saith, none of these hinder such as are renewed according to God's image, as concerning holiness, justification in the sight of God, and salvation: hence then we may take up [Doct. 2] this conclusion.

That no outward want or means whatsoever, doth in it self hinder men in respect of holiness, no baseness, either of nation, or outward condition, doth in it self make men less holy, or less pleasing to God. And this is built on the same ground with the former conclusion.

Because no outward thing is of any account with God to make more or less holy, and hence it is that the Apostle doth cheer up such as be of meaner condition, 1. Cor. 7.21.22. Art thou called being a servant, care not for it. Let not that discourage thee, thou art as pleasing to God, as a freeman, For he that is called in the Lord being a servant, is the Lord's freeman. I might add to this other places of Scripture, but no doubt we will easily yield this to be a truth.

And the use of it is that which the Apostle teacheth in the place before cited, [Use.] it serves for the comfort of such as be of mean condition in the world, it may teach them, not to be dejected, and cast down in regard of their mean, and poor condition, their hard condition (which is not in them to change) may happily deprive them of many privileges, and benefits belonging to this life, yet it nothing at all hindereth them in spiritual and heavenly things. What dost thou then, thou art that poor, and despised in the world, what dost thou vexing thyself with consideration of thy mean estate? art thou renewed according to God's image? then lift up thine eyes, and cheer up thine heart, with the sight of that honor belongs to thee. I may safely tell thee, thou art as high in grace and favor with God, as the greatest Monarch in the world. A sweet comfort for all poor and silly souls, on whom proud rufflers look so big, as if they were not worthy to wipe their shoes: well, care not for their contempt, comfort thyself with this, if thou be renewed according to God's image, thou art as high in God's favor, as the greatest in the world, and think on that to thy comfort.

Now, here a doubt is to be answered, in that no excellency, or means of outward condition is of any account with God, to make men more or less holy, and pleasing to God: some may doubt of this, and say, there is difference of the works of men renewed, in regard of outward state and condition, as the work of a Minister, or Magistrate is far more excellent then the work of a mean Artificer, and the Lord hath promised, and will crown some with a greater degree of glory in heaven then others, Daniel 12.3. They that turn many to righteousness shall shine as the stars forever and ever. Therefore it may seem that even outward states, and conditions of men, are of some account with God.

To this I answer, [Answ.] it is true indeed, if we compare work to work, there is difference betwixt one work, and another: and no doubt there shall be degrees of glory in heaven according to their kinds, but neither one work nor other doth make men more accepted in the sight of God, the Lord in mercy hath promised, and will reward the works of true believers, with different degrees of glory, according to the kind and quality of them, but not any work whatsoever, be it never so excellent, or by whomsoever it is done, doth make a man holy and accepted of the Lord, and consequently no outward state is of account with him to make men accepted with him, or more or less to justify them in his sight.

Now proceed we to such other points of instruction as are hence offered unto us; mark we further that the Apostle saith, where the new man is, where renovation is according to the image of God, there Christ is all, there Christ is all-sufficient, as concerning acceptation with God, and justification in his sight. I might here take occasion to show that all-sufficiency to justification in God's sight, even to the justification of such as are renewed in knowledge after the image of God, is only found in Christ, and that there is not as the Papists teach,

• A first, justification by Christ.
• And a second, by the works of the regenerate.

[Doctr. 3] But this we have heretofore touched, and it is not so proper to this place, but the point more agreeable to the purpose of the Apostle here laid before us, is this.

We may plainly see that Christ is all-sufficient to such as are renewed according to God's Image, such as are renewd [Doctr. 3] in knowledge, and true holiness, to them is Christ all-sufficient, to them is Christ the supply of whatsoever can be wanting, if they be uncircumcised, Christ is circumcision to them; yea, a more excellent circumcision then the Jews had; if they be Schythians, Christ is instead of civility to them, and he is their perfect wisdom; if they be servants, he is their perfect freedom; in a word, Christ is every way sufficient to them that are sanctified, and renewed according to God's image, to make them accepted and pleasing to the Lord, 1. Cor. 1.30. the Apostle saith, Ye are of him, (that is) of God, and his meaning is, ye are begotten of God, regenerate by his Spirit, and renewed, as may appear by the same phrase, 1. John 4 4. Ye are of God, and have overcome them, for greater is he that is in you, then he that is in the world. Understanding the Spirit of God; so then the Apostles meaning in saying (ye are of him) is this, ye are regenerate, and begotten anew of the Spirit of God in Christ Jesus, and then to this the Apostle subioines who of God is made to us, even to us that are so regenerate, and renewed; Wisdom, perfect holiness, sanctification: and redemption. Heb. 10.14. The holy Ghost saith, That with one offering hath he consecrated forever them that are sanctified) Christ hath consecrated, or (as the word is) perfected forever them that are sanctified. A plain proof of this, that to them that are sanctified, and renewed according to the image of God, Christ is all sufficient, and full perfection.

Let this be laid up as a ground of excellent comfort in [Use. 1] the hearts of all such as are truly renewed by the spirit of God, it only serves to cheer up the hearts of all such as are truly sanctified in any measure; they find and feel in themselves great wants, and a world of imperfections, and they many times sigh and groan under them, but let them not be too much dejected, let not the consideration of thy wants overwhelm thee, and swallow thee up, art thou in any measure renewed according to God's image? hath the spirit of God been powerful in thee, to the abolishment of thy corruption, and to thy renovation in some measure renewing thee in knowledge, and true holiness? Oh then, let not the sight of thy wants, and imperfections utterly cast thee down; remember that thy renovation according to God's image doth give thee assurance, that Christ is to thee all-sufficient; thou art indeed to labor, and strive to cast off thy wants, and infirmities, and daily more and more to be renewed in knowledge, and holiness, the more thou art renewed, the more will be thy comfort & the greater thy assurance that Christ is to thee all-sufficient, according to the exhortation of the Apostle, 2 Pet. 1.10. Give diligence to make your calling, and election sure. But if thou find thyself oppressed, and kept down with the remainder of thy corruption, that thou canst not aspire to that perfection of holiness thou desirest, let not that altogether discourage thee, and put thee clean out of heart, still strive thou forward, and withal raise up thine heart with this comfort, that thy perfection is in Christ, and that Christ is to thee, perfect wisdom, holiness, and righteousness, that he is to thee every way sufficient to thy justification, and salvation, yea that in him, and thorough him thy imperfect holiness is accepted as well-pleasing to God, and shall one day be crowned with glory.

And as this doctrine is thus to be thought on, to the comfort of such as find themselves truly renewed according to God's image; so on the other side, let it be considered by such as can witness with themselves (if they deal truly) that they are in no sort so renewed, but that still they carry about the image of the old man, that they are still in their natural state, and condition, they are to think on it to this purpose.

[Use. 2] Is it so that Christ is all in all, even to the actual justification of such as are renewed according to God's image? Then certainly to thee that are not so renewed, to thee that art in no measure sanctified, is Christ as yet nothing at all to thy comfort, I say, (as yet) what he may be hereafter I leave to the Lord. But as yet thou hast no assurance that Christ is anything to thee to thy comfort, thou art yet as an infidel or heathen without Christ, and then mark how the Apostle sets out thy state, Ephes. 2.12. If thou be without Christ, Then art thou an alliant from the common wealth of Israel, thou hast no fellowship with God's people, Thou art a stranger from the covenants of promise, and hast no hope, and art without God in the world: and say what thou wilt indeed, and truth, thou hast no true hope to be saved. Wicked, and profane persons commonly bear themselves out in their sins, with this, I am a sinner indeed, but Christ his death is sufficient for all; it is true, Christ his death is sufficient for all, but you must know, it is not effectual to all, but only to such as are sanctified: the words are plain, both here, and in the place before cited, Hebrews 10.14. He hath made perfect forever, them that are sanctified. Such as are not renewed nor in no measure sanctified, to them Christ is nothing at all to their comfort; therefore go not thou on blindfolded with that conceit, that Christ his death is sufficient for all. No, no, that is but the sophistry of the Devil, where no sanctification is, there is no assurance of justification by Christ; remember it, and carry it home with thee, Christ is all-sufficient, not to everyone, but to such as are renewed according to God's image; if thou be not so renewed thou hast no part in the merit of Christ, think on it thou profane person, whosoever thou art, and let it shake thee out of thy carnal security, and stir thee up never to rest till thou find thyself in some measure renewed, and sanctified.

Some do gather from hence, in that Christ is all in all, that they that have Christ, have all things, though they have nothing else; and they that have not Christ, have nothing though they have all things; which indeed is most true, and of most excellent use, that they that have Christ, no misery can make them miserable, and they find more comfort in the least morsel of bread God gives them, then they that have kingdoms at their command, and yet want Christ; but as I take it, this point is not so naturally gathered from hence, and therefore I only name it, and pass by it.

Observe we further, that the Apostle saith, Christ is all, and in all things (that is) as we expounded it to all true believers, he is all-sufficient to all true believers, whether they be Grecians, or Jews, &c. of what nation or outward estate soever they be.

Heereby, first we may see, how that text is much abused by some, 1. Tim. 2.4. where the Apostle saith, That God will all men shall be saved. Is to be understood not of all particular persons on the earth, but of all sorts and kinds of men; for the Apostle here saith, that Christ is all to all, meaning all believing Grecians, Jews, &c. to men of all Nations, and conditions, and so he teacheth how to expound that other place, That God would all men to be saved. Yea, hereby we may see that the Church of Christ is Catholic, it is universal spread over all the world, it is not to be drawn from the fellowship of all nations, to one city of Rome, or a piece of Europe, as it is by the Papists, or as once it was by the Donatists, to a part of Africa. But on these things I will not stand, the point more profitable hence offered is this.

In that the Apostle saith, Christ is all to all, even to all believers renewed according to God's Image whatsoever they be.

Hence we may gather thus much.

[Doctr. 4] That the most holy have need of Christ, even such as are most renewed in knowledge, and holiness stand in need of Christ his righteousness, to make them and their best works, accepted of the Lord.

The reason [Reason.] of this is plain (namely) this, because the most holy, and the most renewed, are but in part renewed in the time of this life, and their best works are but imperfectly holy, they are not answerable to the strict rule of God's justice. Hence it was that David prayed, Psal. 119.76. That God's mercy might comfort him according to his promise. He durst not stand to the rigor of his justice, but he fled to his mercy: and Job saith, Job 9.3. If man, meaning a man that is holy, or at least, thinks himself so, disputes with God, he cannot answer him one thing for a thousand. These and many other places of Scripture, make this a clear point, that the most holy have need of Christ, to make them and their works accepted of the Lord, Christ is all-sufficient to the most renewed. [Use. 1]

And let such as are in the greatest measure renewed, remember that though they be never so holy, yet they stand in need of the righteousness of Christ, and take heed of that hellish pride of the Papists, Pelagians, and Familists, who dream of perfection in this life.

Again, is it so, that even such as are most holy, have need of Christ. Oh then, how great need of Christ have others, who are not renewed, who have no manner of holiness in them, certainly they stand in exceeding great need of Christ, and yet commonly they have least apprehension, [Use. 2] and feeling of it. Many will confess that without Christ all are miserable, yet few feel themselves to stand in such need of Christ as they do: a plain evidence hereof it is, that thousands bless themselves in a conceit of their own goodness, that they are honest men, or women, they never bare malice to any, they ever dealt truly with all, and never did wrong to any: these indeed, are good things, but herein many applaud themselves exceedingly, and their own hearts tell them, they are righteous, and have no need of Christ.

Oh will some say, [Object.] we cannot think such a wicked thought, that we have no need of Christ, why, we confess our selves to be sinners, and therefore we acknowledge we have need of Christ.

I answer [Answer.] thee, happily thou dost confess thyself to be a sinner, yea a great sinner, but it is only in gross, and general terms; seldom, or never wilt thou confess thy particular sins, and if thou be convinced of thy particular sin, doest thou not then begin to extenuate, and lessen it, and say, that a great sin is a little sin, and a little sin is no sin? Yea, dost thou not sometimes seek to hide thy sin under the color of virtue? As that thy drunkenness, is but good fellowship, thy covetousness, but good husbandry, thy pride in apparel (which now is grown to a great height) is but decency, and whatsoever thou puttest on, or how garish soever thy apparel be, it is but going according to thy calling, I appeal to our selves, whether it be not so with many of us?

Now, what is this, I beseech you, but to say in our hearts, though with our mouths we confess, that we are sinners, yet in our hearts to say, we have no need of Christ.

Let us therefore labor to cast out of our hearts this wicked thought, labor thou to feel thyself to stand in such great need of Christ, as thou doest, in respect of the greatness of thy sins, and empty thyself of all conceit of goodness in thyself, and remember that the most renewed according to God's image, have need of Christ, and so become even nothing in thyself, that thou mayest be all in Christ Jesus, and that Christ may be all in all in thee.

Our Apostle having ended his exhortation to mortification, and putting away of sin, which exhortation was begun, verse. 5. and continued hitherto: In this verse he comes to exhort the Colossians to the putting on, and taking to themselves certain particular virtues, and he holds on his exhortation here begun to the end of verse 15. and it may thus be branched out, in regard of the virtues whereunto the Apostle exhorteth.

• 1 They are either such as he exhorts unto simply, verse 12.13.
• 2 Or by comparison, verse 14.15.
• 1 And again, the first sort of virtues, he sets down particularly in this 12. verse.
• 2 And then shows wherein they are to be declared, verse 13. (namely) in forbearing one another, and forgiving one another.

To come to the handling of this 12. verse, first of all, the note of inference (therefore) shows that this verse hath relation to something foregoing, and indeed it hath respect, to that the Apostle said, verse 10. that they had put on the new man, and from thence, he doth here further exhort them, to put on (as it were) the parts of that new man, as if he had said, you have already begun to put on the new man, therefore you ought to put on all the parts of that new man, so is this verse inferred, as a conclusion on that, that they had put on the new man, & here the Apostle reckons up certain particulars, belonging to the new man, which they ought to put on, five in number.

• 1 Tender mercy.
• 2 Kindnesse.
• 3 Humbleness of mind.
• 4 Meekness.
• 5 Long suffering.

Now therefore put on tender mercy &c. and this exhortation is not thus barely propounded, but it is backed and strengthened by an argument taken from a Decorum, in regard of their excellent estate, and that expressed in three things, that they were.

• 1 Elect of God.
• 2 Holy. And
• 3 Beloved.

And therefore it was meet and convenient, that they should carry themselves answerable to such an excellent dignity, Now therefore (saith the Apostle) as the Elect of God, holy and beloved &c. and so we see the dependence of this verse, on that which went before, together with the general matter contained in the same.

Come we to the words of it; In the original the words run thus, put on therefore as the Elect of God, &c. In that form of speech (put on) the Apostle doth still continue his Metaphor, taken from clothing the body, comparing the virtues here reckoned up, to the parts of that glorious vesture of the new man, or to goodly ornaments belonging to it (as the Elect of God.) This form of speech (Elect of God) is something different, both in the original and translation from that Titus 1.1. and that Romans. 8.33. and (as I take it) it comprehends more under it, and by (Elect of God) in this place, we are to understand not only such as were chosen of God before the world was, even from all eternity to life and salvation, but such as were also in time, by the preaching of the Gospel, called out and selected from the world, and effectually called to the knowledge of Christ, and to believe in him, and to repent of their sins, for we find (effectual vocation) sometimes thus expressed under the name of election, ye are a chosen, or Elect generation, and that he means thereby vocation, it is plain in the end of that verse, that ye should show forth the virtues of him that hath called you out of darkness into his marvelous light, now this election in time (namely) effectual vocation is here chiefly meant by the Apostle, when he saith (Elect of God) yet so also as he doth comprehend under it, eternal election, and his meaning is, when he saith (Elect of God) effectually called of God, being by him chosen to life and salvation, before the world was, (holy and beloved) that is, sanctified by grace, and beloved of God in Christ, thus then are these words to be conceived, as if the Apostle had said.

Now therefore seeing you have begun to put on the new man as a garment, still go on, and put on the particular parts, and goodly ornaments, that appertain to that glorious vesture, even those excellent virtues of tender mercy, kindness, humbleness of mind, meekness, and long suffering, as is fitting, and beseems such as are effectually called of God, being by him chosen to life and salvation before the world was, and sanctified by his grace, and beloved of him in Christ.

Let us now descend to such points of doctrine, as are here offered to our consideration.

And first note we the inference of this verse, on that which the Apostle had said before, that the Colossians had put on the new man, that they having put on the new man the Apostle here further exhorts them, to the putting on of these particular virtues of tender mercy, kindness, humbleness of mind, &c.

Hence take we notice of thus much.

That every such as are renewed in knowledge, and holiness [Doctr. 1] according to God's image, have need, notwithstanding to be stirred up to particular duties, exhortation to particular duties, of holinrsse is not needless, but very necessary even to them that are most holy, this is clear from this context, and we may further confirm it by other places of Scripture, Hebrews the 6 and 9. the Author of that Epistle saith, We have persuaded our selves better things of you, even such things as accompany salvation, and then verse 11.12. he doth desire them, that they should everyone show the same diligence, to the full assurance of hope unto the end, that they should not be slothful, but followers of them, which through faith and patience inherit the promises, 2. Peter 1. the Apostle having set before them, to whom he writ, that the power of God, had given them all things, pertaining to life and godliness verse the third, yet verse the fifth, he stirs them up to join one virtue to another: Therefore give all diligence thereunto, join moreover, virtue with your faith, and with virtue, knowledge.

[Reason.] Now the reason of this point is plain (namely) this, such as are renewed in knowledge and holiness, have in them indeed the seeds of all virtues, yet those seeds are much hindered, by the corruption of nature still remaining in them from breaking out, that they cannot bring forth fruits as they ought, and they have need to be helped forward, and as it were many times watered by the preaching of the Gospel, by admonition by exhortation, and by other good means, set apart to that purpose.

[Use.] And therefore for the use of this in a word, let not such as have the greatest measure of knowledge and holiness, think it needless for them often to be excited and stirred up, to holy duties, happily thou hast as much knowledge as he that is a teacher, yea thou art a teacher thyself, yet thy affections may be wrought on, and helped forward in holiness, by conference with others of meaner gifts, and private persons, & thou mayest be much furthered in comfort by them, as the Apostle shows in his own example Romans. 1.12. for I long to see you, that I might be comforted together with you, through our mutual faith, both yours and mine, and therefore though thou doest abound in knowledge and holiness, yet suffer thyself to be stirred up to particular duties, even in private, but especially in public, and to that end consider, howsoever thou mayest profit much in knowledge and holiness, by private reading and conference, yet through the merciful dispensation of the Lord, much more by the public ministry, and preaching of the word, that hath the promise and blessing belonging to it, and therefore make thou conscience to attend with diligence as oft as thou mayest, on the public ministry of the word of God's grace, as Peter called it, Acts 20.32. which is able to build thee further, and to give thee an inheritance among all them which are sanctified.

Observe in the next place that the Apostle here exhorteth the Colossians to put on tender mercy, kindness, humbleness of mind, &c. as the elect of God, holy and beloved, that is, as it becometh such as are effectually called, sanctified, and beloved of God in Christ, here then we may plainly see.

That there is, and ought to be a Decorum proper to the [Doctr. 2] Elect of God, holy and beloved, that true believers, called, sanctified, and beloved of God, in Christ, ought to carry themselves as beseems those that are called and sanctified, and answerable to their holy and happy estate, there ought to be a difference between the affections and lives of true believers, and the affections, and lives of others not yet called nor sanctified, which point is much beaten on, and often urged in Scripture, and especially in the Epistles of Paul, Romans the 6. and 13. saith the Apostle, Give yourselves unto God, as they that are alive, from the dead, and give your members as weapons of righteousness unto God, Eph. 4.1. I therefore being prisoner in the Lord, pray you that ye walk worthy of the vocation whereunto ye are called, & verse 17. this I say therefore, and testify in the Lord that ye henceforth walk not as other Gentiles walk, in vanity of their mind, Phil. 2.15. the Apostle would have true believers so different from others, as that they should, as lights shine in the world, holding forth the word of life, all which places manifest this point, that true believers ought to carry themselves as beseems them in regard of their excellent estate, being called, sanctified, and beloved of God in Christ, and that there should be a manifest difference between them and others, not called, both in heart and life; and this hath not only ground in the word of God, but it is also consonant and agreeable to reason, even reason it self may teach, that such as are taken out from the corrupt state of the world, and advanced to the glorious liberty of God's children sanctified, and beloved of God should demean and carry themselves according to so great preferment, and to such an excellent condition.

[Use.] And this is to be thought on by all such as are, or hold themselves to be effectually called, sanctified, and beloved of God in Christ, they are to remember the honor, and dignity of that holy and happy condition, and thereby to be stirred up to carry themselves accordingly, ever laboring to deck their souls inwardly with all the sanctifying graces of the spirit, and to shine forth in their lives in all holiness and godly conversation, and when they are set upon by Satan or the world without, or by their own corruption within, enticing them to any known sin, they are then to think on the honor of their high and holy calling, and thus to reason with themselves, shall I that am taken out of the corrupt ways of this world, be drawn back again to tread in the same path with them that are going towards hell? shall I that am sanctified, make myself like to such as are profane, and walk after their own lusts? shall I that am beloved of God, and within compass of his special love in Christ, by yielding to this temptation, make myself worthy to be hated of him? no, no, far be it from me, I am called of God, and I am to walk worthy of my calling, I am sanctified, and I am not so to defile myself, I am beloved of God in Christ, & I will not so requite his unspeakable love to me, this ought to be the meditation of all such as are effectually called, sanctified and beloved of God in Christ, and let them remember that a known sin in them, as pride, covetousness, or the like, not only wounds their own consciences, but it brings dishonor to God, and disgrace to their holy profession, it is a scandal to the weak, a means to keep back some, not yet called, it gives advantage to the obstinate, & opens the mouths of the enemies to the truth, and to profane persons, to speak evil of their holy profession, these things they ought to think on, and so to endeavor to walk answerable to their holy calling.

Observe we further, that the Apostle ioines these three things, together.

• Elect of God.
• Holy. And
• Beloved.

And he saith, these three were found in the Colossians, that they were Elect of God, holy and beloved, hence we may gather thus much.

That where God's eternal election (for that as I shown is [Doctr. 3] here implied) hath gone before, there holiness, and God's love manifested shall in time follow after, and in time they shall meet together, whom God hath elected to life and salvation before all times, they shall in time be sanctified, and made holy, and have God's love in time manifested to them, even shed abroad in their hearts, Romans 5.5. for howsoever such as are elected to life and salvation, are doubtless beloved of God before their calling, yet that his love is secret, and not known to them, till they be called and sanctified.

On God's eternal election, doth ever follow in time, holiness, and God's love manifested, and these three shall in time meet together, and this the Apostle teacheth plainly Ephes. 1.4. saith he, God hath chosen us before the foundation of the world, that we should be holy, and without blame before him in love. 2. Thess. 2.13. he saith, God hath chosen you to salvation, through sanctification of the spirit, and the faith of truth, whereunto he called you by our Gospel, to obtain the glory of our Lord Jesus Christ.

[Use. 1] This meets with that wicked conceit of profane persons, who use thus to speak, if we be chosen and appointed to life and salvation, undoubtedly we cannot perish howsoever we live, for God's election is certain and unchangeable, and therefore what need we endeavor to live holily, and to do any good works? Blasphemous mouth, and Profane wretch, whosoever thou art, doest thou not see how thou seuerest those things which God hath conjoined, and will have in time to be found together, in all that shall be saved? thou must know that whom God hath chosen to life and salvation from all eternity, them he hath also appointed in time to be holy, yea, it is a certain truth God's eternal election doth work in time in all his Elect, another election whereby they choose him to be their God, and God's eternal love doth in time work in them another love, whereby they love God again, 1. John. 4.19. we love him, because he loved us first, and therefore deceive not thyself, as God hath appointed to the end (namely) life and [Use. 2] salvation, so hath he appointed to, the means, to bring to that end, and none come to be glorified, but such as were before elected, called, justified, and sanctified, Rom. 8.30. think on it and remember it.

Again is it so, that on God's eternal election ever follows holiness, then here is comfort for such as are truly sanctified, they may hence gather and conclude, that they are in the number of God's chosen, & such as shall be saved, the Devil will suffer any man to say, he is one of God's chosen, his sins are forgiven, and he hopes to be saved; but would any man prove it, and have such proof of it, as may silence the Devil himself standing against it; let him then look to the holiness of his heart, and life, and if he be able thence to infer, and conclude his election, certainly he hath learned an holy, and sound kind of reasoning, and such as will never deceive him, but minister comfort to him at all times; and though the Devil roar, and tyrants rage, and breath out nothing but death and destruction against him, yet this will be his comfort, that he is one of God's chosen, and beloved of God, and therefore nothing can come to him to his hurt, but the Lord will turn all their malice, and mischief intended to his own glory, and his good, which is a sweet comfort.

What that form of speech (put on) doth offer to our consideration, I have heretofore shown; only this much further we may profitably consider in the application of it to these particular virtues, tender mercy, kindness, humbleness of mind, &c.

That these virtues are as goodly ornaments, and precious Jewels, wherewith we are to beautify and adorn our souls, this indeed is that clothing of broidered gold, Psalm. 55.13. that will make thee glorious in the sight of God, his holy Angels, and all good men. As for that tricking up of the body in newfangled attire, it makes thee but odious in the sight of God, and all good men; yea, it makes men, and women like to thyself scorn and contemn thee, yea point at thee, and say, there goes a proud fool,; therefore let all thy care, thy cost, and time be spent in decking thy soul with the rich, and precious gems, and Jewels, that are here reckoned up by the Apostle.

Now touching these particulars in general, we find that they are all such as are required in the Commandments of the second Table, as

• Tender mercy.
• Kindnesse.
• Meekness, and
• Long-suffering. Are comprised under the sixth Commandment, and
• Humbleness of mind: under the fifth and this is not to be passed by without some observation.

We are to mark that the Apostle coming to exhort, to put on the particular parts of the new man; he doth thus insist on those parts of the new man, that belong to the second Table of the Commandments, he passeth by the duties of holiness required in the first Table, (and though indeed, duties of holiness, and righteousness do ever go together, and are to be conjoined in all that are truly sanctified, yet the Apostle here passeth by the duties of holiness, and urgeth the Colossians to the putting on of the duties of righteousness, to express their renovation, and sanctification in duties of love, and mercy towards their brethren, our lesson hence is this.

[Doctr. 4] That our renovation, and sanctification must be expressed, and must appear, as in the duties of holiness towards God, so especially in the duties of love, and mercy towards men,; for howsoever sanctification, do chiefly consist in holiness towards God, yet is it most of all manifested in the duties of righteousness towards men. Hence it is that our Apostle, Gal. 5.14. saith, That all the Law is fulfilled in this: thou shalt love thy neighbor as thyself, his meaning is true love of men doth ever include true love of God, and he that truly loves his neighbor, loves God also, and so is the love of our neighbor said to be the fulfilling of the Law; and therefore it must needs be, that duties of love to men, do most of all manifest, and make known inward sanctification, I am. 1.27. Pure religion, and undefiled before God, even the Father, is this, to visit the fatherless and widows, in their adversity, and for a man to keep himself unspotted of the world.

Why, might some say, pure religion, [Object.] and undefiled in the sight of God who sees the heart is rather inward, and spiritual, consisting in faith, the fear of God, love of God, trust in God, depending on his providence, and in worshipping him in spirit and truth, in a reverent and holy use of his holy ordinances, and in religious sanctifying of his Sabbaths.

It is true indeed, pure religion doth chiefly stand in these things, but yet the power of it doth most appear, [Answ.] and show forth it self in duties of love to men; and that is the meaning of James when he saith, Pure religion, and undefiled before God, &c.

By this we may plainly see, that those men and women [Use. 1] which the Papists do magnify, and esteem the most holy, and most religious persons in the world, and as Angels amongst men; their Moncks, Nuns, Friers, and such like, have no dram of true holiness, and religion in them; true holiness ought to show it self, not only in holy duties towards God, but in duties also of love, and mercy towards men. Now they are tied, by their order, to live apart, from all society of men, and to spend their days in contemplation, in prayer, and fasting forsooth, and not to have anything to do with other men in the world, and therefore certainly there is not any iotte of true holiness in them.

Again, by the doctrine delivered, we may see that many [Use. 2] amongst us deceive themselves with a vain shadow of holiness, for why? Do not many amongst us content thenselves in hearing the word, receiving the Sacraments, and happily they add to these an harmless life, they do no hurt, alas, What is all this? What good do they? Where is their tender mercy, their kindness, their meekness, their long suffering? These things are not to be found in them; it may be they profess, and say, I have enough for me, and mine, I will betake myself to a quiet life, I will not trouble myself with worldly cares, and businesses, I will go to the Church, and serve God, and it may be, they do all these things, they serve God, in the outward duties of his worship, but still they are as covetous, & as hard hearted as ever they were, still as fierce, and as ready to be stirred up to wrath, and revenge, and still as far off from the duties of love, and mercy, which cannot be performed without cost, and charge, as ever before; Is this holiness? Is this religion? Is this a service of God pleasing unto him? No, no, deceive not thyself, true holiness, and true religion is that which shows it self, not only in duties of holiness towards God, but in duties of righteousness also towards men: and the true service of God is to love, and serve him in serving of men, in doing duties of love and mercy to men. Think on it, and remember it, and let no day pass thee without some good work of love to thy brethren, no more then it doth without prayer, and other holy duties of God's worship.

Come we now to the paticulars here urged by the Apostle; the first is, (Tender mercy.

(Put on tender mercy) The original words are, bowels of mercy, which is a Metonimicall form of speech often used in Scripture, whereby is meant, pity and compassion towards them, that are any way afflicted, or in any misery. And here the Apostle doth understand such a measure of pity, and compassion as affecteth the very entrails, and bowels, making the bowels to dilate themselves, and (as it were) to open themselves, and to burn and yearn within.

Here then, not to speak of this virtue so much as [Doctr. 5] might be said of it, but only so much as the words of the Apostle do lead us unto.

We are first of all taught, that we are to be tenderly affected towards those that are any way afflicted; we are to put one such pity, and compassion towards them that are in any distress, as doth move our hearts, towards them, and doth possess our hearts, with a true touch and feeling of their misery; yea, with as lively a sense of it, as if we our selves were in the same case with them, this is clear from this manner of speaking, (bowels of mercy) as may easily appear by the use of this phrase, in other places of Scripture, Gen. 43.30. It is said, that Joseph's affection was so strongly moved towards his brother Benjamin, that his bowels were enflamed, and did burn within him. 1. King. 3.26. We read that one of the women that contended before Solomon about the living child, was not able to endure that the child should be divided,, because, saith the text, Her compassion was kindled, her bowels were moved, and did yearn, and burn within her: and we may read of it in many other places, that the greatness and tenderness of affection, is set out by moving, and yearning of the bowels, and therefore this form of speech (bowels of mercy) doth teach us to put on such pity, and compassion towards such as be in distress, as doth work in us a lively sense and feeling of their misery. And hence is it, that we are exhorted to weep with them that weep, Rom. 12.15. and to remember them that are in bonds, as though we were bound with them. Heb. 13.3.

The reason, [Reason.] and ground of this is plain, we are members of one, and the same body, and the Lord hath laid it as a Law on the members, that if one member suffer, all suffer it. 1 Cor. 12.26.

Now before we come to the application of this point, [Quest.] a question is to be answered: it may be demanded whether we are to be touched with a feeling compassion towards them that suffer just punishment for their evil deeds, when we see God's punishing hand on wicked persons for their evil doing, or no.

Answer, [Answ.] We are at all times to follow the rule rule of Christian love which teacheth us to put on tender bowels, pity, and comiseration towards all in distress, being of the same nature with us; yet with this difference, if they who are punished, suffer as blasphemers, or traitors, and for any offense directly against God's glory, the good estate of the Church, and religion, then we may be so far from pitying them, and sorrowing for them, and putting on tender bowels in regard of their sufferings, as we may be glad, and rejoice, not pleasing our selves in the smart of any be they never so wicked, but for other special causes, as

[ 1] First, for the manifestation of God's justice, because we love God, and his glory is dear unto us, we may magnify, and praise his justice in punishing such wicked persons, according to that, Psalm 58.10.11. The righteous shall rejoice when he seeth the vengeance, &c.

[ 2] Secondly, in regard of others, who at their punishment may learn to fear, as it is said of the bands of Aram stricken with blindness, that they come no more into the land of Israel, 2. King. 6.23.

[ 3] Thirdly, because the godly are bettered by their example, they are thereby moved to consider the corruption of nature, how far it carries, if it be not abolished, or restrained, and so they are stirred up to a more narrow watch over their own hearts and ways.

[Use 1] To return to our purpose, and to make use of the doctrine delivered.

First, it being so that we are to put on tender bowels towards the afflicted, and to them that are in any misery: certainly, then it ought to be far from everyone of us to insult over such, and to make our selves merry with their affliction, as the manner of some is, to take advantage on the affliction and misery of others, to deal hardly with them, to add affliction to affliction, and to heap one misery upon another, and it is most barbarous and brutish, and after the manner of the dog to fall upon him that is down, it argues exceeding hardness of heart; for the afflictions and miseries of our brethren are visible Sermons, moving us to pity, and compassion, and things seen make deeper impression then things only heard of, if we then seeing the miseries of our brethren be not moved with pity towards them, but rather we insult over them, or we take advantage thereby to deal hardly with them, it is an argument of extreme hardness of heart. Psalm. 69.26. They persecute him whom thou hast smitten. Therefore lay iniquity on iniquity, and punish one sin with another, or add punishment to punishment, which is an heavy cross, and to be thought on by all such as insult over them that are in misery, or take advantage thereby to deal hardly with them.

Again, is it so that we are to be tenderly affected towards [Use 2] them that are any way afflicted: yea so to be affected towards them, that our inwards are to be touched with a feeling of their misery. Surely then we are not to content our selves with that pity that is too common in the world, (namely verbal pity) a Lord help thee; or as James sets it out, I am. 2.26. Go thy ways, warm thyself, fill thy belly, &c. and yet supply nothing that is needful; no, no, that is no feeling pity, a feeling pity (doubtless) will make both the tongue to speak, and the hands to minister that which may bring ease and comfort, and where there be bowels of mercy, there will be ever a willingness, and readiness to the works of mercy. And therefore deceive not thyself, if thou be hardly drawn to any work of mercy, and it must be pulled from thee as it were by main strength, by many arguments, reasons, and many inducements, thou hast no bowels of mercy, thou hast no feeling pity in thee, and if no feeling pity be in thee to the distressed members of Christ, it seals up to thee a fearful conclusion, even this, that thou art not of the same body with them, and that thou hast not yet felt the love of God in thy breast, neither hast the love of God dwelling in thee. The text is plain, 1. John 3.17. Whosoever hath this worlds good, and seeth his brother have need, and shutteth up his bowels from him, or against him, how dwelleth the love of God in him? Remember therefore for a conclusion of this, the argument here used by the Apostle, he wished the Colossians, as the elect of God, holy, and beloved of God, to put on tender mercy; so I say to thee, if thou wouldest be sure of thine own election to life and salvation, if thou wouldst have an infallible note of true holiness, and if thou wouldst prove it to the comfort of thine own soul, that thou art beloved of God in Christ, then content not thyself with verbal pity, but put on bowels of mercy, let the known misery of others enter into thine heart, and move thy bowels towards them, even to minister ease and comfort as any occasion shall be offered, and as the Lord shall enable thee.

[Doctr. 6] Here further, in that the Apostle saith, put on bowels of mercy, we are taught, whence the works of mercy, and the comfort we minister to others, either in word or deed ought to proceed, (namely) from the inward moving, and yearning of the bowels, from the heart tenderly affected towards them, to whom we do any good, Isai. 58.10. The Prophet saith, if thou pour thy soul out to the hungry. He requireth not only a pouring out of food to the hungry, but with the food a pouring out of the soul. 2. Cor. 9.7. As every man wisheth in his heart, so let him give, not grudgingly, or of necessity. Let this gift come from the wish of his heart and that the Apostle there adds (for God loveth a cheerful giver) may be the reason and ground of this duty, [Reason.] God loves cheerfulness in giving, and requires cheerfulness in all the works of his service Rom. 12.8. and there can be no cheerfulness, unless the work come from the inward affection of the heart, therefore every work of mercy ought thence to proceed. even from the inward moving, and yearning of the bowels.

[Use.] And take we notice of this, and know that it is not a work of mercy pleasing to God, that comes either from ones superfluity, or from the importunity of them that are in distress, or from example of others inviting us, or from a desire of praise or the like, much less that which is forced out from torture, or torment, to stop the mouth of a guilty conscience, as when wicked rich men lying on their death beds, are forced thorough the gripes of a galled conscience to give something to charitable uses, no, no, beneficence acceptable to God comes only from tenderness of heart, and without that, all our bounty or show of mercy whatsoever, is nothing worth; for the Lord looks rather at the affection, then at the outward action in all duties of love and mercy, and here is comfort for such as are of tender bowels, though they be not able to do any work of mercy, art thou tenderly affected, towards the afflicted members of Christ? canst thou mourn with them when they mourn cannest thou pray for them when they are in distress, [Use. 2] though thou be not able to help them? assure thyself, thy affection is as pleasing to God, as if thou wert able, and didst indeed minister help unto them, think on that to thy comfort.

One thing yet remains to be noted, the Apostle saith, (bowels of mercy) he speaks in the plural number, hereby teaching.

That our mercies must be of diverse kinds, according [Doctr. 7] to the sorts of miseries, and often repeated, according to the diverse subjects of miseries, or long continuance of them, It is not enough to minister outward comfort alone, or inward alone, to him that is afflicted both in body and mind, [Use.] nor to enlarge our bowels once to him whose afflictions continue, or to one or two, where there are many, whose misery should open and affect our bowels.

Now to the second virtue here urged by the Apostle, (kindness) put on kindness.

This virtue extendeth & reacheth further then the former, for pity and compassion is proper to those that are in some affliction and misery, but kindness goes further: It reacheth to all, whether in prosperity or adversity, it is a sweet & loving disposition of the heart, and a courteous affection to all, showing it self in pleasing and good speech, it is an easines to be used & employed for the good of others for so the original word doth properly signify, and we find it so used in other places of Scripture, saith our Savior, my yoke is easy the word is 〈 in non-Latin alphabet 〉 , and it may be rendered kind, my yoke is kind, if saith the Apostle, ye have tasted how bountiful the Lord is; it may be rendered, how sweet, or how kind the Lord is, and so in many other places that might be cited. Here then we see what is required of us, namely this, that we put on a sweet loving affection of heart [Doctr. 8] towards all, showing it self in kind speech & countenance, that we show our selves affable and courteous to all, and tractable and easy to be employed for the good of all; That is true kindness and courtesy, & this we are required to show one to another, Eph. 4.32. be ye courteous one to another, and tender hearted, forgiving one another, even as God for Christ's sake forgave you, and Gal. 5.22. gentleness is reckoned up among the fruits of the spirit.

Now this virtue as it hath relation to the afflicted, it is to be manifested in yielding comfort and refreshing to them, and standing by them to help them in time of need, and to do them good, Absalom could find it as a fault in Hushaie, that he went not with his friend David in time of need, 2. Sam. 16.17. is this thy kindness to thy friend? and as it hath respect to others not afflicted, it is to be expressed as before I have shown, in giving good speech, and in showing good countenance, and in easiness to be used in anything wherein we may do good to others: and this is to be considered of us, [Use.] true kindness stands not in cap and knee, in bowing and bending, and in outward ceremonies and complements, no, no, that is but the courtesy of the world, it is commonly severed from good affection, yea, sometimes it is a mask of a wicked and ill affected heart, & a work of the flesh neither is it to be esteemed true kindness that stands in practice of plausible behavior, as in drinking with the drunkard, which is counted a note of a kind nature, or when men make themselves popular and pleasing to others by giving way to them in their sinful courses, as in yielding liberty to such as live under them for all licentious and disordered manner of living, suffering them to swear and swagger, and to be profane without check and controlment: they that so do are accounted kind, as ye shall hear some servants say, oh such a man is a kind master, do his work, and I warrant you then he will let you do what you will, work hard all the week, and he will let you run whether you list upon the Sabbath day, is this true kindness? is this a fruit of the Spirit? no, no, true Christian kindness takes not away necessary restraint, and correction but doth mitigate and moderate it, making it more easy to be borne; and profitable true kindness consisteth in a tractable willingness, in a facility and easiness to be used only in that wherein we may do good to others, yea in an easiness to be employed for the good of all, which is to be marked of us, for we may be deceived with [Use. 2] the shadow of this virtue. Many heathen men have had, & many mere natural men may have in them the counterfeit of this virtue, they are kind to such as are kind to them, and friendly to their friends, but true kindness must go further, we must therein be like God himself, his example must we follow Luke 6.35. he is kind unto the unkind, and to the evil, so are we to be kind to our enemies and those that hate us, and there must be in us an easiness to be used for the good of all whatsoever they be, friends or foes, remember we that.

And now to stir us up to the putting on of this excellent virtue, consider with me these two things.

First, true Christian kindness is a special means to win the hearts of all unto us, he that is truly kind, tractable, [ 1] and easy to be used for the good of others, takes the best way to knit the hearts of all especially of all good men unto him, yea to seal up to his own soul an assurance of God's favor and loving kindness, the shadow of this virtue in heathen men hath been of that force that thereby they have maruellouslie carried away the hearts of men, and hence it is that many profane and wordly men do much affect this virtue, or at least the shadow of it.

Again consider on the other side that whatsoever other good qualities a man hath, yet if he be of an unkind and churlish nature he shall never win the hearts of men, nor ever prevail in any worthy service, in Church, in common-wealth or family, a sower, cynicall, and churlish behavior is distasteful to everyone. How was David galled with Nabal's churlish answer? he endured with patience Saul's laying wait for his life, and Shemeies cursing of him, but he could not endure that answer of Nabal; and had not Abigail met him and persuaded him to the contrary, he had not left to Nabal by the dawning of the day any of his house to pisse against the wall.

If then we desire to be loved of all and especially of our brethren, all good men, yea to be assured of God's favor and loving kindness towards us, yea so to be loved of all men, as may be for our own good, and the good of others. Let us put on a loving and kind disposition of heart towards our brethren, yea an easiness and tractable willingness, as much as we are able to be employed for the good of all, whether they be kind or unkind to us; and remember that this virtue of kindness is of most excellent use in every worthy service either in Church, common-wealth or family, it wins men's hearts to us, and the hearts being wonn • they are easily wrought on to any good purpose.

Come we to the third virtue (humbleness of mind) put on (saith the Apostle) humbleness of mind, touching this virtue know we

That humbleness of mind, is a mean and moderate estimation of our selves, and of all the good gifts and graces we have, either of body or mind.

It hath a double relation, either to God, and then it is an acknowledgement of our nothingnes (as I may so say) and that all we have is from God, or it hath respect to men, and then it is an esteeming of others better then our selves, namely, such as are truly called, and God's children, and this is the humbleness of mind here meant.

Here then first we see, we are to carry in us an humble [Doctr. 9] mind, a mean and moderate estimation of our selves in respect of other men, we are to esteem others better then our selves, and to this purpose the Apostle saith, Rom. 12.16. be not high minded, but make yourselves equal to them of the lower sort, and yet more plainly, Phil. 2.3. let every man in meekness of mind, esteem other better then himself: I might add to these, other places of Scripture to show that this is our duty, but I choose rather to stir us up to the practice of it, for it may be we will easily yield that this is our duty, that we ought every man in humbleness of mind, to esteem others better then our selves.

Yet this virtue is hard to obtain, it is contrary to nature it is agreeable to nature, to be proud of good things, as appears by Herod, Act. 12.13. and Saul, who was offended that David was preferred before him in the song, 1. Sam. 18.7. Saul hath slain his thousand, and David his ten thousand, yea, men are naturally proud of the shows of things that are not in them, of glosses and shadows of good things, yea, and sometimes when they know they are not in them, but clawbackes and flatterers do ascribe to them, and therefore to stir us forward, in the practice of this duty, even in humbleness of mind, to esteem others better then our selves, consider with me only these two things.

First, we may see many good things in others, which we [ 1] want, for God gives his graces not all to any one, least he should have matter of pride, but some to everyone, that none should be subject to contempt, yea, we may sometimes see those good things that be in us in greater measure in others, then they be in us.

Again, consider that we are privy to more sin and corruption in our selves, then we can be in others.

How many evil things are in us, if we search and ransack our own hearts, which may worthily make us hang down our heads, and esteem more basely of our selves then any other man can with any color of reason speak or • hinke of us? let these things be duly considered, and they will help us to hold down our harts in humility, and take from us all matter of lifting up our selves above others; away then with those vain and foolish words, I am as good as thou. I am his better, and the like; away with such proud and lofty thoughts, and let us put on this glorious ornament of humility; let us in humbleness of mind everyone esteem another better then himself.

Observe we in the next place, the form of speech here used by the Apostle, he saith not, put on humility, but humbleness of mind, hence we are taught,

[Doctr. 10] That true humility is seated in the heart and mind, they indeed are truly humble, that are of humble hearts and minds.

And thus we read, that David clearing himself of ambition, and protesting his humility before the Lord. Psal. 131.1. saith, mine heart is not haughty, first he begins with the lowliness of his heart, and then descends to protest his humble outward carriage, it is the exhortation of the Apostle Peter 1. Pet. 5.5. deck yourselves inwardly in lowliness of mind: for God resisteth the proud, & giveth grace unto the humble, let your humility be inwardly in heart & mind.

[Use. 1] First this doth discover to us, that the Papists do but blear the eyes of the world with a counterfeit show of humility, they would make the world believe that some among them are the most humble and mortified men alive, in that forsooth they forfake lands and goods, and put on the habit of a poor monk or frier, but indeed there is no true humility in them, for under their show of humility, they nourish in their hearts, the greatest pride that can be, even a vain confidence in themselves, challenging to themselves a state of perfection.

Again, this doctrine, that true humility is seated in the [Use. 2] heart, doth uncase and pull off the visor of humilty from the face of many in the world, who make a fair show, & carry a fair pretext of humility, that forsooth they can be content to lay their hands under the feet of their brethren, to perform the basest office to the meanest, when indeed they mean nothing less, happily they would lay their hands under their feet to supplant them, or as Absalom did. 2 Sa. 15.5. make themselves plausible and familiar to strengthen their hands in bad purposes, let such know, that as they put on the counterfeit of so excellent a grace as humility, and varnish over their wicked intents with so fair a gloss, that their hypocrisy in this respect is the greater, and without repentance they shall receive the reward of such as cover sin with a lie, even punishment double in proportion to that which is due to open offenders, for their sin is doubled and enfolded one within another, and their punishment shall be answerable.

It remains that we answer a popish cavil occasioned, from this, that we are to put on humbleness of mind, they of that faction, cry out against us and say; we be far from humbleness of mind, in that we hold certainty of salvation by faith, say they, you are proud and presumptuous, & carry yourselves too high upon that excellent gift of faith, which indeed is a mere cavil, and herein they deal most iniuriouslie with us, they may if they will observe that we build not certainty of salvation upon the gift of faith, or upon the dignity of that gift, as they do on the merit of works of grace, having (as they say) power given of Christ to merit, for that were arrogancy indeed, but we build assurance of salvation by faith, on the promise of God propounding mercy, remission of sins, justification, life and salvation, that by true faith, lay hold on the death and obedience of his son incarnate, which is a rock that never can be shaken, therefore we cannot be justly taxed with pride and presumption, for holding certainty of salvation by faith apprehending the promise of mercy in the active and passive obedience of Christ.

Now to the 4. virtue here urged by the Apostle (meekness) put on meekness; touching this virtue, that we may rightly conceive it, know we that meekness in a general acception of the word is a calmnes & quietness of heart and mind, a settled & quiet disposition of mind; free from perturbation, when the mind is settled & quiet, free from passion & disordered affections, then in a general sense there is meekness.

Now this calm & quiet disposition of heart & mind hath a double relation, either to God, and then it is a quiet and silent subjection of our hearts to the will of God revealed, though therein our wills be crossed, a meek submission of our wills to God's will revealed, though never so contrary unto them, and to this David exhorts, Ps. 4.4. examine your own heart upon your bed, and be still; and of this spoke the Prophet,, Isaiah 30.15. In quietness & in confidence shall be your strength, as if he had said, your strength must be exercised, not in striving against, but in the enduring of God's hand or it hath relation to men, and then it is a quiet & calm disposition of heart, as is neither prone to provoke, [Doctr. 11] nor easily provoked to anger, by any injury, & this is the meekness we are to understand in this place, & not the other.

Here then is required of us, even of as many as hold our selves, to be the Elect of God, that we put on calm & quiet spirits, that we carry in us such a disposition, as is neither prone to provoke, nor soon provoked to anger by any injury, and that is meekness. We read 1. Pet. 3.4. that a meek and quiet spirit are joined together, as indeed being one & the same thing, and we shall find this duty often urged in Scripture, I refer you to the reading of Ephes. 4.2. Gal. 5.23. it is reckoned there among the fruits of the spirit, and 2. Tim. 2.25. the Apostle teacheth Tymothy to instruct with meekness, them, that are contrary minded, a worthy example of this we have in Moses, Numb. 12.3. who being much wronged by Aaron and Miriam, yet was meek, and not stirred up to anger; yea, he is there pronounced, by the mouth of the Lord to be a very meek man, above all the men that were upon the earth. Other examples and testimonies might be added, but these are sufficient to clear it that this is our duty, namely, that we carry in our bosoms, meek and quiet spirits, and such a disposition of heart, as is neither prone to provoke, nor soon stirred up to anger. [Use.]

Here then come such to be taxed, and justly to be reproved, that are of hot, hasty, and turbulent spirits, soon stirred up to anger on every trifling occasion.

Now too many such untaught and untamed hearts be amongst us. Are there not many that show themselves of unquiet and turbulent spirits, on the least occasion that may be? Yea, are there not some that if they have but a conceit of a wrong offered, or done to them, if they but imagine such a thing, are so far carried in their passion, and perturbation, that they show themselves boisterous, and threaten to do great matters?

Happily thou wilt say, why? Do not wrong me, [Object.] nor any way disgrace me, and I am as quiet as any in the world, you may live quietly enough by me I warrant you, as long as you live, but if you do me injury, if you cross me of my will, then you must bear with me, I am somewhat passionate, and I cannont endure that.

Is it so, that thou canst not endure to be wronged, [Answ.] nor to have thy will a little crossed? Where is then that Christian meekness that ought to be in thee? Surely, of thine own mouth may we judge of thee, thou a • t as meek as a Bear, or a Lyon, or as the Devil himself, he is quiet when he hath his will, but if that be crossed, then he rageth; and so is it with thee, as we we may gather by thine own confession. Oh deceive not thyself, true Christian meekness that ought to be in every child of God, is a quietness and calmness of Spirit, when injuries and wrongs are offered or done to him, and that is the thing thou must labor for, thou must put on such a disposition of heart, as is neither prone to provoke, nor soon provoked to anger by injuries and wrongs, and that being once obtained thou art of a meek and quiet spirit.

Now then, to stir us up to the putting on of this excellent virtue, consider we,

[ 1] First, the excellency of it, it is a virtue of great account, and a thing much set by in the sight of God. 1. Pet. 3.4.

[ 2] Secondly, it is a testimony that we are taught of Christ and have his Spirit in us, Matth. 11.29. Learn of me (saith our Savior Christ) that I am meek and lowly in heart, and ye shall find rest unto your souls.

Thirdly, consider (amongst others) that one excellent [ 3] effect of this virtue recorded, Prouerb. 15.1. that it is of force, being expressed by soft and meek words, not only to keep wrath from breaking out, but also to cause wrath, yea fiery wrath, being broken out, to return and go back again. A worthy example hereof we have in Gideon, Judge. 8.2. who with a mild and meek answer appeased the hot and sharp words of the proud Ephraimites against him, so as they had not a word to reply, the text saith, verse. 3. Their spirits abated towards him.

Consider further, that comfortable promise that is [ 4] made to such as are meek, Matth. 5.5. That they shall inherit the earth. Blessed are the meek, for they shall inherit the earth: they shall have possession of outward good things, so far forth as it may stand with God's glory, and their good. Yea so far forth also, they shall be hid in the day of the Lord's wrath. Zephan. 2.3. They shall be protected from danger, when the Lord doth execute his judgments in the world.

If then we could be clothed with such a garment, as is much set by in God's sight, if we would testify it to our selves, and others, that we have received the Spirit of Christ, (and he that hath not his Spirit is none of his) if we would prevail against that, which in force is able to withstand, even the wrath and rage of sinful man, and if we would have assurance that we have right and title to the comfortable promise of God, touching the fruition of the good things of this life, and protection from evil in the day of the Lord's wrath, so far as may be for his glory and our good: and in one word, if we would be truly glorious in this world, and have assurance of everlasting glory in the life to come. Then let us learn of the King of glory, Christ Jesus, to be meek and mild in spirit, and let us put on such a disposition of heart, as is neither prone to provoke, nor soon provoked to anger.

Come we to the last virtue here urged by the Apostle, (Long suffering.)

Concerning this virtue, know we, that long suffering differs not from meekness in kind, but only in degree, for it is nothing else but a further degree of meekness, and that we mistake it not; we must understand, that this virtue also hath a double relation, there is a long suffering in respect of God, and that is a continued quiet submission of our wills to God's will, under a long continued affliction, when the hand of God is long continued upon us, and we continue to subject ourselves to it in patience and silence, that is long suffering in respect of God, and that is called long patience, James 5.7. And of that the Apostle speaks Cap 1.11. Strengthened with all might through his glorious power, unto all patience, and long suffering, with joyfulness.

There is also a long suffering in respect of men, and that is the longsuffering here meant.

And it is a continued calmness and quietness of mind after many injuries and wrongs offered, or done by men, when a man being much, and often provoked by injurious words, or deeds, doth notwithstanding quietly pass them over, and put them up, and is still quiet and calm, not provoked to anger, then is he long suffering.

[Doctr. 12] Here then we see, that we are to put on a further degree of meekness, we are to be of meek and quiet spirits though we be provoked to anger, after many offenses and injuries offered, and done to us, it is our parts to be of meek mind • , and not to be stirred up to anger, I will not stand long to prove this, being (as we said) but a further degree of meekness, read only, Gal. 5 22. this virtue is there reckoned up among the fruits of the spirit, whereby we are known to be the children of God, 1 Cor. 13.4. It is reckoned as one, yea as the first of those excellent properties of love, that love is long suffering, and in many other places that might be cited, we find this virtue commended to us, and indeed, it is a virtue rare, and scarce to be found in this age of the world.

[Use.] Where is that man that doth quietly, and in silence pass by many injuries and wrongs? Nay, we are so far from long suffering, that we will now suffer nothing at all. Yea, some stick not to say, they will carry no coals: and others hold it a disgrace to them, to pocket, and put up an injury, and say, shall I suffer myself to be made a fool, and so indeed to avoid the name of fools they will do the works of fools; for anger resteth in the bosom of fools Eccles. 7.11. and many other reasonings of the flesh there be against this worthy grace of long suffering.

Now in a word to stir us up to the putting on of this excellent virtue, consider we,

[ 1] First, that long suffering is one of the properties of God himself, he is slow to anger, and abundant in goodness and truth, Psa. 103.8. the Lord is full of compassion and mercy, slow to anger, and of great kindness.

Again, consider the excellency of this virtue, many [ 2] ways set forth unto us in the book of God. As Proverbs 14.29. He that is slow to wrath is of great wisdom, and Prov. 15.18. It appeaseth strife. Proverbs 16.32. He that is slow unto anger, is better then the mighty man, and he that ruleth his own mind, is better then he that winneth a City; no Conqueror so mighty as he that subdues his own passions. Prov. 19.11. The discretion of a man deferreth his anger, and his glory is to pass by an offense.

Howsoever then the world esteems long suffering a note of folly, and want of wisdom, yet let us rest in the testimony of the holy Ghost, that it is true discretion and wisdom to put up injuries and to pass by offenses. Let us endeavor to adorn our selves with this goodly ornament of long suffering, which indeed declares true wisdom, is a note of true valor and strength: and (which is chiefly to be remembered of us) it makes us like to God himself, and so brings comfort to our own souls. Let us think on these things, and be hereby stirred up to the putting on of this excellent virtue.

Now here a scruple is to be removed, in that the Apostle saith, Put on long suffering, and he speaks indefinitely, not limiting his speech (as you see) to a long suffering of some kind of injuries.

Hereupon a doubt may rise. Some may say, why? Some kind of injuries are such, as if we suffer them but a little time, we hazard the loss of our lives, and the utter overthrow of our state, and therefore we doubt whether we are to be long suffering in respect of them, or no.

For removal of this doubt, [Answer.] we must learn a difference of offenses and wrongs.

Some are light offenses, such words and deeds as only offend us without any loss or hurt to us, and these we are to tread under our feet, and to pass by as though they were never spoke nor done, and of those is that place to be understood, Prov. 19.11. It is a man's honor to pass by an offense.

The second sort of offenses there be that are more then offensive (namely) such as bring some small hurt to our goods, life, or good names, and these we may take notice of by the example of Christ, John 8.40. but withal we must do as he there did, put them up, and belong suffering in respect of them.

A third sort of injuries there be that go yet further, (namely) such as bring danger to our lives or estates, either in our goods or bodies, and these we may take notice of, and we may seek a lawful remedy against them, sooner or latter, according to the known danger of them, yet so, as in our seeking a lawful remedy against them, we still carry in us meek and quiet spirits, for even in seeking a remedy against great injuries, such as endanger our lives or states, we are to be long suffering (that is) of quiet spirits; we must take heed that we nourish not in us a lust of revenge, when we seek the righting of some great wrong, by lawful and appointed means. The Apostle hath taught us, Rom. 12.19. that we must not avenge our selves, vengeance is the Lord's right, and we may not encroach on it, either by thought, word, or deed.

In this Verse our Apostle comes to show wherein the two last named virtues, (namely) meekness, and longsuffering, are to be declared, & he sets down distinctly two things wherein they are to be expressed and manifested.

First, in forbearing one another. and [ 1]

Secondly, in forgiving one another. [ 2]

And the second of these he doth further amplify.

First, by the matter of forgiveness, what we ought to [ 1] forgive one another, and that is matter of quarrel, generally propounded, If any man have a quarrel to another.

Secondly, by an argument, enforcing such forgiveness, [ 2] taken from the example of Christ, wherein is also expressed the manner of forgiveness, that it ought to be as Christ forgave us, Even at Christ forgave you, even so do ye.

These be the heads and general things contained in this verse▪ come we to speak of them as they lie in order, and first, of Forbearing one another.

Touching this we must know, that to forbear is (according to the nature of the word here used) with patience to suffer and tolerate such things in our brethren, as are troublesome and grievous unto us; for the proper object of tolerance or forbearance, is the unpleasing disposition or behavior of our brethren, their disposition and manners that are offensive and grievous to us. And so the meaning of the Apostle, when he saith, Forbearing one another, is, as if he had said, tolerating, or suffering with pasuch things in one another as are offensive to you, supporting one another in love, for so the word is rendered, Ephes. 4.2. Supporting or bearing one with another in such things as are found in your brethren troublesome, and grievous unto you.

Here then we may easily see, what is the duty laid before us, (namely) this, that we are to manifest and express our meekness and long suffering in a patient sufferance, and toleration of such things in our brethren as are troublesome and grievous unto us, in a quiet bearing with their unpleasing disposition, and manners; and that we be not deceived in this duty, know we more particularly, that our meekness ought to be expressed in tolerating and bearing the infirmities and frailties of our brethren, appearing in their outward actions, as their hastiness, slowness, rashness, frowardness, or their passions and perturbations, appearing likewise in their actions only, so farreforth as they are displeasing unto us, or do therein wrong us.

We are not indeed to tolerate and suffer the open offenses and sins of men, but we are to admonish and reprove them for the same, keeping our selves within the compass of our callings, yea if so be God's glory be called in question, or the salvation of men be like to be hindered, we are then for a time to lay aside meekness, and to put on severity. We read that Moses the meekest man on the earth, when he saw the people of God worshiping the golden calf, was so incensed with anger, that he brake the two Tables in pieces beneath the mountain, Exod. 32.19. he took his sword, and together with the sons of Levi slew three thousand of the people the same day, as we find verse 28. Yea, Christ himself though he would not break a bruised reed, yet when he had to deal with the great corruption of the Scribes and Pharisees, [Doctr. 1] he denounced woe upon woe, Mat. 23.13. So then the duty is thus to be conceived.

We are to manifest our meekness, and our quiet suffering and bearing, with the infirmities of our brethren, as their hastiness, slowness, or other passions and perturbations, appearing in their actions, so far forth, as they are displeasing to us: and this is it that we are exhorted to, Ephes. 4.2. That we support and bear up one another in love, in regard of infirmities. And Gal. 6.2. saith the Apostle, bear one another's burden, meaning such things in our brethren as are like burdens, even troublesome and grievous unto us.

[Use.] Now before we come to press this duty, we may hereby easily see, that such persons are far from Christian meekness, who will not forbear their brethren in the least thing that may be.

Yea, some there be, whose mouths (publishing their own shame) stick not to say, I cannot forbear, I must needs speak my mind, yea, some are grown so shameless as to say, I will not forbear him, say what you can, and he shall have as good as he brings, I can be as hot and as hasty as he for his life.

Surely, they that thus speak, are far from Christian meekness and long suffering, and as yet can have no assurance that they are in the number of the Elect of God, and that they are beloved of God in Christ.

Now then to stir us up to the practice of the duty laid before us.

Consider we first the necessity of this duty of forbearance, how needful a thing it is, to bear with the infirmities of our brethren, and with their displeasing passions, [ 1] so farrefoorth as they are displeasing to us; it is so necessary, and of so great use and consequence, as without it we cannot lead a quiet and comfortable life, in any society, if one be as hot, as hasty, or as froward as another, there can be no comfortable fellowship in any society, neither indeed where that is. can any society be firm and durable.

And again:

Consider the benefit that comes by bearing with the [ 2] frailties of our brethren. We thereby many times turn aaway much hurt from our selves and others, for as Solomon saith, Prov. 18.16. a fools lips come with strife, it is not so much the occasion given, as lips that make strife, it is not so much the hastiness of the one, as the hot reply of another, that worketh a quarrellous contention, which by forbearance may be avoided, yea, we bearing with our brethren, sometimes for the present, may afterward (the passion once overpast) have any reasonable contentment at their hands, yea sometimes by forbearing thy brother for a time, thou mayest shortly after have him voluntarily, and of his own accord acknowledge his faults to thee.

And consider further that the poor ofttimes forbear the rich, the subjects the magistrate, the base the Noble, either for fear of hurt or hope of some good, and ought not we much more for conscience sake frame our selves to forbear our brethren.

For conclusion then of this point, if we desire to live a quiet and comfortable life in any society, if we would turn away much hurt from our selves and others: if we would show that good conscience is as powerful in us, as the fear of hurt, or the hope of good is in others, to make us do that we ought, then let us in the fear of God be stirred up to manifest our meekness and long suffering in tolerating and bearing with the infirmities of our brethren, and their passions appearing in their actions so far forth as they are displeasing to us.

Before we come to the second thing here mentioned, observe that the Apostle makes Christian forbearance a mutual and reciprocal duty, he saith, forbearing one another mutually, or by course, giving us to understand

[Doctr. 2] That everyone hath sometimes need to be forborne, even the best have need often times to be supported and borne withal.

For indeed the best have not only their infirmities in performance of holy duties, [Reason.] (and therefore we find that men of rare graces and great strength have used the help of others to strengthen them as Moses used the help of Hur, a man far inferior to himself. Exodus 17 12.

But they have in them such things as are troublesome, grievous, and offensive to their brethren, they are either too self-conceited, abounding in their own sense, or somewhat hasty, or the like, and therefore have need sometimes to be borne withal, in which case a mutual forbearing one of another is very necessary.

Doest thou then see thy brother at this time too self-conceited, a little hasty, or the like, [Use.] bear with that his infirmity now, and he may happily bear with thee in the like case another time, and bear thou with his dullness, and he will bear with thy frowardness, bear thou with his hastiness, and he will bear with thyself-conceitedness, &c.

I pass on to the second thing, wherein meekness and long suffering, are to be expressed (namely) in forgiving one another.

And concerning this first, know we, that forgiveness is more then forbearance, for a man may forbear to revenge an injury because he wants power to do it, or it is not expedient for him as yet, he wanting opportunity or the like, and we know God himself suffers the wicked reprobate, for a time to go under his long sufferance, but he forgives them not their sins, so that forgiveness is more then forbearance, & that we may rightly conceive it as it is here expressed, according to the proper signification of the word here used by the Apostle, know we further that the forgiving one another is a free remission, (for so the word signifies) a free remission of revenge (that is) of requiting evil for evil, and of returning punishment in [Doctr. 3] way of requital, for injuries done to us, either by thought, word or deed, when we neither carry in us any hatred or purpose of revenge for wrongs received, nor return punishment in way of requital for them, then we forgive.

Here then we see the duty required of us is this.

That we express and make known our meekness and long suffering, in remmitting all revenge for injuries done, in not requiting evil for evil, nor returning punishment for them in way of requital, either by thought, word or deed, for howsoever we may (as before was shown) seek and use lawful remedy against such injuries as are dangerous to our lives, or estate, yet in the use of it, we may not carry in us a desire of revenge, for that were to make the Magistrate an instrument of our malice, but we must manifest our meekness and long suffering, in putting away all hatred, and remitting all revenge, either by thought word or deed, and that is true and right forgiveness one of another:

And this duty the Lord doth often require at our hands, yea, our Savior Christ requires it should be done, if need be, oftentimes, not seven times, but seventy times seventy times.

And it is that, also we do make continual profession of, and not only before men, but even before the Lord himself forgive us our debts, as we also forgive our debtors, we find this a clear point, and often urged in the Scripture.

[Use.] And the use is the pressing of the practice of this duty, & indeed the duty of forgiveness is very needful to be urged in this age, it is a thing we are hardly drawn unto, there be many oppositions and reasonings of the flesh against it, as forsooth the matter is so grievous and so foul, we could forgive any wrong, and our friends should entreat us for any other thing but this: never remembering how great offenses God forgives us, and if we say, we have deserved better at their hands, [Answer unto them.] that wrong us, so doth God of us, if we meant them no harm, no more doth God to us, if we say, they are far our inferiors, what are we (dust and ashes) compared to the Lord? if we say we have often forgiven them with warning, to do so no more, how much oftener hath the Lord forgiven us?

Some again, being by order of friends, or otherwise moved to forgive, happily they will forgive the fault, but not forgette the matter, nor affect the person offending them, but carry still a purpose of revenge, therefore we have need often and earnestly to be stirred up to the practice of this duty, of forgiving one another. And to that purpose, consider with me these same two things.

First, we have here laid before us the example of Christ, [ 1] if we had only the example of the holy Prophets or Apostles and other holy servants of God, ought we not to be moved by the example of so many worthy persons to forgive one another? how much more having the example of the son of God to draw us to it.

Again, consider that forgiveness one of another is an undoubted and infallible argument to persuade our consciences, [ 0] that we likewise have our sins remitted and forgiven, and without that we not only have no such assurance, but on the contrary have just cause to fear, that the Lord will pursue us to the utmost for our sins, according to that fearful parable Matth. 18.24. to the end of the chapter.

Now then lay these two things together.

Consider, that Christ Jesus he suffered and bare the infinite wrath of his father, even all that was due to all, and everyone of God's chosen, it cost him the shedding of his dearest blood to procure remission of our sins.

Now we for our parts may forgive one another, without either cost or pain, yea, we cannot do it but with unspeakable comfott, even thereby assuring our own hearts of the pardon and forgiveness of our own sins; Oh then who is it that will not be persuaded to such a duty, wherein Christ himself hath gone before him? it is a duty full of sweet comfort, think upon it, and be stirred up (in the fear of God) by the example of Christ, and for thine own comfort, to forgive thy brother. put away all hatred, and purpose of revenge for injuries received. go not about to requite evil for evil, by thought, word, or deed.

Come we to the amplification of this duty, of forgiving one another, and first (as we said) it is further laid before us, by the matter of forgiveness in these words (if any have a quarrel to another) the matter of forgiveness, is matter of quarrel, the word (quarrel) is only needful here to be explained, and touching that, know we that by (Quarrell) in this place, is meant any just cause of complaint, when a man hath just cause to complain of some offense, of some injury or wrong offered or done to him by another, and so the meaning is briefly this, if any one have just cause to complain of an injury or wrong offered or done to him by another.

Here then observe we, that that the Apostle doeth limit forgiveness one of another to matter of quarrel, he bounds our forgiveness one of another, upon just cause of complaint, on matter of offense, and of injury, offered or done to us by our brethren, this is to be marked of us, it gives some light for the understanding of that, howe we may be said to remit and forgive the trespasses of our brethren, as we are taught to pray, namely, not as they are properly sins and transgressions of God's Law, (for so the remission of them belongs only to the Lord, and no man is able to do it) but we forgive the trespasses of our brethren, as they give to us just cause of complaint, as they are injuries and wrongs, bringing detriment and hurt to us, either in body, goods, or good name, so men may remit without impeachment, or derogation from God's glory, a man doeth remit the trespasses of his brethren, when he doeth forgive the injury and harm rising from them to himself, together with all the conceived anger and malice for the same.

Now in that the Apostle doth subioine to forgiving one another, the matter of forgiveness in these terms (if any man have a quarrel to another) if any man have just cause of complaint against another, we easily see thus much offered to our consideration.

We find the question thus propounded by Peter, Mat. 18.21. Master howe often shall my brother sin against me, and I shall forgive him, and Luk. 14.5. saith our Savior, though thy brother sin against thee, though thy brother offend thee, and thou have just cause of complaint against him seven times in a day, and seven times in a day turn again to thee, saying, it repenteth me, thou shalt forgive him,

The reason and ground of this duty is very plain, namely this.

Then is the fit time for the exercise and showing forth of any practical grace or virtue, [Reason.] when there is matter offered, and just occasion given for the practice of it: for example, when there is a trial of a man's patience, by something provoking and stirring him up to impatiency, then is the fit time for the exercise of his patience, when there is means and provocation to riot and excess, then is the fit time for a man to show himself sober and temperate, and so is it in this particular.

Then is the fit time to show forth our meekness, in forgiving our brethren, when they offend and wrong us, either in word or deed.

Therefore we are to forgive one another, [Use.] even then when we have just cause to complain on of another, this duty is little regarded in the world; may we not often hear it out of the mouths of some, yea, they hold it a good plea, and sufficient defense for themselves (say they) may we not serve him as he hath served us, and deal with him as he hath dealt with us? and being reproved for their violence in speech and behavior, expressing their cankered and revengeful minds, why (say they) judge you of it, they dare appeal to the judgment of him that reproves them, have we not just cause? have we not reason for it, thus to be moved, and thus to speak, and thus to deal? we would gladly be quiet, but we have just cause given us to be thus unquiet.

See howe contrary our corrupt reasoning of the flesh is, to the wisdom of the holy Ghost.

Admit this, thou hast just cause to be offended, to complain of thy brother, in regard of some injury done to thee, yet behold and consider how the holy Ghost hath cut off that which thy crooked and corrupt reason is ready thereupon to infer, that because thou hast just cause, therefore thou mayest show thyself violent and revengeful; and carry in thee a distempered mind, no, no, saith the holy Ghost, if thou have a quarrel to thy brother, thou art to forgive him, and then is the fit time to forgive thy brother, when thou hast just cause of offense given thee from him, think on it whosoever thou art, that art ready to follow the crooked rule of thine own reason, and remember that though thine own wisdom tell thee that thou having just cause of offense, thou mayest show thyself violent and revengeful, yet the word of God, by which one day thou shalt be judged, hath taught thee otherwise.

And again:

If thou always deal with thy brother, as thou hast just cause, surely, thou mayest look the Lord will not remit anything of the rigor of his justice towards thee, and then thy case is most miserable, thou art then but a child of perdition.

Remember it, and be stirred up even then to forgive thy brother, when thou hast just cause to complain of him, for some injury by him offered unto thee.

Come we now to the argument enforcing this duty of forgiving one another from the example of Christ in these words (Even as Christ forgave you, even so do ye.

These words for the meaning of them need not long to be stood on, only we are to examine how Christ forgiveth us; and touching that, know we that Christ may be considered two ways. Either as a Medidiator God and man in one person, and so he satisfied for our sins, and procured remission of the sins of all God's chosen, and he it is by whom, and thorough whom, or for whose sake, as the Apostle speaks, Ephesians 4.12. They have forgiveness of sins. Or as God the Son, the second person in the Trinity, of the same essence with the Father, and so doth he properly forgive sins, according to that assertion of the Pharisees, not denied by Christ, Mark 2.7. None can forgive sins but God only. So the meaning of the Apostle in saying, as Christ forgave you, is, as if he had said, as God in Christ for gave you, which agrees with that, 2 Corinthians 5.19. God was in Christ and reconciled the world to him self, not imputing their sins unto them.

Now first, here we see the argument laid before us, is from the example of Christ, that we are to forgive one another, as Christ hath forgiven us. I might hence take occasion to speak of our imitation of Christ in general, but that is not so proper to this place: only know we thus much.

First, such as are proper to his Godhead, as [ 1] to work miracles, to forgive sins, and the like, and these are to be acknowledged of us, to confirm our faith touching his Godhead, but not to be imitated.

[ 2] The second sort of the actions of Christ, are his works of mediation, as to satisfy for sin, to make intercession for us, and the like, and these likewise we are to acknowledge, and believe to our comfort, but not to take upon us to imitate.

[ 3] A third sort of his actions be those, which Christ did as man under the Law, even works commanded in the Law of God, and in these indeed, we are to imitate Christ, in obedience to the moral Law only, are we to follow Christ, and to tread in his steps.

And therefore it is but a a fancy and dream of the Papists, that we are to imitate Christ in his 40. days fast, it is but a vanishing speculation of their own brains. I leave them, and come to speak of that which is more proper to these words, and for concluding of the point; we are to consider these words, Even as Christ forgave you, euenso do ye, together with that, Ephes. 4.32. Forgiuing one another, even as God for Christ's sake forgave you: or this text as before we expounded it, As God in Christ forgave you.

Hence we may easily gather,

[Doctr. 5] That remission of sins once granted, remains forever, it is unchangeable.

For why? God forgives sins, and he forgives in, and through Christ, even for Christ his sake, remission of sins comes from God's free grace and love, and it comes in, and through the son of his love, Cap. 1.13. and his love in Christ never changeth, and therefore remission of sins is most certain and unchangeable.

[Use.] And this is a ground of sweet and excellent comfort to all such as have the assurance of the pardon of their sins.

Hast thou any assurance of the pardon of thy sins? remember it then to thy comfort, that remission of sins comes from God, and it comes to thee thorough Christ, in whom he is well pleased, and that forever; and therefore the remission of thy sins remains forever.

Yea, may some say, remission of sins once granted, [Object.] remains forever, and the assurance of it is full of sweet comfort, but we cannot come to the knowledge and assurance of the remission of our sins. Indeed, the Papists do so teach, and it is a reasoning of the flesh, often rising in the minds of some.

But for answer to it, [Answ.] I will go no further then this very text, if we cannot come and be assured that our sins are forgiven, then the Apostles argument is not good, here urging us to forgiveness one of another. For mark it, he persuades to forgive one another as Christ hath forgiven us. Now how shall I forgive my brother, as God in Christ hath forgiven me, if I cannot be sure of his mercy in the forgiveness of mine own sins? He that doubts, whether God in Christ hath forgiven him, or no, how shall he apply himself therein to be like to Christ? And how shall he find and feel himself bound to forgive his brethren, as Christ hath forgiven him? And therefore without question, the example of Christ set before us for imitation, doth plainly teach that we may be assured of it; that God in Christ hath forgiven us our sins, and having such assureance we are to remember to our comfort, that forgiveness of sins once granted, it remains forever, because God's love in Christ to his chosen never changeth. Meditate hereupon to thy comfort, thou that hast any assurance of the pardon of thy sins.

Mark further, that the Apostle doth not only urge us to forgive one another by the example of Christ, but he doth also press upon us to forgive, as Christ hath forgiven us, (Even as Christ forgave you, even so do ye.) Which word (as) doth not import Equali • tie, but Similitude. We are to forgive one another as God in Christ hath forgiven us. I might here run into a large field, but I will only point at some things briefelie.

Hence we are taught.

[Doctr. 6] That our forgiveness one of another must be free, we are not to forgive upon condition or consideration upon the suite of friends, upon the importunity of the party or the like, but freely and without any by-respect, as God hath forgiven us, yea we are to be like to God, especially in this, in forgiving the whole offense and injury.

That which God forgive, he forgives wholly and never after imputes it, so are we to forgive our brethren, not carrying a piece of an injury vnforgiuen, not reserving in our minds part of a wrong till afterward,

[Use.] If we so do our case is most fearful, and when we use that petition, Forgive us our debts, as we also forgive our debtors, we most fearfully pray against our selves; dost thou open thy mouth, and call to the Lord to forgive thee, as thou forgiuest thy brother, and dost thou reserve a piece of thy malice against thy brother? Surely thou dost beseech the Lord to reserve a part of his wrath against thee, and that is a fearful thing, that thine own mouth should so call for vengeance to be poured down upon thyself, the least part of his wrath is able to crush thee, & to press thee down to the bottom of hell. Think on it, and as thou desirest that the Lord should wholly forgive thee, so do thou fully and wholly forgive thy brother: let not thine own tongue be so dreadfully used against thyself.

Our Apostle having exhorted to tender mercy, &c. Verse 12. and shown verse 13. wherein meekness and long suffering are to be expressed: in this 14. & 15. verses following, he goes on further to exhort the Colossians two other virtues by comparison (namely to Love in this verse, and to peace the fruit of love in the verse following.

Here therefore he exhorts them to put on love, and that not simply, but by a comparison with the forenamed virtues, even to put on love, as a more excellent and precious virtue then any before named, or as the uppermost, and so the fairest, richest, and most precious piece of the new clothing, And above all these things, saith the Apostle, put on love.

Then he doth further amplify his exhortation by a description of love, setting it out by the excellent use of it, that it serves as a bond, that it is the bond of perfection; That is the general matter of this verse.

Come we to examine the words touching the true sense and meaning of them (Above all these things) that is, above all these forenamed virtues, Put on love. The Apostle doth here still continue his Metaphor, taken from the clothing of the body, and he compares love to the uppermost garment, that it is to be put on with, and above all the rest of the clothing, and his meaning is with all other virtues, put on love, and that principally, as the uppermost garment, and chiefest part of that glorious vesture of the new man, and by love we are to understand, love to our brethren, love of one another, (which is the bond of perfection) the word here translated (bond) signifieth not such a bond as doth tie one thing to another, but properly such a bond as doth cowple, conioine, bind, and unite many things together, and is to be rendered (couple, or conjunction) bond of perfection, that is, according to the true and natural signification of that word (of integrity) or as I may say, of wholenesse: for it signifieth the wholenesse of anybody, either natural, moral, or civil, when anybody is a complete and whole body, consisting of all the parts of it, then it is a perfect body.

Now the integrity or wholenesse here spoken of, is to be understood with relation, both to the virtues before spoken of, and to all other Christian virtues and duties that pass from man to man, which altogether make as it were one perfect body, and with relation to the body of the Church, consisting of diverse members, that love is the couple, conjunction, and knitting together of all Christian virtues and duties of man to man, and making them as it were one perfect body, and conioining also the members of the Church one to another, and making them on whole and perfect body, cowpling together the members of the whole Church, yea conioining the members of every particular Church, yea of every society in the Church, that is the meaning of the Apostle when he saith, Love is the bond of perfection.

Thus then we are to conceive his meaning in the words of this verse, as if he had said.

Now, first note with me in a word, that the Apostle doth here exhort to put on Love as a part of the new man.

Hence it is clear.

[Doctr. 1] That true Christian love of our brethren is not in us by nature, there is no inclination in us by nature to love our brethren a right, no certainly, true love of our brethren is a renewed affection, whereby we are moved to wish, speak, and do well unto them.

It is reckoned as one of the fruits of the Spirit, Gal. 5.22. and 1. Tim. 1.5. The Apostle saith, it comes out of a pure heart, and of a good conscience, and of faith unfeigned; and indeed the will and affections must be changed before there be any place for true love.

And this meets with that error of the Papists, who teach [Use. 1] that the first act of love is in us by nature, and that we have in us by nature an inclination to love both God and men, and that only the second act, or exercise of love is from grace. This is but their conceit, it cannot stand with the evidence and truth of the word of God in this text, and in many other places.

And again this teacheth us, [Use. 2]

That we can never love our brethren truly and aright as we ought till we be changed and renewed by the Spirit of God.

A natural man may love others, in respect of the honor, profit, or pleasure he receives from them, or the Lord by his special providence may dispose the heart of a natural man to affect others, yea, to do good to them as it is said, Daniel 1.9. God brought Daniel into favor and tender love with the chief of the Eunuchs, and Nebuchadnetzar shown him great favor and highly advanced him, Dan. 2.48. But a natural man can never truly and aright affect others, and love them in the Lord, and as they bear his image, that is only the work of the Spirit of God; and therefore if we would truly love and affect our brethren, we must labor to be renewed.

Observe in the next place, that the Apostle exhorts to put on love, not simply, but by comparison, with the virtues foregoing, as a more excellent grace, then any of those forenamed, he saith (Put on love above all) put on love chiefly and principally, above all these.

Where first we see, that love stands in comparison with such graces and virtues as have relation to men, and have their use in Christian life and conversation amongst men, that in respect of such graces and virtues, love is to be put on above them all, as a more excellent grace.

Hence we are given to understand thus much.

[Doctr. 2] That the excellency and preferment of love above other graces, is in respect of such graces as have relation to men, and have use in Christian life and conversation among men; love is not more excellent, neither is it here nor anywhere else in Scripture, simply preferred above all graces whatsoever, (for in God's sight and acceptation, faith excels it, not in any dignity in it self, but in respect of the object of it) so I say, love is not more excellent then any other grace whatsoever, but its the chief grace and virtue in Christian life and conversation, and more excellent then any of those graces that have relation to men.

[Use.] This I note, in a word, to teach us how we are to understand it, when we find love so highly commended in the Scripture (namely) not as the form and life of faith, as the Papists teach falsely and erroneously, but as the most excellent grace among those that have relation to men, and have use in Christian life and conversation.

[Object.] Object: Its preferred before faith, as a more excellent grace. 1 Cor. 13.13.

[Answ.] Ans: Love is there preferred before faith, not as a more excellent grace in it self, but in the use of it, and that only in respect of men.

[Reason.] Because it makes good works done to men profitable to them, and referred to a right end in regard of men. And that is the meaning of the apostle.

In that the Apostle doth exhort, to put on love above all these, and other graces that have relation to men, we may easily see thus much laid before us.

[Doctr. 3] That love one of another is a most precious fruit of faith, for faith worketh by love, Gal. 5.6. and love is the most excellent grace that comes from faith.

And hence is it that the Apostle Peter 1. Pet. 4.8. agrees with our Apostle, and doth second him in his exhortation, and saith, above all things have fervent love among you, he prefers love before all other graces, and that justly, for indeed without love, what duties soever we perform to our brethren are nothing worth as the Apostle shows plainly and at large, 1. Cor. 13. and the Lord himself doth so account of love to our brethren, that if a man were ready to come to his immediate worship, he is content that duty to him should rather be left undone, then that the duty of love (should be neglected to our brethren) as our Savior teacheth plainly, Mat. 5.23.24 if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee, leave there thine offering before the altar, and go thy way, first be reconciled to thy brother, and then come and offer thy gift. I might be large in setting forth the excellency of that worthy grace of love one to another, but I choose rather to seal the consideration of the excellency of it upon our hearts, and to make use of it to our selves, in that love to our brethren is so excellent a grace.

We must learn to esteem it, [Use.] and to prize it above all other virtues that have relation to men, and to breath after it as the most excellent fruit of faith, we are fallen into that age of the world our Savior foretold, Mat. 24.12. wherein the love of many is grown cold, and no doubt this amongst others is one special reason of it, men have not that hie esteem of love to their brethrē as they ought, they account it not as the most excellent ornament, and to be put on above all other virtues that have relation to men, most men do esteem the love of their brethren but as a base thing, yea an argument of an abject and base mind to put on love with the properties and fruits of it mentioned, 1. Corinthians verse. 13. as not to disdain and not to be provoked to anger, yea are there not some who make the least account of it of anything to bear true love to their brethren? Happily they have many other good qualities, they are sober, wise, judicious and able to give good counsel, but as for true love to their brethren, they have no dram of that, and they make no reckoning of it, yea they esteem it nothing to carry in their hearts the contrary, even hatred, malice, heart-burning against their brethren; too many such there be in the world, and therefore we have need to be taught this lesson, and often to hear of it, that we are to esteem love of our brethren as the most excellent virtue amongst those that have relation to men.

And to settle this in our harts, let us often think on that before spoken, that without love all other virtues and duties performed to men are nothing worth.

2. And again, consider that our Savior makes it the very character, badge, & cognizance by which we may be known to be his disciples, John 13.35. by this shall all men know that ye are my disciples, if ye love one another, by this you shall make it clear to the world that you are my disciples, let these things be often thought on, that the consideration of them may work it into our hearts, even highly to esteem of love, to account it as indeed it is that grace, amongst those that have relation to men, that doth most grace and commend us, and so to follow after love, 1. Cor. 14.1. and to labor to put on love above all other graces whatsoever.

[Doct. 4] Mark further that the Apostle exhorts to put on love above all those virtues before named. Hence we are taught;

That love must be as the clothing of everyone of the graces before spoken of, yea of every grace, virtue, and duty that passeth from man to man, every grace, virtue and duty of man to man must come from love, and must be appareled in the habit of love.

For why? the virtues before named, [Reason.] and the like may be in the Heathen, and were no doubt in many heathen men, they may be pitiful, kind, modest, full of mercy, and many excellent virtues, and duties may proceed from some other root, beside love, the Apostle hath made it clear, 1. Cor. 13. a man may speak as with the tongue of men and Angels, and not a word out of love, he may do such things as shall be rewarded at the day of judgment, and yet not of love.

The use then of this point is this.

We are to look that all our virtues that have reference to men, be clothed in the habit of love to our brethren. [Use.] Art thou pitiful, kind &c. look that thy pity and kindness be clad in the garment of love, put on that above them all, and whatsoever good duty, thou doest in thy general or particular calling, let it be done in love, and to help us forward in this duty, consider we only these two things.

First, the graces here named. and the like may in the use of them be profitable to others without love, but never will they be comfortable to thine own soul.

Again, consider that many good duties bring not that fruit to others that they might, being not done in love, because they want the blessing of God on them; for example, a maniustly corrects his child or servant, not in love, and for the good of the child or servant, but out of his distempered humor, respecting the satisfying of his own ireful and furious mind, or having an eye only to his own profit, or the like, that duty is not blessed, to the child or servant, but they still remain as careless and reckless as ever they were before, I might instance in many other parculars, but to shut up all in a word, doest thou desire that thy pity, thy kindness, and thy humbleness of mind, should be comfortable to thyself, and that duties done by thee should bring forth fruit and profit, then look that they all come from love, and be clothed in the habit of love, & to end with the words of the Apostle, 1. Cor. 16.14. Let all your things be done in love, that so they may bring comfort to our selves, and we may find the blessing of God on them.

[Doctr. 5] In the description of love to our brethren, in these words (which is the bond of perfection) we see an excellent use of love to men laid before us, that it serves as a bond, knitting together the members of the Church, yea, knitting together all Christian graces, virtues and duties, that pass from man to man, making them as it were one perfect body, love is the bond of that near conjunction of the members of the Church one to another, and it is the bond of fellowship and communion that is between them, it makes one member partaker of the graces and gifts of another, and that which is wanting in one member, is supplied by the use of that grace and gift that is found in another thorough love, and so love serves as a bond, knitting together the members of the Church, and knitting together all graces and gifts found in them, as into one body, fought howsoever the gifts and graces found in the members of the Church, are all for the good of one another, and every member hath right and title to them, and may challenge an interest in them all, there is not a grace or gift in any one member of the Church, but another that wants it, hath right to it, in the use of it, as the Apostle teacheth plainly, 1. Corinth. 3.21.22. All things are yours, whether it be Paul, or Apollos, or Cephas, or the world, or life, or death: whether they be things present, or things to come, even all are yours, as if he had said, what gift or grace soever is bestowed on Paul, or Apollos, or Cephas, you may challenge it as your own in the use of it, howsoever I say this is true, that whatsoever gift or grace is in one member of the Church, another member that wants it, hath right to it, in the use of it.

Yet without love, the gifts and graces that be in the members of the Church, are not used for the good one of another, the Apostle saith, 1. Cor. 8.1, knowledge without love puffeth up, and it is true of other gifts of the like kind, arts, wisdom, &c. that without love they are not used for the good of others, but it is love that edifieth, it is love that makes them profitable, and rightly applied, for the building up of the body of Christ, and so love both knits together the members of the Church, and makes the graces and gifts that are in the several members profitable.

Yea, love doth so conjoin the graces and gifts of the several members in the use of them, as if they were all in one man, and so makes as it were of several graces and gifts a perfect body, Act. 4.32. it is there said that the multitude of believers, were of one heart, which no doubt was through love, they were so nearly conjoined by love one to another, as if there had been but one heart and one soul in them all.

And so without question, the gifts and graces that were in them severally, were by love so knit together in the use of them, as if they had been all in one heart, and in one soul, and so by love made as it were one perfect body: which is an excellent use of true Christian love to men.

To draw this to some profitable use.

First know we that there is an imputation commonly [Use 1] cast on our Church by the Papists, that we strip true love to our brethren, & the duties of love, of all good use in the Church of God, yea, that we hold them unprofitable and unnecessary for Christians.

And why so?

Forsooth, because we ascribe not to them the merit of our justification in God's sight, see the willful blindness of such as are devoted to their own pleasing conceit, they dote so much on the merit of love and good works, as they cannot (or at least will not) see any other use of them, but that which must needs shoulder out God's grace and the merits of Christ, we willingly acknowledge that profitable and necessary use of love of others here specified by the Apostle, that it serves as a bond of integrity or perfectness, even to knit together the members of the Church, and to make the gifts and graces that are in the members of the Church, as one perfect body, and in their use as profitable as if they were all in one heart, and in one soul.

Yea, we esteem of Christian love, and the duties of it, as the beaten high way to eternal life, as testimonies of obedience and thankfulness to God for his mercy, as illustrations of God's glory, as means of much good to our brethren, as proper marks of true Christian profession, as necessary antecedents of the promised reward of eternal glory, as infallible evidences and proofs, of remission of sins, and fruits ever following a lively, sound, and saving faith.

Who then sees not, that most excellent and precious is the use of love, with as many amongst us, as know and embrace the truth, and truly savor the things of the spirit of God, and therefore it is but a cavilling slander of our adversaries, to say we deprive love, and the fruits of it, of all good use in the Church of God, and make no reckoning of them.

For the use of this point to our selves, is it so, that love to our brethren is as a bond, knitting together the members [Use. 2] of the Church, and making the gifts and graces that are in them, as one perfect body?

It is then a plain evidence, that it is for want of love, when men are distracted, and some are carried one way, and some another, yea, it is want of love, which makes us amongst our selves so loose and so vncoupled one to anther, that we are as a body out of joint in many things, it is the want of love, that makes us start asunder one from another on every trifling occasion.

We are to acknowledge that, our want, and to bewail it, and to stir us up to entertain true love, one to another, and where it is to increase it.

Consider I beseech you, this excellent use of it, that it serve to join us together as one man, true love will make us speak and think one thing, yea, it will make us help one another, care one for another, comfort, council, and encourage one another in good things, and to use all the good gifts bestowed on us, for the common good one of another, as if they were all in one man.

And let us know that any society without love, is but as a tottering wall of stones, cobbled up together, without mortar or binding, and so easily shaken, and soon ruinate and thrown down.

And again, remember that true love to our brethren, is not only taught by precept, but it is inwardly implanted in the hearts of all true believers by the Spirit, as the Apostle saith, 1. Thess. 4.9. touching brotherly love, ye need not that I should write unto you, as if he had said, as natural brethren (not degenerating and growing out of kind) are taught by nature to love one another, so you, to whom God harh given his spirit, are taught of God to love one another.

Let us then besides the excellent use of love one to anther, remember this, that as many as are true believers have learned of the spirit of God to love one another, and if we have not learned this lesson, surely we are not yet taught of the spirit of God, we have not yet received the spirit, and having not received his Spirit, we are none of his.

Observe with me in the next place, that the Apostle calls love (the bond of perfection) he saith not put on love, which is perfect, but which is the bond of perfection, hence we [Doctr. 6] may easily see.

[Use.] This I note in a word, against the lying Sect of the family of love, (indeed the gross abusers of love) who bear themselves much on this text of the Apostle, and conclude that because the Apostle saith here, love is the bond of perfection, therefore there is a perfection of love in the regenerate in the time of this life.

A mere device of their own brain, this text will not warrant such a conclusion, it is far from the meaning of the holy Ghost.

[Object.] Oh but say they, will you deny a perfection of love, and holiness in the regenerate in the time of this life.

Why, the Scripture is pregnant and plain for it, do we not read, 1. John. 4.17. herein is that love perfect in us, that we should have boldness in the day of judgment. And again verse 18. there is no fear in love, but perfect love casteth out fear, for fear hath painfulness, and he that feareth is not perfect in love, Phil. 3.15. Let us therefore as many as be perfect, be thus minded.

I answer them.

[Answ. 1] First, it cannot be denied, but that there is a perfection of holiness in the regenerate, in the time of this life, but both they and we must understand what kind of perfection it is (namely) a perfection of parts, and not of degrees, or more plainly, there is in them that are truly regenerate, in the time of this life, measure of sanctity and holiness in all the faculties of their souls, and in all the parts and members of their bodies, yea, there be in them the beginnings of all virtues, and the seeds of all graces, by which they endeavor to obey God in all his commandments, and so there is in them such an holiness, as hath in it all the parts of perfect holiness, such as is seated in every power of their souls, and in every part of their bodies, and that is a perfection of parts, but they have not in them a perfect measure and degree of any part of holiness, nor an holiness in any power of the soul, or part of the body, perfect in the measure of it, and so no perfection in degrees, for as the Apostle saith, 1 Cor. 13.9. The most regenerate know but in part, and therefore their love, and other graces that are in them, are proportionable, they are but in part, not perfect in the time of this life.

But for answer to that place, 1 John 4.17. on which the [Answ. 2] Familists bear themselves exceedingly.

First, they can never evince and prove it, that in that place by love is meant that love that is in us, that love we bear either to God or man: but rather by love is there meant God's love to us that are true believers, which is said to be perfect in us, in regard of the effect of it, in regard of the use and comfort of it, shed abroad in our hearts, for John saith, verse 16. We have known, and believed the love that God hath in us, (or towards us) and then he goes on still, (no doubt) speaking of the same love, and saith, Herein is that love perfect in us; but admit that John there speaks of that love that is in us, either towards God or men, and he calls it perfect love, What then? Will it thereupon follow, that there is an absolute perfection of love in the regenerate, in the time of this life, and such love as hath no defect in it? No, no, their light brains deceive them, if they so imagine. For by perfect love understanding it of that love that is in us, he meaneth such love as is true, found, and unfeigned, opposed to that which is hollow and hypocritical, and thus we find the word (perfect) expounded Isai. 38.3. Where Hezekiah saith, Lord remember me now, how I have walked before thee in truth, and with a perfect heart, where we may easily see that by perfection of heart, he understandeth truth and sincerity of heart, and so in this place by perfect love is meant sound, true, and unfeigned love, and such love casteth out fear, even all slavish fear.

The Familists therefore cannot fasten it on this or any other place of Scripture, that there is in the regenerate, in the time of this life, an absolute perfection of love, we are to renounce it as a fantastical conceit of such as are deluded by the Spirit of error.

There is yet another sect (I mean the Papists) who abuse this description of love, and gather from it a false conclusion. They gather that because the Apostle saith, (Love is the bond of perfection.)

But this cannot stand with the true meaning of this description. We shown before it is thus to be conceived.

That conclusion is built on a sandy foundation, and a misconstruction of the Text; but grant this unto them which they are never able to prove, that true believers have a perfect measure of love, yet can it not justify them in the sight of God; for justification in God's sight stands, partly, in the remission of sins, and partly, in righteousness imputed, or as the Papists say, inherent righteousness.

Now perfect love in degree cannot procure remission of any one sin, that is no part of God's promise annexed to his covenant of works, he saith not, do this and thou shalt live, and if thou do it not, but break my Law, by perfect love thou shalt satisfy for that breach. No, no, the condition of perfect obedience in the moral Law propounded, once broken, there can be no compensation, or satisfaction, but by punishment, either in the person offending, or of some other in his steed; without question the active obedience of Christ was most exact and perfect, yet was not that perfect, legal, and meritorious obedience of his sufficient to procure remission of sins, but he must over and besides that, suffer death, even the cursed death of the Cross, and bear in his body and soul, the extremity of God's wrath, before he could satisfy God's justice for the sins of his chosen; and therefore it is said, he bare our sins in his body on the tree, 1. Pet. 2.24. We may then safely stand on this against our adversaries, that it is not love (admit it to be most perfect) that can justify us in the sight of God: because it cannot procure remission of the least sin.

In this verse our Apostle comes to exhort the Colossians to another virtue, namely to peace the fruit of love, and to this also he exhorts, not simply, but by comparison, that they should have peace in them, and that it should be as a ruler, and bear principal sway in them, and this exhortation he doth further amplify,

And his exhortation being thus propounded, he doth further strengthen it, and urge it on the Colossians by weight of argument, taken from the condition of their calling, that they were called to this peace, expressed more clearly in those words, (in one body) wherein also is implied an argument, to persuade them to it, that they were called unto it as members of one body. Last of all for the better entertainment and continuance of this peace, he requires of them that they should be amiable: and so the sum and substance of this verse is,

• 1 An exhortation to peace, and that, a peace of God, and that it ought to bear rule in their hearts.
• 2 Backed and strengthened by an argument taken from their calling, that they were called unto it as members of one body.
• 3 And then further amplified, by requiring another duty serving for the continuance of that peace, that for the better entertainment and continuance of it, they should be amiable, or grateful one to another.

Come we to speak of the exhortation in these words. And let the peace of God rule in your hearts.

By the peace of God, the Apostle means not that peace that God himself hath, and in which he liveth, but that which he communicateth to us; and that is twofold: the first is that peace we have with God, arising from faith, touching our reconciliation with God, in, and thorough Christ, whereof the Apostle speaks, Rom. 5.1. Being justified by faith we have peace towards God thorough our Lord Jesus Christ. And Philip. 4.7. The peace of God which passeth all understanding, shall preserve your hearts and minds in Christ Jesus, but this peace is not here meant: the other peace, is that which we have, or ought to have with men, namely, that concord and good agreement, coming from love, which we ought to have one with another; and of this the Apostle speaks in this place, as may easily appear, both by the context, and by the scope and drift of the Apostle in this place.

Now this peace is called the peace of God, because God is the author of it, both commanding it in his word, and working it in us by his holy Spirit.

(Rule in your heart) The word here translated (Rule) properly signifieth to rule after the manner of a Judge, or an umpire, it is taken from the custom of the heathen, who in their public games of wrestling, or the like, had some who sat as Judges, and did rule and order the runners or wrestlers, and gave to them that did best some rewards; and the Apostles meaning is, let the peace of God prevail over all your evil affections, which stir you up to discord and dissention, and let it bear sway, and have chief command of them all, and keep them under.

Thus then we are to conceive the meaning of this exhortation, as if the Apostle had said.

Now here, first we are to mark, that the Apostle calls the peace to which he exhorts, being that peace that is, or ought to be amongst men, the peace of God, or God's peace, (saith he) Let the peace of God, even that peace that hath God the author, commander, and worker of it, rule in your hearts.

Hence it is clear.

That true Christian peace, and good agreement amongst men is, as well as true Christian love, a work of God's spirit; and indeed the Apostle reckons it up amongst • the fruits of the Spirit, Gal. 5.22. And therefore men • e not truly peaceable by nature, neither is their any • rue peace, save among such as are truly sanctified.

Let it suffiice only to have named that in a word, the point more clear hence offered is this.

[Doct. 1] The peace and agreement one with another, which we are to entertain and embrace, must be God's peace, even such a peace as hath God the author of it, such a peace as is commanded and approved of, by God in his word; and that we err not in conceiving this point, thinking that, a peace commanded and approved of God, which is not.

And hence it is, that the Apostle, Rom. 12.18. doth exhort to peace, not absolutely, but with condition of possibility. If it be possible (saith he) have peace with all men. Where he means not, a possibility of fact, as if he had said, if it be possible, if it may be done and brought to pass, if you may by any way, or means, have peace with all, (for their is possibility of peace, unlawful) but he means a possibility in respect of right and lawfulness of fact; his meaning is, if it be possible, and so as you may lawfully, regarding good conscience, if you may have it so, as may stand with holding true faith, and religion towards God, and so as you may still continue in the true fear of God, and holiness, then have peace with all, Heb. 12.14. saith the holy Ghost, follow peace with all men, and holiness, without the which no man shall see the Lord.

Where we see a manifest limitation of peace, we must have peace with all men, [Reason.] but in holiness, and in the Lord; and the reason of this is plain, namely this; peace with • en is not simply good, and ever good without exceptio • , but then only, when it goes hand in hand with truth and •• linesse, then indeed it is God's peace.

[Use. 1] First • herefore, is it so that the peace we are to hold with men, must be joined with truth of religion and holiness: we have then good and sufficient warrant for our refusal of a pacification with the Papists in respect of religion, we have good reason for it, not to make peace with them, nor to consent with them in regard of religion, because peace with them in that respect, would not be God's peace, the peace that is of God, must be peace in truth and holiness, and we must remember that Christ, he is the way, the life, and the truth; and therefore to have contention with such as hold not the truth in him, is no breach of peace. Isa. 59.4. We read that the Lord calls for contention, yea he was angry that none would make dissention, in taking part with the truth. No man (saith he) contendeth for the truth. It is the opinion of some, that there might be a pacification between us and the Papists in respect of religion, if there were on both sides but a little yielding: its true indeed, by yielding their is some likelihood, and a general possibility, but no lawful possibility of peace between us, because (as they grant) there must be a yielding on both sides, but that we may not admit on our part, because the religion we hold and profess, is the doctrine of the Prophets and Apostles, grounded on the truth of the word of God, from which we may not swerve on hairs breadth.

Again, it is so, that the peace we hold with men must [Use. 2] go hand in hand with holiness? Then take we knowledge of it, that our peace and agreement with men must not be as commonly it is in the world, a peace and agreement with them, in profaneness and sin, a drunken peace, commonly called, good fellowship. No, no, that is not a peace of God, but the Devils peace, and we are to be enemies, and at utter defiance with such peace, we have David's example for it, Psal. 49.16. saith David there; Who will rise up with me against the wicked, or who will take my part against the workers of iniquity. Where we see he utters a voice of dissention, if ever there were any, yea that which one calls the foam of dissention, David is so far from joining hands with the wicked in their sin, as that he proclaims a partaking against them, and his example must we follow, it must befarre from us to join hands with the wicked and profane men in their sin, yea in respect of their wickedness and profaneness, I dare be bold to affirm, we are to be contentious with an holy contention, not with bitterness & brawling, as Jeremiah cries out, Ier. 15.10. Woe is me, my mother, that thou hast borne me a contentious man, and a man that striveth with the whole earth, which was in respect of the wickedness of that time. Let then the world charge such, as in zeal to God's glory, and in a Christian care to discharge the office of true friends do reprove others, happily their neighbors for their gross sins, and tell them of their swearing, cursing, and such like; let, I say, the world tax them to be troublesome men, and busy bodies, and such as no man can live in peace by, yet let them still go on in that duty, and know its not only lawful, but their duty, to contend with profane persons, and in respect of their wickedness, to be contentious with them: the peace we are to hold with men, must be God's peace, even such as is joined with holiness and good conscience.

Observe we in the next place, the Apostle saith not, let the peace of God be in you, but let it rule in you: the duty hence offered is soon gathered, namely this.

Now the word (Rule) as we know) is a word of relation, it hath respect to things ruled, and the things, an holy peace must rule and order, are our evil lusts and affections, that stir us up to discord, and dissention, as pride, envy, covetousness, and the like, and so the duty is thus to be conceived.

We must carry in us such a peace as is able to keep down [Doct. 2] all our evil lusts and affections that stir us up to discord & dissention, we must have in us a peace so strong and so powerful, as neither pride, envy, covetousness, nor any other evil lust or affection, shall be able to prevail, or to break out with any contention.

And the reason & ground of this is given, I am. 4.1. the Apostle there shows by the contrary, that where peace doth not rule, there our evil lusts and affections, [Reason.] break out into jars and dissensions, whence (saith he) are wars and contentions among you? are they not hence? even of your lust, that fight in your members from your lusts, prevailing in your hearts, and using your members as weapons of discord and dissention? thereby implying that where peace is wanting, or doth not rule in men's harts there follow jars, discords and dissensions. Teaching us this duty.

That peace ought so to rule and command our evil lusts, and affections, as they shall not be able to fight in our members, nor to break out into iars and contentions.

Now if this duty be duly considered we shall find that [Use. 1] many are much defective in it. Do not the common brawls, and needless contentions that are amongst men, plainly show it, that peace is not predominant in them? when men are at difference and contention one with another, are they not hardly drawn to peace or any agreement? as the common saying is, a Bear might as easily be drawn to the stake, as many men to union and good agreement, when they are urged unto it, doth not then their pride, their envy, or some other evil lust or affection work within them, and so far prevail, as they will not be persuaded to it? And what is this, but a plain demonstration, that holy and religious peace bears no rule in them, but they are overruled by their own evil lust and affections, and they fight in their members.

Well let us take notice of that which is amiss in us, and [Use. 2] learn to refrain it, and never rest till we find such a peace wrought in us, as is able to keep under all our evil lusts and affections, and to that end carry in thee a love and desire of peace, for they that have no desire to it, can neueuer have it to rule in them.

And again, search thine own heart, and find out that lust that is the chief cause of contention in thee, labor to dispossess thine heart of that, and to stir thee up to this, remember only this one thing.

If peace and good agreement with men, rule not in thee, certainly thou hast no true peace with God, and if thou have a settled peace of heart towards God, of necessity thou must be at unity and peace with men, this will ever follow on the former.

If then thou desire assurance of thy peace with God, labor thou to get such a peace with men, as hath the command over all thy evil lusts and affections.

The Apostle saith, let the peace of God rule in your hearts:

Hence note we further,

That the proper seat of holy peace is the heart, it is a small thing to have peace in our mouths and tongues, when we have war in our hearts, for so may hypocrites, as the Prophet complained, Ierem. 9.8. yea, a man may be kept from discord and contention, outwardly by restraining grace, but if peace rule in the heart, that is a work of God's Spirit.

Come we to the argument the Apostle doth here subioin to his exhortation, for the enforcing of it on the Colossians, together with the amplification of it in these words (to the which ye are called in one body) the argument as we may easily see, is from the condition of the Colossians, that they were called to peace as the members of one body, and therefore ought to entertain it, and to have it ruling in their hearts.

The amplification is as we shown, by requiring of them another duty serving for the better entertainment and continuance of peace, namely, that to that end they should be Amiable or grateful (to the which) that is to say, to which peace of God before spoken of (ye are called) that is to say, ye are bound by your calling, as you are Christians, and called to the profession of the Gospel, for when a man is said to be called to any duty, thereby is not only signified that it is lawful for him to do that duty, but that by his calling he is bound to the performance and practice of it (in one body) that is, as the members of one body, being gathered and knit together, by the spirit of God, as members of one body under one head, Christ Jesus (and be ye amiable) that is, according to the true and proper signification of the word, be ye grateful or thankful, which is not to be understood (as some would have it) with relation to God, as if the meaning were, be ye thankful to God, for of that the Apostle speaks afterward verse 17. and here he entreats of duties that pass from man to man, & are to be performed of man to man: it is therefore to be understood with relation to men, be ye grateful or thankful one to another, as well in conferring as in requiring of benefits, thus then conceive we these words, as if the Apostle had said.

First, we are here to mark that the Apostle doth urge peace on the Colossians, & persuade them to it, by an argument taken from their Christian calling, that they were called to it, in that they were Christians, and professors of the Gospel, and therefore ought to have it ruling in their hearts: whence we may easily see.

That the remembrance, and consideration of our Christian calling and profession, ought to sway and prevail with us, to move us to holy duties. This generally might be stood on, but we have often had occasion to speak of it, and therefore we will keep to the particular here urged by the Apostle, hence then we are taught thus much.

[Doct. 3] That Christians & professors of the Gospel, are bound to peace and good agreement one with another, by their calling & profession, our calling & profession of the Gospel & Christianity, doth or should bind us to the peace of God, an holy & religious peace, is a duty to which we are called, a duty that belongs to us, in respect of our Christian calling & profession. For why. True believing Christians & professors of the gospel, are called to be childrē of God, & he is the God of peace, the author of holy peace, not of discord, [Reason.] they are called the professors of the Gospel, and that is a word of glad tidings & peace, yea, it makes lambs of lions, the Prophet, speaking of the fruits of the gospel, in the kingdom of Christ faith, The wolf shall dwell with the lamb, & the leopard shall lie with the kid, & the calf, & the lyon, & the fat beast together, & a little child shall bind them, meaning that in the kingdom of Christ, the gospel should make the most mighty, fierce & cruel, even as lions and wolves, & such like, put off their wolvish & lionlike nature become mild, gentle & peaceable, yea, true Christians are called by to have interest and title in the covenant of grace which is also a covenant of peace, they are called to have peace with God, and peace with their own conscience, & therefore without questiō holy & religious peace with men is a duty to which they are bound, & belonging to them in respect of their Christian calling, and this being clear, let us think on it, to this purpose; is it so, that an holy & religious peace, with men is a duty that belongs to us in respect of Christian calling? certainly, then it must needs follow

Oh that such as be at dissention and discord with others, had hearts to consider this, would they then go on in their brawl • and contentions? would they then carry themselves like lions or bears, and happily please themselves, in their beastlike nature & behavior? I am persuaded if hell have not taken full possession of them, they would not, this day, before tomorrow, they would seek to be reconciled, & to have peace with all men, therefore consider it seriously.

That peace with men is a duty of thy calling, as thou art a Christian. And if thou be found in that which is contrary • o it, in discord and dissention, thy case is most fearful, & lets us all consider, how unworthy and unbeseeming our high and excellent calling it is to give our selves to contention and debate, let them that are not called to peace contend and make debate, as for us the condition of our calling will not bear it, either we must renounce contention, or else disclaim the calling of Christians.

Mark we further, the Apostle saith, not only let the peace of God rule in your hearts, to which you are called, but he adds further in one body, more clearly expressing it, how they were called to peace (namely) as the members [Doct. 4] of one body, the point hence offered is this.

That Christians are to have and to hold peace, concord and good agreement one with another, as members of one and the same body, for indeed they are one body in Christ, and everyone, one another's members, Rom. 12 5.

We find this duty propounded in these terms, in many places of Scripture, Eph. 4.3. the Apostle having exhorted to keep the unity of the Spirit in the bond of peace, he ads this as one special reason and ground of it, [Reason.] verse 4. there is one body and one spirit, even as ye are called in one hope of your vocation, no doubt this duty is well known to most men in speculation, the Scripture is so plain and plentiful in the manifestation and proof of it: and therefore for the use of it.

Let it serve as a ground of further exhortation to peace & good agreement one with another, [Use.] many reasons might be brought to move us hereunto, as our conjunction in one nature, country, place, habitation, law, liberty, and religion, all which are of great weight, to move us to have peace & good agreement, but above all, this is of greatest weight, & most effectual, that we are members of one body, for the very light and order of nature, teacheth the members of the same body, to be at peace one with another, what member of the body falleth out or disagreeth with another, no man yet ever hated his own flesh, Eph. 5.29, we cannot give instance or example of any, well in his wits, that did ever hate or hurt his own body, or that any one member of a man's body, was at jar and discord with another: if then the consideration of this, that we are members of one and the same body, move us not to live in peace and good agreement, it will convince us of sin against the light of nature, yea more, even of sin against the light of grace, in that the holy Ghost hath revealed it to us, that we are knit together by one spirit, one faith, and one hope of salvation, let then the consideration of our near union into one body, under one head, Christ Jesus, move us to peace and good agreement, if it do not, surely it argues we are none of the members of that body. Now here a question [Quest.] comes to be answered, in that the Apostle saith, we are called to peace in one body, as members of one body under one head, Christ Jesus, it may be demanded whether we may have peace with such as are enemies to the Church, and so (as far as we can conceive) as yet not members with us of the same body, nor under the same head Christ Jesus, but are under Antichrist: this question was in part answered before, [Answ.] but for more full answer to it, know we, that there is a twofold peace, a peace in respect of civil affairs, or a peace in respect of religion, the first of these we may have with the enemies of the Church, yea, in respect of civil business, we may make a league or covenant of peace with them, as Abraham did with Abimelech, Gen. 21.32. Isaac with Abimelech, Gen. 29.31. but in respect of religiō, we may not make peace with the enemies of the Church, for that were to join light and darkness, truth & falsehood, which can never stand together.

Come we to the last thing here required of the Colossians (and be ye amiable) I will not handle this as a duty standing by it self, but as here it stands in relation to peace, being here required by the Apostle, as a means of better entertainment & continuance of peace, & so the point hence offered, is this.

[Doct. 5] That an effectual means, either to procure and purchase peace and concord, where it it is not, or to continue it where it is, is gratifying, and pleasuring one another by mutual benefits, by conferring and requiting of benefits.

This will best appear by particulars, as it is a notable means either to procure or to continue peace by sending gifts & presents one to another, they commonly prevail wheresoerver, or which way soever they go. A singular example we have in the gifts and presents that Jacob sent to Esau, he saith, he sent thē, that he might find favor in his sight for the procuring of peace, & agreement between them, as gifts of pacification, & the Lord gave a blessing to that end; so likewise lending one another money, household stuff, and things needful, [Use.] accompanying each other in our journeys, as the Elders of Ephesus did Paul to the ship, Act. 20.30. inviting one another to our tables and such like, are notable means, both to procure & to continue peace and good agrement, we read Jude Epist. verse 12. that Christians in the Apostles days, had their love feasts, which were for the test • fying and continuance of their love and unity.

The use of this, teacheth us not only the lawfulness of these things, that we may lawfully send presents one to another, but it teacheth an excellent use that is to be made of our money, & other such things, that they are given us, not only for our necessity, & to provide us food, or to show our liberality but also to win & keep the good affection of our brethren, & for procuring continuance of peace & concord with thē and let us look that among other uses, we make this one principal use of our riches, & outward good things, & abilities; worldly goods commonly part friends, as they did Jacob & Laban, Ge. 31. thorough our corruptiō they are means of strife and disagreement, and the very matter of the greatest contention; but they that so use them (as one saith well) the time will come when they shall wish, they had never gone further then the shouell, or spade. We must so use them, as they may be means of peace and concord, and then, no doubt, we shall find the blessing of God upon them, and comfort in the use of them, when we stand in most need of comfort.

The Apostle from verse, 5. of this Chapter to this 16. verse hath exhorted the Colossians, both to the mortifying, and putting away of such vices and sins, as are forbidden in the second Table of the Commandments and to the putting on, and taking to themselves such virtues as are there required: and having ended that his exhortation; In this 16. verse, and in this 17. verse. following, he exhorts them to the duties of the first Table, as to diligent study of the word of God, to invocation, and calling on God in the name of Christ, and to thanksgiving.

This verse for the dependence of it, hath reference and respect to matter foregoing, on this manner.

The Apostle having exhorted the Colossians plentifully to sanctification, as well in putting off the old man with his works, as in putting on the new man with his parts.

To the end they might do these things, in this verse. he exhorts them to a familiar acquaintance of the word of God.

That, to that end they should have the word of God as a domestic, as a dweller with them, and familiar unto them.

In this verse considered by it self, we have these things laid before us.

[ 1] First, the Apostle doth exhort the Colossians, that the word of Christ should be a dweller among them.

[ 2] And that he doth further amplify both by the measure of the word, that ought to dwell with them, indefinitely propounded, that it ought to be a plentiful measure.

[ 3] And also by the manner of the dwelling of it, that it dwell with them in all wisdom, Let the the word of Christ dwell in you plentifully in all wisdom.

[ 4] After this, the Apostle doth press upon the Colossians the use of the word of Christ dwelling among them, that they ought to make a double use of it, even thereby to teach, and to admonish, both themselves and others: teaching and admonishing your own selves.

[ 5] And he expresseth some particulars wherein they should teach and admonish themselves, and others, (namely) in Psalms, and Hymns, and Spiritual songs.

[ 6] Wherein is also implied, how far forth the word of Christ should be familiar to them, (namely) so far forth as it should serve for the matter of their mirth, that when they had occasion to rejoice, they should be able to sing out of the word of God, Psalms, and hymns, and spiritual songs, and having made mention of Psalms, and hymns, and spiritual songs, the matter of their mirth.

[ 7] He setteth down further the manner how they should use them, as that for the general, they should sing them, and in special, with grace in their hearts, and to the Lord, Singing with a grace in your hearts to the Lord.

So then the sum of this verse is,

Come we to the words of this verse, and first of these words (Let the words of Christ dwell in you plenteously in all wisdom.) The word of Christ doth in special signify the Gospel, the doctrine of grace and reconciliation with God in, and thorough Christ.

But here it is to be taken in a larger sense and signification, even for the whole written word of God, that being given by inspiration of God, 2 Tim. 3.16. and profitable to the uses here limited, and specified, to teach and to admonish. Now the whole Scripture is called the word of Christ, both because he is the author of it, for he it was that spake by Moses, and the Prophets, it was the Lord Christ that sent Isaiah the Prophet, as may plainly appear by conference of Isaiah, 6.9.10. and John. 12.40.41. and so he sent other Prophets successively time after time: and because he is the matter and ende of the whole Scripture, John 5.46. Moses wrote of him, as Gen. 3.15. and in the ceremony of the Paschal Lamb, in the type of the Tabernacle, the Ark, all Sacrifices, the brazen Serpent; yea, the whole Scripture propounds Christ to us the only mediator and Savior, and to him is the whole Scripture referred as the end of it, Rom. 10.4. He is the end of the Law, &c. And again, Gal. 3.24. The Law was our Scholemaster to bring us to Christ, and doth lead us to Christ; and for these reasons is it that the whole Scripture is called the word of Christ, (dwell) the word here translated (dwell) properly signifies to inhabit, or dwell as a domestic, as one of the same house,; it is a Metaphor taken from such as dwell under one and the same roof with us, who who are best known to us, and most familiar with us, and the Apostles meaning is, that the word of God should be as well known and familiar to us, as he or she that dwells with us in one and the same house, (in you) that is, amongst you; let it dwell amongst you, and be familiar to you, (plenteously) that is, in abundance and great measure, (in all wisdom) that is, in true and sound wisdom; it is usual in Scripture to put the note of universality (all) to signify excellency, perfection, truth, and soundness. And the wisdom here spoken of, is not the wisdom of the word it self, but the wisdom that ought to be in them, to whom the word is familiar; and the Apostles meaning is, that they should be wise in the understanding and use of the word, being familiar to them, that they should wisely understand it, and wisely use it.

Thus then we are to conceive these words, as if the Apostle had said.

We are here to mark first of all, that the Apostle having exhorted the Colossians, to the mortification, and to the putting away of sundry vices, as fornication, uncleanness, the inordinate affection, evil concupiscence, and covetousness which is Idolatry, and to the putting on and practice of many virtues, as tender mercy, kindness humbleness of mind, meekness, long suffering, forbearing one another, and forgiving one another, and above all, love, which is the bond of perfection and peace.

He now comes to exhort them to have the word of God familiar to them, as a means to make them able to practice that, to which he hath hitherto exhorted.

And hence we may take this conclusion.

That the only effectual means serving for the mortification and putting away of sin, and for the putting on, and practice of virtue, is the word of God, no other thing is able to make us truly to abstain from sin, and to practice virtue, but only the word of God.

Moral precepts of Philosophers and wise men, a good name, good company, good education, good examples, and such like, though they be excellent things, and of excellent use, yet they are not able to do this, to make us truly to mortify sin, and put on, and practice virtue, only the word of God is able to do that. And hence it is, that our Savior praying for his Apostles, and all other that should believe in him, thorough their teaching: he saith, John. 17.17. Sanctify them with the truth, thy word is truth. And John. 15.3. Ye are clean (saith he) thorough the word which I have spoken unto you. Psalm. 119.9. David having propounded the question; wherewithal shall a young man redress his way, as if he had said, wherewith shall a man most unbridled, untamed, and unreformed, come to be bridled, tamed, and reformed: he presently answers himself, even by no other thing, but by the word of God, which is a plain proof of this point, that the word of God is the only powerful means that serves for the purging out, and putting away of sin, and for the putting on and practice of virtue.

The reasons of this are plain.

First, only the word of God pierceth into the hearts of [ 1] men, from whence all actions good and bad proceed, Heb. 4.12.

Secondly, nothing is able to make that which is spoken [ 2] to us effectual, but the Spirit of God, and the Spirit of God worketh by the word, and therefore its the word of God, that is only an effectual means of the mortification of sin, and of the putting on and practice of holiness.

[Use. 1] Hence it appears plainly, we may easily see it, that the Papists are no such friends to good works as they would make the world believe, they pretend that they are most zealous of good works, and such friends to holiness of life, as none are like them, and they cry out against us as enemies of good works; but indeed, if we duly consider the matter, we shall find none greater enemies to good works, and true holiness then they, insomuch as they take order that there may be no familiarity or acquaintance betwixt the people, and the word of God; for they straitly forbid the people to read the word of God, or to have it in their mother tongue: it is the word of God that is the only effectual means to work true mortification and holiness, and will they bar the people from that, and yet pretend that they are the only friends and favorers of good works? Is any so simple that sees not their deceit? And who cannot easily discern, that their practice is in flat opposition, and contrariety to their word? I leave them, and for use of the point to our selves.

[Use 1] Is it so, that the word of God is the only effectual means to work true mortification and holiness of life? Then if thou desire to have sin truly mortified in thee, and to be renewed, and to be made truly holy (without which, thou shalt never see God to thy comfort) never rest till thou be sure that the word of God hath wrought in thee a mortification of thy sin, and a measure of holiness; thou mayest come to have a show of mortification, and holiness, by other means, but true mortification and holiness is only wrought in thee by the word of God; and therefore never rest till thou find that the word of God hath been powerful in thee to that purpose.

[Quest.] Happily thou wilt say, how shall I know that the word of God, hath been thus powerful in me to the mortification of my sin, and to work holiness in me? I abstain from sins, yea, I can name particular sins to which heretofore I have yielded, but now I abstain from them, am not I then mortified?

Answer: [Answ.] Thou shalt know it, especially by two things:

First, if thou camest to the sight of thy sins by the Law of God, Rom. 3.20. By the the Law cometh the knowledge of sin. And

Secondly, by the affection both to the Law, and to thy sin, if thou love the Law of God, even because it discovereth thy sin, and the more it discovereth thy sin, the more thou lovest it, as David did, Psalm. 119.143. And if thou hate thy sin principally, because God hates and forbids it, and not in any sinister respect.

These are sure notes that the word of God hath been effectual to work in thee a mortification of thy sin, and never rest till thou find these things in thyself.

The next thing we have to mark is, that the Apostle calls the written word of God, the word of Christ) Let the word of Christ dwell in you plenteously, &c.

Hence it is plain that Christ speaks to us in the written [Doctr. 2] word; yea, Christ speaks to us in any doctrine, either plainly expressed in the written word of God, or thence gathered by necessary and good consequent, that doctrine so expressed, or so gathered, is the word of Christ; our Savior saith, Luke 10.16. to the 70. Disciples, he that heareth you heareth me, and he that despiseth you, despiseth me. The meaning is not; Whosoever heareth man called to teach, hears me simply, whatsoever he teacheth, but so long as man teacheth God's word.

And that appears plainly, John 14.26. Where Christ promiseth, that his Spirit should suggest, and bring all things to the minds of hi •