A Commentary UPON THE FIRST AND SECOND CHAPTERS OF SAINT PAUL TO THE COLOSSIANS.  
WHEREIN, THE TEXT IS CLEARLY opened, Observations thence perspicuously deducted, Uses and Applications succinctly and briefly inferred; sundry holy and spiritual Meditations out of his more ample Discourse extracted.  
TOGETHER WITH DIVERS PLACES of Scripture briefly explained.  
By Mr. PAUL BAYNE. B. D.  
LONDON, Printed by Richard Badger, for NICHOLAS BOURNE, and are to be sold at his Shop at the Royal Exchange. 1634.   

TO THE RIGHT HONOURABLE, RELIGIOUS AND VIRTUOUS LADY, THE LADY MARY, Countess Dowager of Westmoreland.  
HONOURED MADAM:  
SAint PAUL'S glory and exceeding great cause of rejoicing, was this; that as a wise Master-builder he had laid the foundation, whereupon the whole building of Christianity is established. Though not to lay the groundwork or Principles of Religion, yet to be fellow-workers with GOD and His holy Apostles, is now the glory and rejoicing of the Ministers of the Word in these latertimes. Amongst the rest a sincere, faithful, and judicious Divine in these Works of his never yet before extant, is presented to your Honour's view and approbation. His abilities were such as became a Successor of a worthy and religious Predecessor, in his ministerial function in the University of Cambridge, by him performed, unto GOD's glory, the good of others, and his own comfort. The first he unfeignedly desired and propounded as the utmost scope of all his endeavours, that GOD might be glorified by him both in life and death: the second as subordinate to the other, he procured, not aiming at his own advantage so much as their salvation that heard him, not seeking theirs, but them. The last was an effect of the two first, this must needs be a consequent where the others are precedent: for, GOD forgets not our labour of love, to Himself, or others. Sensible experience hereof had this holy man, who found much comfort by his Ministry in himself, and by the fruits of it in others. There be many that spend much time in studying, are never weary in welldoing, are instant in season, and out of season; but with how small success! for it is in vain to rise early, and sit up late, except GOD give a blessing: Paul planteth, and Apollo's watereth, but GOD giveth the increase: if GOD put not His hand to the work, there will be but a Babel of confusion: He knew it very well, who prayed continually for the divine assistance to make his ministerial work effectual. He prayed, and his prayer was heard: he wrestled with GOD (as jacob did) and overcame Him. He fulfilled his desires and granted his requests, and made him a spiritual Father of many children by him begotten unto GOD. Should I say more? I will add this only: what in him was praiseworthy, let it be applauded; what was in him for Instruction and a godly life, let us imitate: Let us learn of a dead man to live. Dead do I call him? Though the body die by reason of sin, yet the spirit liveth unto GOD, through JESUS CHRIST our LORD. Let us therefore learn of him to live spiritually, that with him we may live eternally. I have showed in some sort what he was, and what it concerneth us to be. And this the rather, presuming of your Honours favourable acceptance, not so much of him that Dedicates these following Expositions, as of him by whose incitement he was encouraged thereto, his worthy friend, Your Ladyships humble servant; that for his sake, and the Authors, You would vouchsafe to cast over this Book the wing of Your protection. This is his desire, who shall ever remain  
Devoted to your Honour in all humility, JUSTINIAN STUBBS.   

TO THE READER.  
THE Mother of Nazianzene (as himself relates it) was so beneficial to the poor, that a sea of wealth was not sufficient for her. What was her industrious diligence in relieving of outward necessities, was this religious Pastors in supplying the wants of such as are spiritually poor, thinking no time to be well employed, which was not a testimonial of his pious life, in word, in conversation, 
1 Tim. 4, 13.  in charity, in spirit, in faith, in purity: or of his wholesome doctrine, in reproving, correcting, 
2 Tim. 3.16.  instructing in righteousness. Thus thundering in doctrine, and lightning in conversation, he left no stone unmoved that might further the building of the new jerusalem. For living in these last days, the very dregs of time, when iniquity aboundeth, and GOD is provoked every day, so that fin cannot be more sinful, nor wickedness more wicked; by his 
* Praecep a ducunt, exempla trahunt. Sen.  exemplary deportment he fastened the nail, which was driven by judicious Instruction; in Precept and Practise A MAN OF GOD, a Beacon on an hill, a burning and a shining Lamp. His method and matter were plain and perspicuous; yet so as (if occasion served) he had meat for strong men, as well as milk for babes: he became all unto all, to gain some. Blessed Saint!— quae sparsa per omnes, In te multa fluunt:— what couldst thou more have done, than in leaving nothing undone, to receive at thy Master's hands, an Euge bone serve, Well done good and faithful servant! His well-doing and well-being is an invitation unto us to do, and to be the like: which whosoever desires, let him seriously survey these ensuing Expositions of Scripture, composed with laconical brevity, yet including in them the immense treasures of divine Speculation. I suppose there is none will malign them that understand them. If there be any others; as it was once said unto Philip King of Macedon, passing unjust sentence, between sleeping and waking; I appeal, o King, from thyself to thyself: So let them read with judgement and deliberation; and than whatsoever fault was imputed to the Author, will become their own. In a word, whosoever thou art that carpest at these following Treatises, whatsoever in them thou deemest either frivolous or superfluous,— emendes illa, vel ede tua.  
I. S.   

THE DOCTRINES OF THE FIRST CHAPTER OF THE EPISTLE OF Saint PAUL to the Colossians.  

Verse 2. 

1 EVery true member of the Church is a Saint.  
2 GOD gathereth and supporteth His people in all places.  
3 In distributing holy things, we must put a difference betwixt men; betwixt sound and counterfeit.  
4 Christians are knit together by the straitest bond.  
5 We are to wish ourselves and others favour from God, and peace of Conscience, as the chief blessings.  
6 The fountain of all true Peace, is the favour of God testified to us in Christ.  
7 All good things are to be sought from God the Father, and the Son.    
Verse 3. 

1 DVtie bindeth us to pray for others, and to give thankes for others as for ourselves.    
Verse 4. 

1 Spiritual graces bestowed upon any, must move us to thankfulness, and to make request for them.  
2 Faith layeth hold only upon Christ lesus for life everlasting.  
3 Our love must specially be showed to the Saints.    
Verse 5. 

1 THe recompense which God hath in store for us, should quicken us to all duty.  
2 Our riches of glory are kept for us in the heavens.  
3 The hearing of the Gospel bringeth us to be possessed of our hopes.  
4 The promises of the Gospel are infallible and certain.    
Verse 6. 

1 THe Gospel doth visit us, not looking after it.  
2 The faithfulness of God in His promises, and the piercing force of His heavenly truth.  
3 The Word of God is effectual, it never wanteth His fruit where it cometh.  
4 It is good dealing with men, to come home to their own experience.  
5 Before we can have the fruit of the Word, we must hear the Word.  
6 Not all hearing, no nor all knowing, but the true, inner, powerful, affectionate knowledge, is it which is fruitful.    
Verse 7. 

1 ALbeit men are not graced with great titles, yet their work is not in vain in the Lord.  
2 We must speak the best of all, but especially of Ministers; though not outwardly glorious.    
Verse 8. 

1 WE are to speak such things of man to man, as may tie them in love more nearly one to another.  
2 The best intelligence and news fittest for Ministers to speak and hear of, is, how it fareth with the souls of the faithful.  
3 We are to tell what good things God worketh in our people.  
4 Our love must be hearty and unfeigned.    
Verse 9 

1 Minister's must not only teach and admonish, but pray for their people.  
2 We must not delay going to God, when occasion is offered.  
3 We must persevere in Prayer.  
4 Our Prayers must be fervent.  
5 We must wish those that are called, a blessed proceeding in grace.    
Verse 10. 

1 Our pleasing of God must be in all things.  
2 We must be fruitful in good works.  
3 We must increase in the knowledge of God.    
Verse 11. 

1 CHristians have need of spiritual strength to walk with God in their spiritual conditions.  
2 We have not need of strength only, but great strength.  
3 All our strength cometh from the strong God.  
4 Long-suffering is an argument of great spiritual strength.  
5 We have need of patience and long-suffering.    
Verse 12. 

WE must as well give thankes for the things given us, as beg for that we want.  
2 By nature we are unfit for God's Kingdom.  
3 That matter God calleth us unto (viz) an heavenly inheritance, must move us to bless Him.  
4 Only Saints shall inherit the glorious inheritance.  
5 Our inheritance in heaven for substance and nature, is light.    
Verse 13. 

1 NOne living in the state of darkness can be inheritors of God's Kingdom.  
2 We are all by nature under the power of the Devil, the prince of darkness, and are in all kind of darkness.  
3 It is special matter of praise, that God hath put us under the government of Christ.    
Verse 14. 

1 THe singular love of Christ our King, that He hath bought us with His blood.  
2 The greatest blessing we have by Christ our King, is, that He doth procure us pardon of our sin.  
3 Before we can have any blessing from Christ, we must be partakers of Christ.    
Verse 15. 

1 IT is matter of praise, that we have such an one to be our King and Saviour, who is God with the Father.  
2 It is a wonderful benefit to us, that we are made subjects to such a King as is the Lord lesus Christ.    
Verse 16. 

1 THese creatures which we see, do give testimony to the invisible God whom we see not.  
2 Christ hath just title to the Lordship and inheritance of all the creatures.  
3 Christ our King is the Creator of all things.  
4 God hath His places and ministers attending about Him unseen and unknown to us.  
5 Our Lord jesus Christ is the Creator of Angels.  
6 As by Him, so to His honour all the creature was made.    
Verse 17. 

1 Our King is ancienter than all creatures.  
2 All things are preserved in their being, moving and order, by Christ.    
Verse 18. 

1 CHrist hath not Lordship over the creatures only, but also over the Church.  
2 We have such a Head given us of God, who is God with the Father.  
3 Christ hath a most near, compassionate, and beneficial superiority over His Church.  
4 Only the Church and people of God have Christ so near, and so beneficial to them.  
5 All the Church is the body of Christ.  
6 The dignity of the faithful in having so near conjunction with Christ.  
7 Christ's Resurrection hath special privilege above all others.    
Verse 19 

1 Whatsoever the manhood of Christ is advanced unto, it is the mere grace of God, not the merit of the creature.  
2 It is an admirable glory to which our nature is exalted, that God should dwell personally in our nature, and take it to Himself, so as to be of the substance of His person.    
Verse 20. 

1 THat which gave occasion to the incarnation of the Son of God, was our enemy-like estrangement from God.  
2 God followeth froward man.  
3 Christ must first have the God head dwell personally in Him, before He can take up the matter betwixt God and us.  
4 The dear Son of God is the worker of our reconciliation with God.  
5 All our peace is grounded in the bloodshed of Christ jesus.  
6 The Fathers of old were reconciled to God by the blood of Christ.  
7 The Fathers were in heaven before Christ's Ascension.    
Verse 21. 

1 WE must not only teach in general, but apply in particular the things of the Gospel.  
2 We must not forget our miserable condition by nature.  
3 A most miserable condition not to be a member of the visible Church.  
4 We by nature are enemy-like affected to God and His people.  
5 Our naughty actions discover our enemy-like affections.    
Verse 22. 

1 AS we must look with one eye down to our unworthiness, so we must cast the other up on God's mercies to us.  
2 The grace of God is most free and large.  
3 Every one who finds his sin forgiven in Christ, shall one day be made glorious before Him.    
Verse 23. 

1 Whosoever is partaker of the benefit of reconciliation by Christ, must persevere founded and established in Christ.  
2 We must be well grounded, and lay a good foundation.  
3 He loseth his hope that is removed from his profession.  
4 The Gospel hath been preached thorough the world.  
5 Paul was a special instrument thereof.    
Verse 24. 

1 IT is no new thing for the Ministers of Christ to be afflicted for the Gospel.  
2 The Church loseth nothing, but gaineth much by the sufferings of the godly.  
3 The Church is the body of Christ.    
Verse 25. 

1 TThe Ministers of CHRIST are the Ministers of the Church.  
2 Their ministry is committed to them by the most wise and holy government, whereby God governeth the Church His house.  
3 A Minister must have a care of every part of his charge:    
Verse 26. 

1 THe Gospel is a mystery not to be attained by any wit or learning.  
2 It is the privilege only of the Saints to know the mysteries of the Gospel.    
Verse 27. 

1 THe Gospel preached to the Gentiles is a mystery full of glory.  
2 CHRIST is the subject of this glorious mystery of the Gospel.  
3 CHRIST is among us in the preaching of the Gospel.  
4 CHRIST is He in whom we look and wait for glory.     
The end of the Doctrines.   

A COMMENTARY ' UPON THE FIRST Chapter of Saint PAUL to the Colossians.  
COLOS. Chap. 1. VER. 1, 2.  VER. 1. 
Paul an Apostle of jesus Christ, by the will of God, and Timotheus our brother.  VER. 2. 
To them which are at Colosse, Saints, and faithful brethren in Christ: grace be unto you, and peace from God our Father, and the Lord jesus Christ.  
IN these two Verses there is laid down the Salutation: wherein you have, 

the Persons saluting,  
the Persons saluted.    
The Persons saluting, Paul and Timotheus. Touching the description of Paul, from his Office and calling; I pass it by, having spoken of it in the first Verse of the Epistle to the Ephesians.  
For the meaning [Saints] here are those who are already actually sanctified, 
Verse 2.  called Saints, 1 Cor. 1.2. Washed in CHRIST'S blood. There are Saints by predestination, as there are Sheep, not yet gathered and brought home to the fold of CHRIST; I have other Sheep which are not of this fold; 
joh. 10.16  but he writes to such, as had received the spirit of sanctification.  
Colosse,] a City near Laodicea and Hierapolis in Phrygia, a City of the Gentiles, inhabited with Idolaters.  
And faithful brethren,] not false brethren crept in, but faithful, which must be understood by a Synecdoche, comprehending all faithful, whether men or women.  
Grace and peace;] Grace noteth GOD'S free favour which giveth all good things. 2. It signifieth the effects of his grace in us, viz. All good things spiritual and corporal, which may as fruits testify the good will of GOD to us: his kindness and all the fruits of his kindness, especially grace pardoning sin; and enabling us to do good, as also grace exciting and moving us to work, when now we are made able, that we may not receive the former grace in vain.  
Peace] is the effect of grace in us; for God's grace forgiving sin worketh in us peace of conscience, in regard of the accusation which would be in it. 2. The habits, or qualities of grace, Peter calleth them The divine Nature; 
2 Pet. 1.4  this grace given us, we have quiet from the rage of corruption in us; which while it tyrannizeth in us, filleth all the powers of the soul with disturbance: this is called peace of sanctification, the quiet fruit of righteousness. 3. 
Heb. 12. 1●  When GOD showeth his favour in giving all outward things that are good; there is Peace eternal in regard of our outward condition: and if God's grace in any of these ways be ●id, instead of peace, we feel disturbance: Thou hiddest thy face and I was troubled.  
To come to the Observations.  
Every true member of the Church is a Saint. Obs. 1 Thou must not be ashamed to be counted a Saint: Every thing doth bind to it.  

1. Our God is holy, therefore we must be holy ones. As he which hath called you is holy, 
1 Pet 1.15  so be ye holy in all manner of Conversation.  
2. It is the end of our predestination: 
Eph. 1.4.  He hath chosen us before the foundation of the world, that we should be holy, etc.  
3. Our calling bindeth us, 1 Thes. 4.7. 
1 Thes. 4.7.  God hath called us, not unto uncleanness, but unto holiness.  
4. Our Redemption: Christ gave himself for us, 
Tit. 2.14.  to redeem us from all iniquity, and purify us unto himself.  
5. The grace of God which we taste for the present, and the things we look for hereafter, do teach us this lesson. 
Tit. 2.11, 12.  The grace of God that bringeth salvation to all men, hath appeared, teaching us to deny all ungodliness and worldly lusts, and to live soberly, righteously, and godly in this present world, looking for that blessed hope, etc. And, having such promises, 
2 Cor. 7.1  let us grow up to perfect holiness.  
6. The final judgement, and our own glory which we look for, do likewise persuade us to become holy: Seeing all these things shall be dissolved, 
2 Pet. 3. 1●  what manner of persons ought we to be in all holy conversation, And whosoever hath the hope of eternal life, 
1 joh. 3.3.  he purgeth himself even as Christ is pure. And all believers are called a Holy Nation. 
1 Pet. 2.9.   
7. The right constitution of the Church, while the vigour of discipline flourisheth, doth not allow that any should abide in her but Saints; profane persons being to be separated, as Dogs from partaking in holy things; 
Mat. 7.6.  Give not that which is holy to Dogs, neither cast Pearls before Swine.   

1. Use This discovers to us the vanity of the Pope, in restraining this common to all believers while they live, to some few in comparison, whom it pleaseth him to Canonize, after they are dead.  
2. We see the lewdness of many profane Esau's, who disclaim, yea, scoff at this name, using such Proverbes, These are the holy ones. Young Saints prove old Devils. Shall we have a Saint of you?  
3. We must remember what kind of men we must be: even such as must profess and practise holiness, according to our calling.   
At Colosse.] God gathereth and supporteth his people in all places. Obs. 2 job in US We say truly, Where God hath his Church, the Devil hath his Chapel; and we may say as well, Where the Devil hath his Throne, there God oft hath his people; lie they where they will, nothing shall keep them from God: I will say to the North winde give, and to the South, keep not back, bring my Sons from far, and my daughters from the utmost parts of the earth.  
Despair of none, Use be they never so vile and fare from God, if he have a purpose to call them, they shall come home in despite of all the malice and power of the Devil; for God is more able to save  
But why should we pray for them that have grace already? Quest.  
Because the Devil is most bend against them; Answ. a candle new put out is soon blown in: So he hopeth to kindle in new Converts their old sin, which GOD by His Spirit hath extinguished.  
To rebuke our carnal minds, whose lands, Use 1 preferments in marriage, etc. these things sometime the world will be thankful for; but of faith, repentance, and the work of grace, not a word with them. A fool taketh more pleasure in colour of counters, and a painted dagger, than in gold and true treasure: Such fools are many found amongst us who are affected with these earthly vanities, and are altogether careless of the true treasure.  
If we be risen with CHRIST, Use 2 let us show it in affecting spiritual treasures of grace and holiness, making these heavenly things the matter of our joy and thanksgiving. This in General.  
Particularly mark: 1. Obs. 2 What it is which faith layeth hold on, only CHRIST JESUS: this is the only matter that Faith claspeth for righteousness before God, and life everlasting: So God loved the world, 
joh. 3.16.  that he gave His only begotten Son, that whosoever believeth in Him should not perish, but have life everlasting. He is lifted up as the brazen Serpent, that eyeing Him crucified, we might be healed. 
Rom. 3.25  Him hath GOD set forth for a reconciliation through faith in his blood. True it is, the same saving faith believeth all that is set down of GOD in the Scripture, all particular promises for the passing of this life: for these distinct offices do not make three distinct faiths in us: as the reasonable, sensitive, and natural functions, do not make three souls in man, but one; whose effects are threefold: Nevertheless Faith though it lay hold of all truth as it is taught, yet so fare forth as it justifieth, it buildeth and leaneth itself on Christ only; like as the Israelites, they with their eyes did see diverse things, and look on sundry objects as occasion served; but so fare as they got themselves healed of the stings of fiery serpents, they looked with their eyes at nothing but the serpent lifted up.  
To rebuke the worldlings faith, Use 1 which is grounded not on CHRIST crucified, but such a mercy in GOD as is generally so good that it will save all. The Papists, their faith is grounded on their good works with CHRIST, and on the treasury of merits and satisfaction: but the Ark and Dagon will not stand together, CHRIST and this stubble will not agree.  
We may try the truth of our faith this way, Use 2 it layeth hold on CHRIST, 
Eph. 3 17. Phil. 3.3.7.  bringeth Him to dwell in the heart, rejoiceth in Him, counteth all things dross in comparison of Him.  
Toward whom our love especially must be showed, Obs. 2 to Saints. 
Gal. 6.10. Rom. 12.13.  Do good to all, especially to the household of Faith. Distribute to the necessities of the Saints. My good reacheth to the Saints, 
Psal. 16.  all my delight is in them. All in their order are to have the fruits of our love, but those most who are nearest us, as in nature every one is next himself: then next to such as are of his blood, in nearest degree, or otherwise made one body with him, as the wife with the husband: Thus in grace, after GOD and our own souls, the Saints are nearest us, as who are by faith and love fellow-members knit to CHRIST, the Head of us all. Again, a wise man will sow his seed in the best ground, which will return it with most increase: So a Christian will sow the fruits of his love chief on the Saints; for GOD taketh that which is done to them, as done to Himself.  
Again, this love of the brethren, the Saints, is a token we are translated from death to life: for as this is a token the world doth not know GOD, and so have not life everlasting in them, because they know not His children: So it is an evidence, when we acknowledge such as are begotten of GOD, that God hath brought us to know him who is the begetter of them.  
To stir us up to our duties, Use 1 our eyes should be to them that are faithful, our affections with them: Birds of a feather will fly together, good fellows love one another. And shall not the fellowship of grace in those that are members of one body, whereof CHRIST is the Head, knit the Saints together in the strongest band of love?  
This rebuketh the weakness of some: Use 2 they are afraid to give any countenance to a Saint; though like Nicodemus, they have some good affection and liking to the godly, yet they dare not be seen to hold any near communion and familiar converse with such, lest they should be thought Puritans and favourers of men in disgrace with the State: Blessed is he that is not offended at CHRIST in His poor members.  
This rebuketh the profaneness of othersome, Use 3 who, as the Philistines brought out Samson when they would be merry: So, out must some Saint come, and bear their flouts and derision, when they are more pleasantly disposed; Ismaeliush mockers of Isaak. Yea, others, worse than the former, hate the Saints, wish there were not one in a town of them; like Cain, who hated his brother to death, because his works were better than his. It is an evidence of a godly heart to cleave more affectionately to those, who are more godly than other: And it savours of a carnal heart, in a great measure, when any one doth equally impart his favour: If any have points of service, and can apply themselves to their humour, though they have small acquaintance with GOD, they shall be countenanced; this maketh their religion linsey-woolsey: this confirmeth the hands of such in their carnal course, this maketh those that are good more remiss than they should be, should they find from Christians better encouragement. David's delight was in the Saints: 
Psal. 16.3. Ps. 101.6.  he did purge his family of such as were unprofitable and graceless, he set his heart on such as did set their hearts to please GOD in all things; not such as could get the length of his foot, were precious in his eyes. Can a loyal wife take pleasure in such men who are observant and officious about her, but devoid of all respect to her husband? Are your souls betrothed to GOD in CHRIST, and can you abide their service about you, who are careless in duty toward your LORD, with whom you are by faith contracted? this shows there is but a form of godliness, or that it is much decayed, when we can like of men, not as we see them sincerely serve GOD, but as their behaviour is more or less pleasing and contentful to ourselves.  
VERSE 5. For the hope which is laid up for you in heaven, whereof ye heard before in the Word of truth, the Gospel. 
FOr the hope.] Hope is put for the quality of hope, or the thing hoped for; we are to take it here in the latter sense. Observe hence: Obs. 1 What is a spur quickening us to all duty, the recompense which our GOD hath in store for us. 
Heb. 11.25, 26.  Moses chose rather to suffer affliction with the people of GOD, then to enjoy the pleasures of sin for a season; esteeming the reproach of CHRIST greater riches than the treasures of Egypt: for he had respect unto the recompense of reward. We faint not, knowing that our labour is not in vain in the Lord. If the Lord kept nothing in store for us, we might think, as good play for nothing as work for nothing: but no office of love, no not a Cup of cold water shall go unrequited. How doth this provoke to obedience? but we must not hence think we merit, and grow mercenary minded, serving for our Penny, not of love to our Father; for we look not at these hopes, this recompense of reward, as at a thing we are able to deserve by our working, but as at a free gift of inheritance which GOD will give us out of his Fatherly mercy: to look at it as deserved wages maketh a mercenary servant; to eye it as a Patrimony given of grace, maketh a Childlike and free obedience. Though therefore we have not the thought of merit, yet we have this benefit by our heavenly inheritance, that it is a motive to us inviting to all duty.  
We see hence what maketh such cold working and cold devotion amongst men, even this, Use 1 we see not the rich recompense which GOD will give, those things of Grace: did we see that GOD will for earthly things give us heavenly, we would part with them, and count that dear sold, that were so given: did we see the harvest of Glory, how would we willingly abide the sweat all the day long? No, men think, though they will not say so, that it is in vain to serve the Almighty, what profit is there?  
We see how we may provoke ourselves to suffer and do the Lords pleasure, Use 2 look at this gracious reward; It is not a dead work to serve God: we are all for what will you give me, as Peter, said Lord what shall we have that have left all to follow thee? If thou be'st all for what shalt thou have, see these hopes of eternal Glory which GOD will give thee. None payeth better wages, none like to thy GOD. I know worldly men think a bird in hand better than many in the wood; that they may have in hand, they only care for like profane Esau, esteeming a mess of pottage forth with better than a Birthright; but the wise hearted will look at the time to come, and esteem a good thing, though in reversion, better than of a present trifle.  
Laid up for you in heaven] Obser. Where our riches of glory are kept for us, in the heavens. Obs. 2 Not in the region of the air where birds fly, called the heaven sometimes, nor in the starry firmament, but in a place above all these aspectable heavens called the highest heavens, 
Ephes. 4. Hebt. 11.  whither CHRIST ascended. Our substance, our best and most enduring wealth, is in heaven: 
1 Pet. 1.4.  Our inheritance, we hope for, is rest in the heavens for us and that fitly; for where should our house and land and treasure, our whole patrimony be, but where our Country is, where our Father dwelleth? now GOD is our Father, and he dwelleth in heaven which is our own Country, who are here but Pilgrims for a season. Again what is this hope, but the glorious life we look for? Now where should the life of the branches of a Tree be kept but where the root is? So where should our glorious life be hid, but where CHRIST the root of us all is with him: yea this is most meet and behooveful for us: If an English man should sojourn in France a while and had great treasure to receive, would he not choose rather to have it paid him at the Exchange in his own Country then to have it there, fare from his home, and stand to the hazard of transporting of it. So it fareth with us; it is safer that our wealth should be paid us in heaven our own Country, then here where we are but strangers wayfaring for a season.  
To make us see how safe our heavenly treasure is: Use 1 it is where the Devil cannot come, as you have it in the parable of Dives and Lazarus: if we have worldly wealth, we count it a great benefit to have sure custody for it, where the rust cannot eat it, nor thief dig through and steal it; now there is no fear of that being safe which is kept in heaven.  
This must make us heavenly minded: Use 2 rich men's minds are all on their Coffers and Counting houses; where the treasure is, there will the heart be also: So if we have wealth in heaven, let us Converse in heaven; Our conversation is in heaven.  
This is a comfort against all present necessities which the Saints know: Use 3 though an heir know much hardship, yet this doth stay him up; well thinks he, I shall come to my lands one day: Children will wear homely  more contentedly, when they think they have better laid up in their Mother's Chests.  
Whereof you have heard] Obser. What bringeth us to be possessed of those hopes, Obs. 3 hearing of them by the Gospel, that is by the glad tidings of them, which GOD doth send us by his messengers: our Saviour jesus Christ hath brought life and immortality by the Gospel. 
2 Tim. 1.10.  For look as we cannot know what is done in France till some come over thence and tell us the news there: So, we cannot know what is done in heaven, till GOD send down the news of it unto us; for the Gospel is nothing but news from heaven, touching righteousness and life eternal through faith in Christ jesus: And as when things are lost, we cannot come by them till we have word from the Crier or others that they are found: So our life which we have all quite lost by nature, we cannot get it again, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  till GOD by his * Criers Preachers, send us word of it.  
To stir up our attention to this word which discovereth such wealth; Use 1 if one can tell us of some rich purchase at a cheap rate, of some gainful bargain, how readily will we hear on that side? The Gospel telleth us of all blessedness in this life and that to come through faith; the unsearchable riches of Christ, to which all the wealth in India is but dross and dung: 
Eph. 3.8.  all this is reveiled in the Gospel.  
It showeth us how we should love the Gospel: if a man tell us tidings of a horse strayed, we think ourselves beholding to him: But this telleth us news of such heavenly things as never eye saw, nor eart hath heard, nor never entered into the heart of man to conceive.  
In the word of truth] Obser. lastly from this verse, Obs. 4 How infallible and certain, all the promises of the Gospel are, they are a true word. The Gospel is called sometimes by general names, as Law, Testimony, Doctrine, etc. Sometimes from the efficient, the Gospel of GOD: Sometime from the property, a wholesome word, a word of truth: The things we speak of are not yea and nay, but Amen, constant and true: This is a true saying and worthy of all acceptation. 
1 Tim. 1  For the Gospel is His Word who cannot lie: whose Knowledge, Works, and Words are all true. Qu. But why is this called the Word of truth, when all the Word of God is true, purer than silver seven times refined? Answ. Because this is the most principal part of God's Word, and therefore the common property of the Word is given it by a kind of excellency, as we call the plague, the sickness, not that a headache is not a sickness; but it hath by a kind of excellency the common name of all other given it, because it is the chief of other. 2. This Gospel was published by jesus Christ Himself immediately, in His own Person, who is truth itself, I am the truth. 3. It is so called to prevent our unbelief, who do with this as with other good news; we say it is too good to be true, who by nature count it to be foolishness: the Holy Ghost therefore to take us by the hand, doth style it a Word of truth.  
This serveth to strengthen our faith in the particular promises, Use 1 that God assureth us they are truth itself: if an honest man as he is telling me any thing that is somewhat strange, shall interlace this asseveration, I assure you that it is very true, I speak no more than I know, we do the better believe him in it; much more when GOD shall bind Himself by His Word and oath and seal to it.  
It showeth us the power of this Gospel, Use 2 it shall prevail against all Popery and Heresies; Mighty is Truth, we can do nothing against it but for it.  
It doth convince the unbelief of GOD'S Children and the profane scorn of the wicked, Use 3 who think that these things are but golden fancies to make fools fond with.   
VERSE 6. Which is come unto you, as it is in all the World, and bringeth forth fruit, as it doth also in you; since the day ye heard of it, and knew the Grace of GOD in Truth. 
HOw the Gospel by God's providence doth visit us, Obs. 1 not looking after it, it cometh to us wenot minding it, all the things of the Gospel are not once in our thoughts by nature, every one of us have this Word sent to us, as the whole World had at the first publishing of it: How was this? they sat in darkness, as our Saviour saith: 
Mat. 4.16.  The people which sat in darkness saw great light, and to them which sat in the region and shadow of death, light is sprung up; we all were estranged from the life of God through ignorance, 
Eph. 4.18.  Committing sin with greediness. God looking on this their misery, sent His Ambassadors, His Apostles; 
Mat. 28.  Go teach all Nations, etc. God also did direct them, and move them in executing this His command, sometime by fitness of circumstance, sometime by brethren's information, sometime by instinct of his spirit guiding them hither and thither, and hindering them (as Saint Paul from Bythinia,) from such places as stood not with his pleasure. We cannot make the Sun rise nor set, that giveth light to our bodies, God doth make it rise, etc. So much more doth it belong to Him to raise up this light of the Gospel, and carry it by His Ministers (the Vehicula of it) whither He pleaseth: and it is an argument hereof, that it is sent by God, not sought for of us, because it cometh where it is gainsaid. As God saith, 
Rom. 16.21.  All the day long have I stretched forth my hands unto a disobedient and gainsaying people.  
To show us how it is with ourselves; Use 1 for thus it came to us, when the most and the greatest, did not send for it.  
We must acknowledge from hence the free grace of God, Use 2 which doth visit us and send us such blessed tidings, who inquire not after them.  
We must rejoice in it, Use 3 and walk by the light of it: we are glad of the light of the Sun, yea of a candle; how much more should we be glad that this glorious light of the Gospel is come amongst us.  
The faithfulness of GOD in his promises, Obs. 2 and the piercing force of this heavenly Truth; God hath promised long ago to give Christ, a light to the Gentiles, and a witness to the end of the World: accordingly we see it here made good; the world is visited with the Word of truth. And as it letteth us see that God keepeth touch, so the force of this Word is commended by this Circumstance, that this Doctrine should go through the World in so short a space, yea and be fruitful, this argueth a Divine power in it: that like as the Sun getteth up like a Giant, runneth from East to West in a short space; So this Sun did scour it apace through all the Coasts of the earth. The light is a piercing Creature, even bodily light, much more this which is Spiritual.  
This may be further opened by showing how this is to be meant, that it is come through the World. 2. What reasons there were furthering it. For the first: We must not understand every hamlet, Town-ship, much less every Creature in the world, but the most principal parts by a Synecdoche are put for the whole; as we say, all the world do thus or thus, when the most parts of it do the thing; and thus it might be proved by the acts and story how the Gospel was preached in all the quarters of the earth, yea in the most remote Northern parts. Crescens in France, Thomas in Germany, as Sophronius writeth, Simon Zelotes in our Country, as Nicephorus saith, joseph of Arimathea, as Gildas, yea Paul himself, as Theodoret and Sophronius witness.  
The reasons of it may be taken partly from the great abundance of light which is in the Gospel above the old Scriptures, they being as a Candle in a dark place, which could not cast its light fare, and therefore was bounded within one Nation: This being like the Sun for clearness, speading forth the beams of it more abundantly, but in vain the Sun shineth to blind men: The principal cause therefore was in the abundance of the spirit poured forth upon the Resurrection of Christ.  
The instrumental causes. 1. The fidelity of those primitive Pastors. 2. The lively Communion of the primitive Christians, who did not hide their Candle under a Bushel, but did shine as lights to others, and labour the Conversion one of another. See what Paul saith, 1 Thes. 1.8. of that people, From you sounded out the Word of the Lord, not only in Macedonia and Achaia, but also in every place your faith toward God is spread abroad.  
The promises fulfilled are seals to us that the rest shall be accomplished.  
We may amplify our unworthiness, Use 2 that which subdueth the World standeth still and getteth no ground with us; what with negligent Pastors, Christians careless of all heavenly comfort, chiefly that we have grieved the spirit so with our unfruitfulness, that he doth not delight to joy in us.  
That the Word of God is Effectual, Obs. 3 it never wanteth His fruit where it cometh: Wherever God doth send it, He hath some fruit to gather to Himself, some whom He will make heirs of Salvation. It was not the ordinance of God to send the Apostles only to ring an empty sound of the Gospel, 
joh. 15.16  but to gather fruit which might abide to everlasting life. 
Eph. 4.8.  God giveth Pastors and Teachers to gather the Saints, and to build His body. Though God doth send some as Esay speaks, for further hardening of a people, yet to some it is a sweet savour to God; Some in whom His Word shall be fruitful to salvation, whom He chiefly regardeth by it. The Word is compared to Snow and showers, which never fall in vain. 
Esay 55.10, 11.  As the rain cometh down and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sour and bread to the Eater: So shall my Word be that goeth forth of my mouth, it shall not return to Me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it.  
Que. Now if it be asked what was this fruit?  
Answ. It was the reclaiming men from Idolatry, ignorance, all sensual lusts of ignorance, and bringing them to the living God, to saving knowledge, to the endeavour of true Holiness. This Word is the Lords net to catch souls, the immortal seed that begetteth us to God, the arm of God to Salvation.  
To comfort those that have the dispensation of the Word, Use 1 it cannot be in vain.  
To make us all enter into ourselves and see what the Word works in us; for if not to life, it will be effectual to death: 
2 Cor. 2.15.16.  For we are to God a sweet savour of Christ in them that are saved and in them that perish: For to the one we are the savour of death unto death, and to the other the savour of life unto life. Examine what power the Word hath had upon you for the kill the unfruitful works of darkness, and the bringing forth the fruits of the spirit in you.  
As it doth also in you] Mark how he doth apply and confirm the general from their particular case. Obser. hence, Obs. 4 That it is good dealing with men to come home to their own experience. Saint Paul frequently doth appeal to the knowledge, judgement and experience of those he dealeth with, know you not? judge you, etc. Men do fruitfully apprehend and easily condescend to things thus convinced: Thus to instance in these points, Gods preventing us with His Word, the power of GOD's Word; what Christian in his own experience may not subscribe to the truth of them. This closing with our audit ours is a thing too much neglected.  
Since the day ye heard of it] Observe hence, Obs. 5 That before we can have the fruit of the Word, we must hear the Word. A diligent care is no small blessing; no man can feel the strength of meat without taking down; none shall find the fruit of the Word without hearing it: Harvest without seed sown shall as soon be seen, as true grace without the Word heard. This therefore, Prov. 2.3. is made a condition, without which we cannot come to wisdom, viz. to hearken with our ears unto her. True it is, that many that lend the ear of the body are not fruitful, because, though this be something, yet it is not all: but though giving the ear is not enough to make us fruitful; yet denying it, it shall always be able to hold us under unfruitfulness.  
This convinceth such as through pride think they can do well enough without hearing, Use 1 they can read; what can the Preacher say that we know not?  
To stir us up to hear. As a plant, Use 2 if the root should not suck in moisture, could not be fruitful: So if the soul do not by the ear (for this is the passage) suck in that heavenly dew, it will never be fruitful.  
Lastly, That not all hearing, no nor all knowing, 
Observe.  but the true, that is, the inner, powerful, affectionate knowledge, is it which is fruitful in us: The greatest Clerks are not always men of greatest conscience; knowledge and conscience are often divorced: the Devil knoweth more than we all: There is a double knowledge; the one literal, when one conceiveth of things, but hath no feeling of them in himself, nor is not affected with them: now this knowledge doth not alter a man. There is another knowledge which is spiritual, lively, affecting the soul, this breedeth the fruits of true obedience, true desire of increase, etc. To read of the nature of Honey in a book, leadeth a man into some conceit of it, but nothing affecteth him; but to taste an honeycomb, this maketh him know more freelingly, and desire to taste further: So it is in knowledge. Sapientia is sapida scientia, true knowledge is savoury knowledge, that relisheth in the soul.  
It letteth us see our misery for the present, Use 1 who have not the fruit of sanctification; for this is an infallible evidence, that we never knew in truth the things of the Gospel; those that knew in truth were fruitful: Thou therefore who hast not these spiritual fruits, it is a sure sign that thou didst never know any thing truly; nay, it is fearful for the time to come: for it is a shrewd token, GOD will never give thee true knowledge; If our Gospel be hid, it is hid to those that perish. 
2 Cor. 4.3  If a Physician cometh to a man sick, and with all his art can do him no good, it is a token the patiented is desperate, even a dead man: So when the spiritual Physician hath been long with thee, and thou mend not, it is fearful. I know men think, they know as well as the best, and can say as fare in a matter as another: But if thy knowledge move thee not to obedience, it shall help thee to so many more strokes, and prove thee a worse fool than the idiot that knoweth nothing.   
VERSE 7. As ye also learned of Epaphras, our dear fellow servant, who is for you a faithful Minister of CHRIST. 
Mark, he bringeth in Epaphras, as through whom they had been fruitful; which teacheth us: That such as are not graced with great titles, Obs. 1 their work is not in vain in the LORD. Epaphras was neither Apostle, nor Evangelist, nor yet the chief teacher of them: the Lord doth often choose such as are for outward circumstance foolish and weak ones; that whatsoever is wrought, may be apparently perceived not to be theirs, but the work of GOD in them. He knows we will easily dwell more in the man that speaketh, than on Him who fendeth, and the matter spoken; like as many gaze more on the casket when it is curious, than on the jewels within it: and men look at Cups rarely wrought, admiring and commending them, so that they delay to drink the liquor in them.  
We must not be offended at want of carnal circumstances in those who teach us; Use 1 the foolishness of GOD is wiser than men.  
We must not be dismayed, Use 2 who are conscious to ourselves of such wants: not an army, nor an host, it is the Spirit of our GOD which must work every thing.  
From the fact of the Apostle commending Epaphras: That we must speak the best of all, Obs. 2 but especially of Ministers, though not outwardly glorious: Nay, the less glorious they are, we must put the more upon them; that their ministry through such good testimony might be more effectual. As in the natural body, the face hath no cover, the less honest parts have: So in the mystical body. This is required in the ninth Commandment, to give good testimony and put honour one on another.  
2 We must the rather commend others, because ordinarily they may neither praise, for that were pride; nor yet dispraise themselves, for that were folly.  
3 It doth strengthen their hands in the work of the ministry, and maketh them better regarded with their people. CHRIST Himself refused not John's testimony in this regard; and Paul, lest he should run in vain, did come to Peter, that he might have testimonial from him.  
Now we must give them testimony.  

1 So fare as we know, else we should not say true.  
2 Not to their face.  
3 To some good end, as to glorify GOD in winning authority to those we commend.   
To teach us our duties, Use 1 to credit and countenance all we can one another, especially faithful Ministers. The Devil is very diligent to ply their disgrace: Especially we must not so dishonour our own Ministers, who are Fathers to us in the 〈◊〉, as to think and speak basely of them.  
The Apostle his fact convinceth such as will detract, Use 2 speak by halves, with butts and ifs: a good man but etc. yea, if they see a man down the wind, will betray him with silence, dare not speak what truly they may on his behalf.   
VERSE 8. Who declared unto us your love in the Spirit. 
THe doctrine of this Verse is to be gathered on a double ground: 

1 As it is the relation of the Apostle to the Colossians.  
2 As it showeth the fact of Epaphras by the Colossians.    
Now that the Apostle writeth to the Colossians such a good part of Epaphras, as might further increase their affection to him; it doth teach us: That we are to speak such things of man to man, as may tie them more nearly in love one to another. We must not like envious men, sow tares of discord, and whisper such things as may set them further and further out, like as whisperers and backbiters who will speak this and this, if you will keep their counsel, which tendeth only to make debate. But let us wisely report such things which may heal and conglutinate the bond of love, somewhat loosed. Blessed are the Peace makers.  
For Epaphras his fact: 1. We must consider him as communing with the Apostle. 2. As affected toward the Colossians, of whom he speaketh. Mark from the matter which the holy apostle, and he, a faithful Minister, entreat of; 
Observe.  What intelligence and news are the fittest for Ministers to speak and hear of, viz. How it fares with the souls of the faithful, what grace of GOD is in them: How they walk this way: look into Paul's communication, and the brethren's that came from the Churches, with him; all is about this point. We see how in Princes, as in our Kings, you have Ambassadors from all States sometime, France, Venice, Low-countries, etc. and there are politic relations of strength, wealth, civil deliberations and occurrences in Kingdoms: So Paul, a great overseer in the Church, had his intelligence, as his care was over them all, so from them all, but the matter altogether spiritual: what oppositions against the Gospel; what success, how the Churches walked, etc. Happy overseers that lie in the wind only for this news.  
As Epaphras doth make good report of grace in his people, Obs. 2 viz. their love; his example is our instruction, That we are to tell what good things GOD worketh in our people. It is GOD's glory, when His gifts are confessed, it is their encouragement. It is a fruit of our love, and evidence to them, that we give them good allowance. Parent's delight to speak of their children's good qualities: So Ghostly Fathers.  
Lastly, mark how he beareth the witness of love in the Spirit, that is, spiritual, inner hearty love; whose example teacheth us, Obs. 3 That our love must be hearty and unfeigned. Saint Paul, Rom. 12.13. requireth that love be without dissimulation. So Saint Peter, Love with a pure heart. Saint john, Love not in word and show, but in deed and truth. And such love was in Paul and other Saints: they had desires one to another, even from the heart-roots. The effects are more common, but the affection of love is exceeding rare. We must chief labour for this: GOD is a Spirit, and he loveth the spirit in our works. Again, the affection of love is proper to the Saints; the work others may do likewise.  
To lay ourselves to them, Use 1 and bewail our keycold counterfeit times, our age wherein lust and self-love have devoured Love.  
For exhortation; Use 2 the LORD thaw our frozen souls, kindling and keeping in them this holy fire, which may make us affectionate to Him, and one to another, He who is love itself, effect it. What is our love, but formality and external compliment? doing one good turn for another, bidding to meat such as reinvite us. Loving not so much our friends, as ourselves in them; a copy of the countenance without hearty affection. But what is this but a gilded potsherd (as Solomon saith) a golden glister without, there being nothing within of any worth?   
VERSE 9 For this cause we also since the day we heard it, do not cease to pray for you, and to desire that ye might be filled with the knowledge of His will, in all wisdom and spiritual understanding. 
I Told you in the third Verse, how the Apostle propoundeth his fact of Thanksgiving and Prayer, digressing hitherto as matter did occasion. Now he returneth to expound and open to them the form and sum of them; the order inverted, first of his Prayer, which was last mentioned in the third Verse, then of his Thanksgiving. His Prayer to the twelfth Verse. His Thanksgiving with the occasional opening of a head of doctrine, to the eighth Verse of the second Chapter. In the Prayer these points lie in order.  

1 The occasion, For this cause.  
2 The Persons, the Apostle with other, We.  
3 The time, From the first hear say of it.   
The manner in two points: 

1 Uncessantly, not ceasing.  
2 Fervently, which is enfolded in this double word, We pray, we desire.    
Lastly, here is the matter of his Prayer, which respecteth them either as they were to do GOD's will, or to endure his pleasure.  

For the first, The grounds of obedience.  
The obedience itself.  
The fruit of it.   
For the first, The grounds of obedience, are: 1. The gift of knowledge, that they might know the will of GOD fully. 2. Gifts or graces practical, with wisdom and spiritual understanding. The obedience itself followeth, first set down in general, That they might walk worthy the LORD: Secondly, opened by two particulars, pleasing Him, fruitfully; the fruit of this obedience, is a growing up into more familiar acquaintance with, or knowledge of GOD. Now as they were to endure many things, he wisheth them a convenient grace in this regard: 

1 Setting down the grace itself, That they might be strengthened with all might.  
2 The fountain, GOD's glorious power.  
3 The End, which is double: as trials sometime are strong and long; so against the one we must have Patience, against the other long sufferance, accompanied with joyfulness.    
Thus is the Prayer.  
The thing that needeth explication most, is in those words, with wisdom and spiritual understanding. This Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as cockmah in the Hebrew, to which it answereth, hath a double acception: Sometime it noteth out the knowledge of hidden heavenly things, thus it is expounded, Prov. 30.3. one end of the verse doth interpret the other, wisdom in the beginning is construed by the knowledge of holy things in the end. So in 1 Cor. 2.6. We speak wisdom amongst the perfect, that is, points of hidden knowledge, the great mystery of CHRIST; and thus only profane Authors take it, as Aristotle, Tully.  
2 This word Wisdom, is put for that practical virtue, which doth deliberate about, and move us to do things behooveful, commandeth and ordereth actions: And the Septuagint use this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for the same which the Philosophers signify only by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Now in this place it is thus to be taken: for it cannot be put for the theory of GOD's will, because it is annexed as a different thing from that which we expressly asked in the words before. Again, in the third Chapter, 
Col. 3. 1●.  Wisdom seemeth to be that which maketh a man teach and admonish himself, and so bring into act that which he knoweth out of the Word. Now if you ask what it differeth from understanding; and how spiritual understanding differeth from knowledge? To the first, Wisdom maketh us put the thing in execution: Spiritual understanding doth perceive and judge aright of that which Wisdom consulteth on, and executeth: And this differeth from knowledge, because this as Wisdom is about matter of fact gotten by experience, whereas Knowledge conceiveth only things in themselves, not considering of them as they are here, and now performed.  
Now for the doctrines from the ninth Verse.  
First in general, the Apostles example doth teach; That Ministers must not only teach and admonish, 
Observe.  but pray for their people. 
1 Sam. 12.23.  GOD forbidden that I should cease to pray for you. Moses, Aaron, and Samuel were thus styled, such as called on His Name: the Priest was as well to offer up incense, and bless in the Name of the Lord, as to slay the sacrifice. Again, all our watering and planting is nothing without GOD's increase; which how can we look for, if we will not ask it? Spare to speak, and spare to speed. Moses Prayer did more against the Amalekites, than all Israel's weapons.  
Such therefore as bow not their knees to GOD in secret for their people, Use neglect their duty; yet some are so unacquainted with this exercise, that out of their books they cannot say two lines; it may be said of them, The Priest hath forgot his Prayers.  
We must be admonished of our duty: The occasion was handled above. And thus much from this that the Apostle saith; We Pray.  
From the time, 
Observe.  mark, we must not delay going to GOD when occasion is offered; that precept every where pray: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is thus fitly construed, Pray in every opportunity; let it not slip thee: It is good taking the season in every thing, striking while the iron is hot, for time and tide stay not: from that day he heard; he did take the occasion of devout remembering them to God. Delay is here always dangerous. For at the first coming of occasions, we are affected with them; but if we work not with this motion, like as fire not blowed nor fed with fuel, it goeth out. Again, wisdom biddeth us redeem the opportunity. 
Eph. 5. ●5. ●6.   
Here therefore men are to be taxed, Use who put off and quench the spirit, whose modò & modò non habet modum, who are ever in purpose, never in performance, who cry yet a little sleep, a little folding the hands, sleep over their spiritual harvest.  
We must from his example be exhorted, for as he followed CHRIST, so fare forth we must follow him.  
Mark thirdly, that he prayeth uncessantly; 
Observe.  which teacheth us, how we must persevere in Prayer: not like them who a day or two will begin this duty, and then lay it by all the quarter: the Apostle biddeth every one of us persevere in prayer for the Saints; 
Eph. 6.18.  not that we must keep hours stinted, as if those hours pass us, we must not pray that day, or like the Euchites never cease pattering; but we must daily, at fittest seasons take up this duty. This not ceasing, speedeth with GOD, giveth Him no rest, out-wrastleth Him: this CHRIST by a double Parable calleth us to; one of the widow: 
Luke 18.3, 4. Luke 11.5.  the other of the friend in the nighttime importuning his friend. For GOD doth often delay, to see if we will follow Him, and not give Him over.  
Those then who are set down with fainting hands, Use letting fall their prayers, must be stirred up to hold out uncessantly by this example. Delays should not hinder us from hoping well. That seed that lieth longest in the earth, riseth higher than any other: So that prayer groweth to the most glorious issue, which GOD seemeth long to bury in forgetfulness.  
From this that he doth not pray howsoever, Obs. 4 but with an hearty desire: Mark here, That our prayers must be fervent: He doth not continue a form of words without affection; for it is not vox, but votum, that soundeth in GOD's ear; 
I●●. ●. 16.  The prayer of the righteous availeth much, if it be fervent. Our SAVIOUR doth reach, that these only speed, these fervent prayers, by that trebled phrase, Ask, Seek, Knock, all importing the same matter, hearty calling on GOD. If one ask us a thing, but being indifferent, doth rather to prove us, than that he careth; when we discern it, we hold our own. So GOD etc.  
To rebuke lukewarm devotion; Use 1 nay, our frozen prayers, when the heart hath no desire in it after that the mouth speaketh.  
To stir us up in this duty: Use 2 Now the mother of desire, is spiritual Poverty, from sight of our wants, weaknesses, perils, etc.  
From the Matter in general, he wisheth their proceeding in grace, obedience, and patience. Observe hence, 
Observe.  What things we are to wish those that are called, even these here named: The Apostle knew how many begun in the spirit, but ended in the flesh; he knew that if they did not gather, they would scatter. He well perceived how busy Satan would be to steal this grace out of their hearts. For as thiefs watch them that have treasure and great charge about them, letting penniless travellers alone: So doth Satan, he is busy to rob those whom GOD hath trusted with His graces.   
VERSE 10. That ye might walk worthy of the Lord, and please Him in all things, being fruitful in all good works, and increasing in the knowledge of GOD. 
NOw followeth the obedience itself, set out by the practice of it that he prayeth for. 1. In general. 2. More particular. In general, it is to walk worthy of the Lord; what this is may be understood by comparing it with like places. Ephes. 4.1. Worthy of the vocation whereunto ye are called. Phil. 1.27. As it becometh the Gospel. 1 Thes. 2.12. Worthy of God, who hath called you to His Kingdom and glory. To walk worthy of the Lord then, is to live and behave ourselves as becometh those to whom God hath vouchsafed so great mercy, that passing by thousands and ten thousands, for deserts all as good, and in outward respects many of them better than they, He hath of His mere grace and free love in CHRIST, chosen and called them out of the World, to be partakers of Eternal life and glory with Him; and for this cause hath caused His Gospel to be preached unto them, and by His spirit hath made it effectual in them: we must therefore seriously consider (1) the dignity of our calling, (2) the excellency of the Gospel whereby we are called, (3) the kingdom of Glory whereto we are called (4) and our most Holy and glorious Lord God, by whom we are called, and accordingly with due regard of all these things, carry ourselves in this present world: let others then live as they list, walk in sin, and wallow in filthiness, such a course may sort with their condition; but for us, we are by the grace of God of another dignity, of an higher and more holy calling, and such as wait for a Kingdom prepared for us, even an Eternal Kingdom in the heavens: This walking worthy of the Lord, he expresseth by the end that it respecteth and aimeth at, namely a pleasing of Him in all things, or a full and entire pleasing of Him. If then we will walk worthy of the Lord, we must study to please Him, and to give Him contentment in all things, not accounting of pleasing any man, yea or all men, with displeasing him. 1 Cor. 4.3. And good cause, for life and death depend on Him, He hath power to save and destroy; yea He hath done such great things for our souls already, and assured us of so great glory hereafter, that we are the most unthankful and impious Creatures that ever breathed (our selves being judges) if we study not to please Him in all things. Wherefore let others addict and give themselves over, dedicate devote and consecrate themselves to serve and please, to bow and beck, to kneel and crouch, and in all points to observe this or that great man on whom they depend, by whom they live, from whom they expect their advancement and rising in the world; let us study and strive how we may please the Lord our GOD. He is to us in stead of all, yea all inall.  
Here Observe, That this pleasing of GOD must be in all things, 
Obs.  or it must be whole and universal, for he that seeketh not to please Him in all things, seeketh not to please Him in any thing; and he that laboureth not to give Him an universal contentment, laboureth not to give Him any at all, according to that of Saint james, 
Sam. 2.10.  Whosoever shall Keep the whole Law and yet offend in one point, is guilty of all; for the same God hath commanded all; as well that He leaveth undone, as that He doth; and therefore if out of conscience toward God, he hath care of doing any, he would have conscience of doing all.  
Which serveth notably to convince those who reforming and conforming themselves to the will of God, as they would have it thought in many things, Use yet retain some special beloved sins, whereby they plainly show that their reformation in other things is but counterfeit, as being for some by-respects of their profit or estimation, or such like.  
Having thus set forth this pleasing of God in general, he expresseth it after in two particulars.  
Bringing forth fruit,  
Increasing in the knowledge of God.  
For the bringing forth of fruit, being an expressing of our duty to please God, specially in an outward manner before God and Men, may be called not unfitly one particular of pleasing God. Observe Hence, 
Obs.  We must be fruitful in good works, as Trees and plants are fruitful in their kinds (for from thence is this speech taken) for being planted by Gods own hand, in His own Orchard or Garden, yea in His own house, 
Psa 92.14  being also kept and dressed by Him, as our Husbandman, 
joh. 15.3. Esa. 27.3. joh. 15.3.  being watched over night and day, and watered every moment; finally being branches of CHRIST the true vine, from whom by the virtue of His spirit, we receive sap and juice, good reason we should be fruitful; and if not, we shall be surely cut down and cast into the fire. 
Mat. 3.10. joh. 15.6. Luk. 13.7.  For who among us would endure an unfruitful Tree in his Garden? who would not say with indignation, Cut it down why cumbreth it the ground? If that were rooted up, I might have another planted in the place of it, that might bring me forth good fruit. When the wicked see us grow liveless, powerlesse, sapplesse, they say, what matter is in them and in their profession? It is a shame, that they should say, I had rather live with any, deal with any, have a promise from any than from a Professor.  
Their condition is incurable: Reason. when the Carpenter hath cut and hewn, and sees it will not fit his turn, there's no remedy but it must be cast into the fire. My spirit shall not always strive with man. 
Gen. 6.3.  Esay 5. GOD calls a counsel; What shall I do with my Vinyard? A hedge Lord will do it good; send them prosperity and security, that they have had; A winepress Lord will do them good, that they have had; afflictions will not work upon them. When no plaster will cure the Leg, it must be cut off; when the Gospel will do thee no good, nothing can do thee good.  
See the ground and cause of all our evils; Use we impute them to the malice, power or improvidence of men; No, no, thy barren heart is the cause of all. 1 Cor. 11. For this cause many are weak, and many sick and many sleep; as if he should say, you blame the air, you say such a distemper was the cause: no, no, it was your unprofitable coming to the Sacrament, that hath brought this plague upon you. Our unprofitableness is the cause why the Lord is still hacking at the Tree of England. How many great Families are perished, and yet by no ill husbandry or great improvidence; no, no, they were too good to favour the Gospel, to pray in their Families. The cause of our ruin is not three years, but sixty year's unfruitfulness: nay is it not better to be any thing, than fruitful? do not many begin to say, what need so much fruit? I wonder how you can bear with such a fellow? how can you stand to his bent? preach and pray, repeat in Families, confer and meditate, etc. What ado is here? what, so much fruit will break the boughs. Alas, is this to answer the cost that God hath bestowed on us? The better the Land is compassed, the more tedious; yea the more odious it is to the Husbandman, if it answer not his expectation with a fruitful increase. Oh my brethren, lay this near to your hearts; would you be content to part with the Gospel, with your Lands, with your Children? If you would not, then bring forth the fruits of the Gospel. Your grounds cry out unto you, master be fruitful, or we shall be laid desolate; your Wives and Children cry, be fruitful, or we shall perish.  
Consider the unnaturalness of this sin; must none kill your Children but yourselves? none give your wives to be ravished but yourselves? but Lord pardon us then you will cry; no, go to your lazy proud hearts for comfort; you have despised the bowels of Christ, and are you not justly left to men that have no bowels? But is there no hope? read Psal. 81, 13, 14, 16. The Lords compassions have rolled within him many a time, and he cries, how shall I give thee up, Oh England, as the Palatinate, how shall I make thee as Bohemia? as God did be speak Ephraim, Hos. 11. v. 8.  
But how shall we do to become fruitful? Que.  
Keep thy soul abiding in CHRIST. Ans. 1 A Tree out of the earth grows not, a painted Tree never grows: give the Lord jesus earth enough in thy heart.  
Keep the little succours about the Tree fresh, Ans. 2 keep love, joy, and hope alive; there is about every seed a skin, if that be off, it dies, that sucks moister from the earth, which is the cause of growth.  
Keep close to the rivers of water: Ans. 3 reading are waters, hearing and praying are waters, the spirit is waters, holy conference is waters.  
Take heed of wild beasts, and cold Northern blasts: the commission of sins will be as the letting in of wild beasts into the Vinyard; these blasts are cold company, 
Act. 2.40  save yourselves from this untoward generation; the Apostle speaks to them as to men a drawing, to whom a rope is cast. The Gardener desires to plant the Apricocke tree against the back of a Chimney, where the heat of the Sun may come most directly on it, and where (besides the benefit of reflection) it may have warmth from the Chimney.  
The other particular is, 
Obs.  that We must increase in the knowledge of GOD. Of that which the Scriptures teach concerning the essence, property, works and Ordinances of God: this is also commanded 2 Pet. 1.5. join moreover to your faith virtue, and to your virtue knowledge: faith and virtue could not be without knowledge. It is clear then that he meaneth an increase of knowledge: So 2 Pet. 3.18. Grow in grace and in the knowledge of our Saviour jesus Christ. This is very worthy to be noted here, that having prayed before, that they might be filled with the knowledge of His will; he now addeth increasing in the knowledge of God, and addeth it as a practice of former knowledge. We should never cease to grow in knowledge, the rather because when we know all we can attain, we know but in part. 1 Cor. 13. And our knowledge is but like the knowledge of Children in comparison of the perfect knowledge we shall have in the world to come.  
This checketh all that are negligent herein, Use especially such as make an opposition betwixt knowledge and practice, we have knowledge enough (say they) let us labour to practise that we know, whereas it is evident here, that increasing in the knowledge of God, is a part of practice: Such also are here to be rebuked, whose office being to plant and increase knowledge in others, do either neglect increasing in knowledge themselves, or which is much worse, discourage the people from so doing; persuading that they should content themselves with the knowledge of the principles, and for other things, depend on them that have the guiding and leading of them: verily this bewrayeth they mean not well, that they are loath to have the people have too much knowledge, they sin against this Doctrine.   
VERSE 11. Strengthened with all might, according to His glorious power, unto all patience, and long suffering with joyfulness. 
NOw because they that do but sincerely labour thus to be filled with the knowledge of God, and to walk worthy of the Lord, as hath been said, shall be thought to be strange men in the world specially by their old consorts, 1 Pet. 4.4. and shall be sure to be scorned, taunted and diversely ill entreated in the world (for all that desire to live godly in Christ jesus, must suffer perfecution, 2 Tim. 3.12. that they may be like their Head,) therefore in the close of his prayer, he desireth that they may be strengthened to all patience to bear these afflictions, be they never so great, or many, and longsufferance, be they never so long in continuance; and because there is a singular measure of strength required herein, he asketh that they may be strengthened with all might, that is, with abundance of strength, according to His glorious power, which being in Him infinitely, is expressed mervailously in His works, that so they may be able to bear these things, not with patience only, but even with joyfulness, rejoicing that hereby they are made like to Christ, and counted worthy to suffer any thing for His Name sake.  
Christians have need of spiritual strength to walk with God in their spiritual conditions. Hence S. Paul, Eph. 6.10. Obs. 1 exhorteth all to go out of themselves, for strength and power from God, whereby they might be able to withstand those spiritual enemies which will encounter them. Be strong in the Lord and in the power of His might.  
This spiritual strength stands in two things. 
Eph. 6.10.   

1 That the principium or cause of this strengthening be from the spirit.  
2 That the object of it whereabout it is conversant be spiritual things.   
To strive with God a little in Prayer is a sign of some strength; but to wrestle with God as jacob did, not to let Him go without a blessing, shows great strength. To believe a promise wherein there is a little difficulty, shows some strength; but for Abraham to offer up his Son in whom the promise was made, shows great strength: to bear a little injury without desire of revenge, shows some patience, but to endure great and manifold persecutions and reproaches, and with Saint Paul and Sylas to rejoice in afflictions and to sing in Prison, shows great strength. To go away clear with all that presseth us, and make a play of them, this showeth excellently glorious: blessed therefore was that strength of GOD which made the Apostle rejoice in infirmities; blessed of God are ye that carry your burdens cheerfully; and such who are heavy in spirit, who go mourning, oppressed with sorrow, Que. they are weak yet, and though they have attained strength, yet not all strength.  
But what strength can make us rejoice in afflictions, Ans. when no affliction is joyous for the present? 
james 1.3.   
Some think this a fruit of the spirit, given in times of extraordinary trial; but Saint james his precept seemeth to bind in every season, count it all joy when you fall into diverse temptations. Afflictions therefore must be distinguished; either they are for castigation of some sin which liveth in us, being used too gently; or of some guilt unrepented of; or else they are for manifestation of graces: the Author to the Hebrews speaketh of those former, wherein GOD'S brow is bended and His angry countenance toward us, for so the word signifieth, and the conclusion insinuateth, afterward they bring the quiet fruit of righteousness: in the second, which are accompanied with God's favourable countenance, we may rejoice: these are like sunshine showers, wherein the Sun is more pleasant, than the showers tedious. Do we not feel when we would be best occupied, evil then most present? If Gods inward strength should not uphold, we could not endure. If we have afflictions to suffer, we are whitelivered, and the least word of a wench's mouth, would make us be ready to deny with Saint Peter: and as in this regard we have need, so how can we walk to the glory of God, if we be not resolute and valorous? do such soldiers credit their Captain, which will faint and fly for any thing, and leave a man on the plain field rather than suffer any incumberance? could any master endure to be so jaded with a servant, that would upon the least pain or hardship show him a pair of heels?  
Wherefore the use of this is to stir us up to beg strength which may make us courageous in all evil, Use not give in, though we feel difficulties, great enmities against us. We see how lewd servants of men have chosen to live no longer than their masters, but have by their own hand died beside them. The subjects of mortal men as Kings, will follow them, and at their pleasure fight in the Canon's mouth, and run upon death valorously. What a shame is it that we should not be resolute for our God? to endure the worst that can befall for His Name. The want of this is to be rebuked: this maketh some they cannot abide to be noted as men more strict; call them Puritan, you dash them out of countenance, they cannot endure any displeasure from men. O cowardice, o naked Christians, whom a little paper shot from a pot gun, doth dismay, and cause to shrink in from the colours of their God you timorous hearts, were you truly just, you should be confident as Lions.  
With all might] We have not need of strength only, 
Obs.  but great strength; as Paul bids Christians get complete furniture, to cover them, the whole armour of God. We are every where weak; could we see the enemies we have, what strength we have need of by us that we may not be daunted; could we mark what foils we take; what need we have of strength to renew our battle, and charge them again, standing up from our falls; if we consider the manifold adversities, the allurements with which the Devil doth fight, what might is sufficient to keep us, that our minds be not broken neither with one or other? The LORD open our eyes, than we who take no thought of these things, we will seek to that heavenly armoury for this spiritual ammunition.  
Let us therefore by this be stirred up; if we heard, Use as we did in eighty eight, that an infinite Armado were coming against us, would we not raise all the strength of the Land to encounter with them? Shall we make skar-crowes of the flesh, the world, and legions of evil spirits, that we neglect to levy any forces, to provide any strength wherewith to resist them?  
According, 
Observe.  or by his glorious might] Observe from whom cometh all our strength, even from the strong GOD. It is GOD that strengtheneth us to suffer afflictions; 
Phil. 4.13. Psal. 18.2.  we are able to do every thing in Him strengthening us: He is the rock, He is the strength of Israel blessed for ever. Like as a valorous Captain, when his soldiers droop, doth with speeches of encouragement put new souls, as it were, into them, animating them to battle: So our heavenly Captain, further than He doth inspire and create strength in us, we are void of it: We by nature are of no strength this day; 
Rom. 5. 1●.  the LORD must give it us: He giveth strength to His people; yea, He must, when we have it, stir us up to use it, girding our loins to this battle, teaching our fingers to war, and our hands to fight, or else to draw it forth; I have heard it twice that strength is of the Lord. 
Psal. 18.34 Psal. 62.11   
This teacheth us where to seek our supply, Use 1 even in poverty of spirit to come unto the Lord, who is the Fountain: Courage for evil we have, but no courage for good: It is thou, Lord, must make our faint hearts courageous, thou must inspire them. We can trouble ourselves with many things, and go away with it, but if any thing be to be affected or suffered for thy Namesake, we cannot abide it.  
This showeth to whom all praise is to be returned, Use 2 from Him, and to Him are all things; the waters that come from the Sea return unto it.  
Now for the consequent of this strength in us, it is set down in three effects, the one Patience, the other Long-suffering, which have annexed a companion, even joyfulness in afflictions. These three are daughters of spiritual courage, though they are not twins, all got at once in us.  
First then mark, 
Observe.  What is a fruit of Christian strength needful for us, even the Patiented abiding of all evils; Patience is such a virtue as maketh us stand under, not fainting. If we should see a man bear two or three thousand weight, would we not gather, surely that man had great strength? If we should see one standing his ground, being assailed with an hundred, would we not say, he were very strong that could ward off all these assaults? needs than must that Patient be strong that standeth under evils heavier than the sand, evils within, evils without, that endureth when hell and the world, yea, our own treacherous hearts do lie heavy on us. So Solomon concludeth of impatient fainting under afflictions, that it is a token of weakness. If thou faintest in the day of adversity, thy strength is small; as if we should see one that should sink when any thing were laid on him, we would say, he were but a weak man,  
Which convinceth that valour, falsely so called; Use many think that valour to challenge the field, and cast their gauntlet of defiance down upon any trifling provocation, to swear GOD out of heaven, if any thing cross them; but blind men discern not of colours, this is notable impatience and weakness. As a man whom with half a finger we may throw down to the ground, is a weak body: So thy soul which every thing moveth out of place, is a very weak spirit.  
Mark how Long-suffering is an argument of great spiritual strength: Obs. 2 This is a virtue which maketh us hold out in patience under the continuance of evil on us; it maketh Patience have her perfect work, and be at length no less than in the beginning; it is not counterfeit biting in of anger by two years together, like as in Absolom; but a continuance of true patiented bearing our cross: to lift up a quarter of wheat or two, were rare strength, though one should stand under it but a while; but to carry it four or five miles, were a token of tenfold strength: So to bear our burdens any time is a fruit of glorious strength, but to carry them at length, argueth triple virtue.  
To convince the false estimation of men touching this matter.  
To assure those that long have endured, Use 2 of GOD's strength dwelling in them.  
Now as Paul desireth these three things for the Colossians; so he teacheth us thus much, Obs 3 That we have need of these virtues, we have need of Patience (saith the Scripture) Heb. 10.36. need indeed to bear our evils, to forbear and expect, the receiving of our good things we look for; a Porter whose calling is to bear, had need of shoulders: So we that are called to bear many afflictions, had need of patience, but we have no less need of long-suffering; for so deep are our stains, that they will not come out, unless we be long dowsed in these waters of afflictions, which maketh GOD many days continue our evils. Now how shall we hold under long afflictions without longsufferance? yea, we have need of the joy of the HOLY GHOST: No life can last without delight, and though to the being it be not so necessary, yet it is altogether needful for the well being of us, that like Paul and Silas we sing, not able to sleep for joy.  
To seek these things, Use we have need of them, and may have more, it is not good to seek them when we should use them; beg them before. Observe how hasty and impatient thou art, short-spirited, not able to bear any thing; Pray the Lord to give thee wisdom patiently to endure his will, he will give it, and not upbraid thee: think how though thou art patiented now, yet ever and anon it is ready to be crazed, yea, broken in thee, pray for long-suffering; treasure up joy against evil hours; fire doth well against winter, and while thou mayest, take it, deny thy foolish rejoicing, exercise thy heart with godly sorrow. Such as sow in tears, 
Psal. 126.5.  shall reap in joy. We live neither having exercise of these things, nor feeling want of them, nor seeking after them; our hearts love to be in the house of vain mirth; woe will be to this security, and this laughter shall end in mourning: Woe to you that now laugh, 
Luk. 6.25.  ye shall weep.   
VERSE 12. Giving thankes unto the Father, which hath made us meet to be partakers of the inheritance of the Saints in light. 
THus having laid down his Prayer, he cometh to mention expressly the matter of his thanksgiving, which was first named in the third Verse.  
In it two things are to be considered.  

1 The fact itself of giving thankes, with the person to whom they are offered, of which we have spoken something above, Verse 3.  
2 The arguments moving him, or the things for which he is thankful.   
The first in those words, Giving thankes to GOD the Father: The matter is twofold first a benefit, a great good thing given them, even an inheritance; Part in an inheritance, which is set down with three circumstances.  

1 Their qualification, which maketh them capable, this goeth before.  
2 From the quality of their being fellow-heires with whom they were joined, the Saints.  
3 From the matter of this inheritance, in light.   
The second argument of his thanksgiving, is a great evil from which they were delivered, in setting down which: 

1 He showeth the point or pass from which GOD did deliver them: From the power of darkness.  
2 The state to which he brought them; and hath translated us into the kingdom of His dear Son.    
Now to amplify the greatness of this last benefit, he describeth the Son, first from the effect, Verse 14. which is propounded; in whom we have redemption: after expounded, that is the remission of Sins. Secondly, he describeth the nature of His Person to the nineteenth Verse, three ways: 

1 As He was in reference to GOD, Who is the Image of the invisible GOD.  
2 As He was in relation to the creature in general, in those words, The first begotten of every creature, Verse 15. and sustainer of them. Verse 16, 17.  
3 As He is in regard of His Church; And He is the Head of the body, the Church: Then followeth the reason, how came this man to be personally GOD the Creator of all things, the Head of the Church, It pleased the Father that in Him all fullness should dwell, Verse. 19 How come we to have redemption by Him? It pleased the Father by Him to bring us to these benefits: the benefit is repeated. First in general, Verse 20. Secondly, with application to the Colossians, Verse 21, 22, 23. Where first he setteth down what they had, their state antecedent: Secondly, their state present, where we have the work of their reconciliation, and the manner of working, Verse 21, 22. Thirdly, to shake off security, the condition of all is annexed, Verse 23. Whence the Apostle taketh occasion to digress in signifying his Apostolical affection to them, to the eighth Verse of the second Chapter.    
Giving thankes] Observe first, From his suffixing thanksgiving; 
Obs.  That we must as well give thankes for the things given us, as beg for that we want. Many are suitors when any necessity presseth, but few return to give thankes: we see it in the ten Lepers; one only returned to give thankes. Eaten bread is soon forgotten, that we have we take no further thought of, but we must remember to couple these together.  
For first, in this is GOD's chief honour, Reas. 1 He that offereth praise honoureth me. 
Psal. 50.   
This is forcible to make us speed in that we entreat; Reas. 2 a thankful petitioner hath always gracious hearing.  
We have more cause when GOD hath given us faith, etc. to give thankes, than to entreat; Reas. 3 for the things we have are more than those we desire: the Apostle maketh it more that we are reconciled to GOD already, than that we shall have full salvation in due time; If we are reconciled to GOD by the death of His Son, which is the greater; 
Ro. 5. 1●.  much more shall we be saved by His life, which is the lesser. To pardon a traitor when he is enemy-like affected to us, and take him to favour, is more than when he is a friend, to give him a preferment.  
To beget and bring forth a son, Use is more than when now it is, to nurse it to full stature. We must stir up ourselves to praise GOD in our precious blessing: we are ashamed to take common kindness from men, but we will return them a thousand thanks: yet who almost hearty praiseth GOD for these spiritual blessings which pass understanding? Our plough would speed the better though we should not beg so much, if we were more in thanksgiving; up goeth thanksgiving, down comes blessings.  
That we by nature are unfit for GOD's Kingdom: Obs. 2 So our SAVIOUR saith, Unless we be borne anew, 
joh. 3. ●  we cannot enter into GOD's Kingdom. What disposition can be in such, as are the children and thralls of the Devil, to be the sons and heirs of GOD? No there is nothing in us but enmity against God, Rom. 8.7. The wisdom of the flesh is enmity against God; and in the one and twentieth Verse of this Chapter: now who can make me owner of that which I am not, nor cannot be willing with? We see in outward affairs, an outlandish man, a foreigner, cannot have inheritance in our Land until he be naturalised: the son of a traitor, whose lands are confiscate, cannot inherit them as before, till his blood be restored: So it is with us, we are all strangers by nature to God and heaven where He dwelleth, we are a tainted blood, rebels from the womb; and therefore till God do restore us and make us fit, we cannot have part in this heavenly inheritance; we love our hell as well as if there were no other heaven; 
Ezek. 16.  we are such as have an Amorite to our father, an Hittite to our mother, such as lie weltering in our blood. It is the work of God alone that must prepare and fit us for this blessed inheritance, all our sufficiency is of God, 
2 Cor. 3.5  we are not able to think a thought this day. No man can beget himself, and therefore what man can fit himself for the heavenly estate? none but the Father of spirits can effect this matter: he that only can draw us, changing our wills, who can purge us, beautify us, adopt us, etc. he hath begotten us to this inheritance.  
Which letteth us see Gods exceeding grace to us: Use if there had been an aptness in us, as in those children which were trained up to minister before the King, his love had not been so great; but when there is nothing but indisposition, and withal utter unwillingness, ready to put His grace from us, to set light by, and scorn this heavenly birthright, as Esau did his earthly, that then he should look lovingly toward us, and allure our hearts to Himself, make us sons and daughters, who can sound the depth of this love? Suppose a King should take some youth up by the highway, all in rags, ill-favoured, ignorant of all liberal education, ill mannered, such a one as loved a rogueing humour more than a kingdom; were it not strange love in him that should fit such a one, win his good will, and proclaim him heir apparent to the crown? So stands the matter betwixt GOD and us.  
This serveth to humble us and make us walk modestly, Use 2 with an holy blush, seeking to please our GOD. Away with all kind of merit, as well of congruity, as of condignity. What disposition hath darkness to light, that have we to grace and salvation.  
3 That you may further see His love, and what cause we have to give thankes; mark what it is He putteth upon us, Verse 17. an inheritance.  
Observe then, Obs. 3 That as GOD's manner of taking us up, so the matter he taketh us unto, must move us to bless Him: The Lawyers know that the title of inheritance is the greatest title: to give a stock of money to one is much, to bestow an office, to let to farm rich things upon easy rent; all are beneficial, good estates; but to make one my heir, this is fare greater: this made Saint Peter so break forth, Blessed be GOD the Father, 
1 Pet. 1.3.  who hath begotten us to an inheritance immortal, undefiled, that fadeth not away: From whence it may be further amplified; for if one were made an heir of some three half penny possession, the benefit were not much to be stood on; but to such an inheritance as there is described, who can utter this mercy? Look at men on earth, can they do greater displeasure that to disinherit their children? Can they show any further love than to write this or that man the heir of all their estates? It is so with God; what greater love than this can He show, than to make us heirs unto Him?  
The use of this is to stir us up to all thankfulness, Use 1 duty, yea, spiritual joy. Look at children whose parents have great matters to leave them; if they be good children, what duty will they show? how obsequious will they be? how glad to serve their earthly parents, yea, how jocund will they be? for though they be kept low now, they know they shall have fair patrimonies: Thus should we be affected toward GOD; yea, much more should we joy in these heavenly possessions.  
We must labour to look into this our inheritance; Use 2 for if a man have any matter of estate in the world, he will be sure to pry into the worth of it, to look upon the severals, to improve it, and make the most of it, he will lose nothing for the knowing; thus we should do in the heavenly riches: But alas, it is as nothing to us, because we are ignorant of these things, and will not beg the spirit of illumination, which might teach us to know the things bestowed upon us. And as men that know not the worth of their heavenly things, do make cheap and easy penny worths, passing away rich things for matters of nothing: So we do even through ignorance like Esau, for a little sinful delight, forgo our inheritance.  
This comforteth the Saints; Use 3 who though they count themselves poor, yet they are rich, heirs of a Kingdom.  
It might be marked that he saith; Obs. 4 To take part: it teacheth: That every Saint hath but a child's part. GOD giveth not as men, all to one, the rest have nothing; but he giveth every one a several part, as He seethe meet. Some have greater, some have less, though all shall be blessed, not knowing lack of any good thing in that they possess, nor envying any thing they see in others, and have not: in the principal all are equal, though in the accessary of degrees, it shall be otherwise. We inherit partly Re, partly Spe. This inheritance is a glorious life or condition, which to all the heirs of it, is here begun; in the Resurrection is perfected. That which is begun is the life of grace, which is given us from CHRIST our Head from what time we truly believe on Him, with so much right in the creature, as maketh for GOD's glory and our soul's health. Now for the perfection of glory and Lordship over all the creatures, this in some sort we have, in other regard we have not. First in our Head we are seized of this; CHRIST GOD and man, our Head, as man is in heaven infinitely glorious, Lord over all the creatures. Secondly, we have this presently in regard of right to it, though we have not right in it, as an heir in nonage, ward to the King, he hath presently right to all his lands; though till one and twenty they come not into his hand: So we have right presently to the whole state which is given us, though we shall not come to it till the coming of CHRIST. Glory is here begun, though perfected hereafter. And truly so it is: we are the sons of GOD, though it appear not what we shall be, 1 joh. 3.1. whom GOD hath justified those He hath glorified, Rom. 8. that is, hath given them the first fruits of the Spirit of glory in their sanctification. Even as parents do sometime trust their children while they yet live, with some pensions, stocks of money, as part of their patrimony, trying how they will husband it, and reserving their full inheritance to be given hereafter: whether we look at the title or state of our inheritance, in part we have it: the Spirit of Sons is sent into our hearts, the title of children confirmed to us. What is it to have the inheritance of a Baron? But to have the title with the lands, this should more comfort us; we love in earthly things to have something down in hand. Thirdly, we have the things themselves present to our faith, which is the evidence of things not seen.  
With the Saints] Observe hence, 
Observe.  Who they are that are inherit ours in this glorious inheritance, Saints. If you ask me why we have this inheritance, I will tell you: it is GOD's free gift for CHRIST His sake, the natural Son and Heir, on whom we believe. But if you ask not why we have, but who shall have, than I tell you the holy man only. Look Act. 20. 32. 
Matth. 5.  and Act. 26.18.1 Thess. 1.10. No unclean thing shall enter into GOD's kingdom: The Pure in heart shall see GOD. Will a wise man leave his estate to one whom he seethe to be of lewd qualities? Shall GOD part these heavenly riches to profane miscreants, covetous earthworms? No.  
Again this inheritance is called a Crown of righteousness: though it be not deserved by our righteousness, yet it is a recompense which GOD of grace giveth to righteousness only.  
Wherefore this putteth in a caution against all those that are children of this world, Use 1 not holy like their heavenly Father, but loving covetousness, lusts, pride, etc. Do you look for an inheritance? Will a man give a child's part from amongst his wife and children to base broods of some harlot, or of his sworn enemy? Shall GOD give you inheritance with his children who have amity and are the brood of the world, an old adulteress? Ye that do live in these sins which are the works of the Devil, and therefore are his children, and here mock Saints, that walk after their lusts; may see that they shall have no place but in utter darkness with the Devil and his Angels.  
It is added, in light] Mark, 
Obs.  What for substance and nature our inheritance is, it is light. For if I should speak thus to one of my children, you shall be heirs with my other children in my money, goods, lands, etc. I express the matter of my substance in which he should be coheir with the rest. Earthly men leave earthly substance: But our God is a Spirit, the true light, dwelling in that light to which there is no access: like as himself is, like is the matter of his inheritance; it is light. We by nature are in darkness and the shadow of death, (as we shall speak in the next Verse.) God doth make us all manner of light in Himself, doth give us our parts, even while we live here, 
1 Pet. 2.9.  in a marvellous light. Awake thou that sleepest, 
Eph. 5.8.  and stand up from the dead, and CHRIST shall give thee light. What light are we in? Even in the light of God's countenance, which is as the Sun to the world of spirits. We are in the light of knowledge, Ye are light in the Lord; In the light of holiness, light of joy, 
1 Pet. 1.  even joy of the Spirit, unspeakable and glorious. Object. But we cannot see this light. Answ. Not because it is not light, but because thy owle-like eyes are not able to look against the brightness of it.  
To move us to thankfulness, Use that we should ever be brought into such an happy estate. If one lay shut up in a dungeon, where he could not see any light of Sun, Moon, or Stars, no nor have the light of a Candle allowed; how joyful would he be, if he should be brought forth, and set at large to behold this Sun, the heavens, the face of the earth, men walking and conversing on it? Oh then how should we rejoice to be drawn forth of our spiritual darkness wherein we lay, unable to get any saving fight of our God, 
Herald 12.23.  of our Christ the mediator, of Angels, ministering Spirits about us, of the spirits of just and holy men, in the heavens, of those blessed habitations and that blessed City whose maker is God?  
It teacheth us, Use 2 seeing we are in the light, that we must have care to walk honestly as in the day; in the night we care not how we go, what we lie in, but when we walk forth in the day amongst men, than we would be comely attired.   
VERSE 13. Who hath delivered us from the power of darkness, and hath translated us into the Kingdom of his dear Son. 
THe order followeth in which God wrought the former benefit, set down 

1. From the state out of which we were delivered.  
2. From the condition to which He brought us, of mercy.    
For though this followeth in the text, yet it goeth before in Nature, and showeth how God did make us meet; and therefore you have this first set down, Acts 26.18. First in the coherence we see, 
Obs.  That none living in the state of darkness, can be inheritors of God's Kingdom. Till we come from under the powers and Principalities which rule in darkness, we cannot be heirs unto God: for beside that we cannot live thrall to the Devil and be heirs to God at once, the matter (as I shown) of our inheritance is light: Now how can a man be altogether darkness, and yet have light at the same instant? these would make contradictions true at once. Can joseph have been a Prisoner clad in his base apparel, and yet have been the second potentate in Pharaohs Kingdom? No, he was first brought out of prison; then the King caused his old garments to be laid aside, that change, even rich ones should be given him: so doth GOD with us.  
Which doth further assure the consciences of such as live in their natural estate; Use they have no part while thus they abide, in the heavenly inheritance.  
From this, that these when now they were truly converted are said to be brought out of the power of darkness; note, What is our estate by nature; 
Obs.  we are under the power of the Devil, the Prince of darkness, and are in all kind of darkness; ye were once darkness, saith Saint Paul to the Ephesians, 
Eph. 5.  darkness of ignorance, none understandeth, none seeketh after God; darkness of lusts and ungodliness, 
Tit.  we by nature served lusts even as others; darkness of condition, Gods' anger abideth on every one that doth not believe; O most dreadful Cloud! yea His curse, and all kind of misery doth threaten them. Temporal Princes, if men rebel treasonably against them; shut men up in dark dungeons, where they are denied outward comforts, and live waiting their fearful execution. God is a spirit, we have all rebelled against Him in the Loins of our first Parents; we lie before him guilty from the womb: God hath His spiritual darkness, He giveth men into the hands of Satan, His jailor, He taketh away His spiritual light from them, letting the Devil hide them in chains of ignorance, lusts, fearful expectation of judgement. I, but we feel no such thing. Object. Answer, It is because we are all darkness, and never saw nor heard, some of us, other; that maketh us think there is no such matter: those that are in hell wots there is no other heaven, (as we say in the proverb.) Our first parents were less miserable than we in this regard; for they knew that the glorious light was gone from them, and that their souls were in all kind of darkness, because they had left that lightsome and blessed condition: but we that never knew other, we think there is no other. If men at forty years of judgement should be shut up in a dark dungeon, they could perfectly know what a comfortable world, what goodly heavens, what a fruitful earth they were deprived of: Say they should get a Child in this dungeon, he could not tell further than he were told, and so conceive by hearsay that there were such a matter: Suppose a child that never saw other should hear nothing, he would verily think there were no other light, he could not imagine other estate or liberty then that which he had proved from his birth upward: So it is with us, because we are borne and bred up in Spiritual darkness, we think there is no other light.  
To show how none but God can help us, Use 1 to make us lament our miserable condition in which all of us lie by nature.  
This also letteth us see the truth of the Doctrine, Use 2 that none but God can make us fit for our inheritance; for who can pull us from the Prince of darkness, but God alone? the strong man will keep his own till a stronger come.  
We must learn to lament and take to heart this miserable estate: Use 3 if we lay in some darksome prison loaden with irons, as many as we could bear, committed to the custody of some Cerberus-like keeper; how would we lament our hard fortune? but to lie in such a condition wherein is no light of knowledge of GOD, loaden with chains of darkness, hellish lusts of wrath, covetousness, pride, filthiness, in the custody of the Devil himself, this none bewaileth.  
It must stir us up to bless GOD, Use 4 who are freed from this estate: blessed be GOD who hath delivered us. O were we close prisoners in some noy some obscure place, if one should come and set us free, would we not be glad and thankful? why do we not bless God for this spiritual enlargement from the most woeful prison, the hardest keeper, most doleful chains and fetters that ever were felt by the sons of men?  
last; What is matter of much rejoicing and praise, 
Obs.  even this, that GOD hath put us under the government of His CHRIST; this is a benefit of GOD every way. It is no small thing to live under the regiment of a gracious Prince in earth: yet the good we reap by them is bodily. But what a blessing than is it to live a Subject in the Kingdom of JESUS CHRIST, who saveth from all evils, and giveth all good things temporal and eternal? if the King should take a Traitor out of the Tower, release him of his danger; it were a great favour and Princelike clemency: but to prefer him to a good place under Prince Charles, and to make him fare greater hopes than his present preferment, this were unspeakable bounty: Thus it is with us; our gracious GOD hath not only set us free from the dark holds we were in, but hath preferred us to an happy condition for the present, and to most rich hopes for hereafter under His beloved Son. The men of GOD foreseeing this, it is strange to see how they provoked all the creatures, even things senseless to exultation. The Lord reigneth, 
Psa. 97.1. Psal 98.7.  let the earth rejoice; let the Searoare, let the floods clap their hands; for the Lord is come to judge the earth; that is to reign over us. The immunity from all fear of evils, the abundance of all good things in the Kingdom, cannot be uttered. CHRIST is the Prince of true peace, He giveth His Subject's deliverance from the fear of all enemies, of sin, death, hell; here is salvation: He is the judge, Lawgiver, the King that must save us. Esay 24.23. All enemies are subdued in this Kingdom: here is justice against oppressors both spiritual and corporal; here is store of all good things, spiritual graces, and corporal blessings so fare forth as is good for our salvation.  
To provoke us in this consideration to be more thankful; Use 1 earthly Princes, how glad are we when GOD doth put us under them? we welcome them with all solemnities of joy, we shoot off ordnance, make bondfires, ring bells, cast our caps up, cannot stand upon any ground, such is our exultation; yea we bless GOD for them, do we not keep holy days in thankful remembrance to God for their Coronations, protections? and we do well: they are our bucklers; our peace, and defence is from them; they cloth us with scarlet, and through them we enjoy many a pleasant thing: they are the breath of our nostrils, and we know, that even the government of a tyrant is better than an Anarchy. But if for man's government we be thus thankful, what praise should we offer to our God for bringing us under the Kingdom of His dear Son? If we had some grievous Tyrant ruling over us, and God should take him away and set a Prince of singular Clemency over us, should not the blessing of all the kingdom come upon him for so singular a change? But when he taketh the Devil's iron yokes off our necks and bringeth us under the Kingdom of that most meek King who will not bruise a broken reed, nor quench the smoking flax, here none in comparison is thankful.  
This giveth us to consider of our happy estate, Use 2 who are brought to live under Him; read Psal. 72. To live in such a Kingdom were a great felicity, but no more to be compared with this then the shadow with the substance. What a blessing is it that we have His spirit to be a law in us? good laws in a Kingdom are no small benefit: What a blessing is it that we have true peace from accusation of sin, from fear of death, from disturbance which the remnants of sin do cause, before they be better mortified? Say I am spiritually opposed and molested, yea have great corporal enemies; what a mercy is this, that looking to CHRIST our King and crying for help, we have secure? they are weakened; defeated, scattered; we are strengthened and comforted. I see that I am besieged with enemies too mighty for me, yea with Traitors in my own bosom; what a favour is this that we should be protected, our King being such a wall, and as a mighty flood about us, that they cannot come near us? I want things; looking to CHRIST, I have supply: I fear time to come; looking to Him, I hear it spoken, This is our King, 
Psa. 48.14  He shall lead us, to death.   
VERSE 14. In whom we have redemption through His blood, the forgiveness of sins. 
NOw followeth the description, to show the excellency of this former blessing, from the excellent benefit we have by him, and the worthiness of his Person. [In whom] in which dear Son: and this phrase in whom, noteth both the Author of the benefit next adjoined, and likewise the order or mean by which it cometh to be applied in us, viz, we being by faith in Him: in whom, than is, through which Son, we being set into Him by faith, we have redemption; which word is taken Actively or Passively. Actively, for the act of CHRIST His working it; Passively, for the receiving of it into us, or the applying of it in us that are believers: so it is here, as if it were said, we are redeemed. The force of the Word is, ransomed, brought forth of some miserable penal condition: a price or ransom paid for us, which was His blood. See Ephes. 1.7, 14. 1 Tim. 2.6. Who gave Himself a ransom for all. He construeth this redemption to be Pardon of sin; freedom from all that penal condition to which we were subject by reason of sin. For to pardon sin is to release the punishment to which the guilt of sin doth bind us.  
What is the singular love of our King unto us; Obs. 1 even such that He hath bought us with His blood, we are ransomed by Him, and not with silver or gold, but with His precious blood. 1 Pet. 1, 18, 19 If that a King should empty all his coffers, and alienate all his Crown Land to rescue his Subjects, he should show himself a natural Prince: but what is this to that ransom which our King hath tendered?  
This doth let us see what cause we have of thankfulness for CHRIST; not only in regard of his love, Use 1 and natural affection to us, but for this great benefit which we have by Him. Were we slaves in the Turkish galleys, taken prisoners in the war, were we kept hard in debtors hall, how would we give thankes to God for such a one as should purchase our liberty with some sum of money? How much more to be released from that woeful captivity in which the Devil doth hold us through sin, and the curse of God, whereof he is the executioner?  
This letteth us see our duties towards CHRIST, Use 2 not to be young masters, our own men, walking after our own hearts, but to live to Him who hath bought us dear: the Apostle Saint Peter on the same ground inferreth this exhortation. For as much then as CHRIST hath suffered for us us in the flesh, 
1 Pet. 4.1, 2.  arm yourselves likewise with the same mind: for he that hath suffered in the flesh, hath ceased from sin; that He no longer should live the rest of His time in the flesh to the lusts of men, but to the will of God. If men do but small matters for us, we are theirs to be commanded, their servants, theirs while we live, to the utmost of our power: but God may come from heaven, take thy nature to the fellowship of His Person, shed the precious blood of His manhood, and when He hath done all, have no thankful duty acknowledged.  
Lastly we see hence our woeful estates by nature; Use 3 we are bondslaves, further than this our King doth set us free. True it is we are like the jews, when they were told of being set free from this thraldom; we (say they) were never any man's servants, never other then free: So we think we are free enough: o no (beloved) we are all by nature sold under ignorance, under sin, under condemnation, neither shall we ever come forth till this Son of God, the truth set us free.  
Remission of sins] Observe hence, 
Obs.  What is the greatest blessing which CHRIST our King doth procure us, pardon of sin: great indeed, binding us to be thankful for our King. We see how Kings at their Coronations, when they enter upon their people, they do every way endeavour to win their hearts, testify their princelike bounty and clemency; hence come the customs of giving pardons to sundry, even of capital offences, of releasing subsidies and such like dues otherwise, of giving and enlarging and confirming charters to sundry places: thus our Saviour that King of glory, doth give a full pardon to His Subjects, a general pardon; for it is said indefinitely, none excepted, that in Him we have forgiveness of sins: which Saint john doth construe in these words, the blood of CHRIST cleanseth us from all sins; 
1 joh. 1.9.  original, actual, past, future, the most royal Charter that ever was given to the sons of men. This is the grace promised, I will be merciful to their iniquities, and remember their sins no more. It is the justification and absolving of us sinners by God for that satisfaction or redemption which Christ tendered, we are justified (saith Saint Paul) freely by His grace, that is, we are set free from our sins through Christ His redemption. 
Rom. 3.21  Christ was made sin, that is, a sacrifice or surety for sinners, bearing all our sin, that we might be made God's righteousness, righteous before God in him. Again this remission is a general never-revoked pardon, I will be merciful to them and remember their sins no more.  
Why do we then still ask forgiveness? Que.  
We ask not every day to be anew justified, Ans. but that the sense of this which our sin doth weaken might be renewed: the Copy of our Charter is not every day anew granted, but exemplified only. The Papists err that make remission of sin only a release of some part of the punishment, and of sins before baptism; leaving us to penance, to the treasury of satisfaction for our after offences, as if we could have no new benefit by Christ His blood; they derogate from that worthy Sacrifice, and abridge our royal Charter.  
To show us what cause we have to bless God for this dear Son: Use to show us likewise this comfortable estate to which we are brought: If we were deep in books, and had Sergeants feed every where upon bills and bonds to lay us up; Is it not a woeful condition? would not one be beholding and glad of him that would set him forth of debt and danger, that he needed not to fear the wolf at his door? How much more are we to think that God hath forgiven us all our debts, that CHRIST hath paid the uttermost farthing? Hence cometh all our boldness, whereas before we durst not show our heads: now we say, it is God that justifieth, who shall condemn us? What can comfort a man which is ready to suffer, if not this, to see his pardon sealed him from the King?  
Lastly, mark that he saith, in CHRIST we have these things; which noteth not only CHRIST His meriting and effectual applying, but our being in Christ by faith, which is a necessary antecedent, before we can have them applied in us. 
Observe.  Whence observe, That before we can have any of these blessings, which come from Christ, we must have Christ by faith. All benefits may be conceived as they are gotten by CHRIST, as they are applied in us, begun, continued, perfected. Now our redemption CHRIST hath begged or rather bought of His Father; yet we are in ourselves, as if there were no such matter till by Faith we come to be in Him. Suppose there were twenty traitors in the Tower lay condemned: Say again, the Prince should yield his Father such satisfaction for some whom he would save, wherewith the King his Father should be contented, and give him their pardon thereupon; here the thing is done betwixt the King and his Son, yet till the Prince send to them, writ to the Keeper to deliver such and such to him, they are in the state they were in, and so continue: So it is with God, Christ and us: the redemption is all concluded betwixt God and His beloved Son; yet till this is effectually made known to our hearts, so that they believe on this grace of CHRIST; we are as we were, in hold, in the fear of our condemnation; we are justified through the redemption in CHRIST: but so that before it can be applied in us, we must have faith in His blood, being set forth unto us in the Word preached. Can we have the strength of bread without eating bread? no more can we have any benefit by the bread of life without believing on Him. In Christ by faith we have these things.  
Wherefore rest not in your natural conditions, Use 1 come forth of yourselves to CHRIST; get Him your own, even to dwell in your hearts by faith, and all is yours. We see Princes do give pardons; but yet if men according to the form will not sue out their pardons, and take them out of my Lord Keeper's Court, they shall have no benefit by the King's mercy, and most worthily; for they debase the benefit; for we deem that an ill benefit that is not worth the fetching: So you, if by faith and true repentance you do not sue forth this free pardon of God; then woe be to your souls, you shall have no benefit by His mercy.  
We that have our part in CHRIST, Use 2 what cause have we to rejoice, whom it hath pleased Him to engraft into Himself? we can want nothing, being in Him, and He in us.  
Thus much for the benefit.   
VERSE 15. Who is the Image of the invisible God, the first borne of every creature. 
NOw followeth the description of His Person, first compared to God; this His dear Son is said here to be the Image of the invisible God: still he continueth to amplify the greatness of this benefit for which he so blessed God, that we are got into the Kingdom of His Son, to be such a kingdom, whose King is not man only, but God blessed for ever with the Father and Spirit; who is Lord even by right of Creation, over all the creatures; who is head of His Church: to be of His Kingdom is matter worthy all thanksgiving: this is the scope.  
See then, What is matter of Praise, 
Obs.  that we have such an one to be our King and SAVIOUR, who is God with the Father. Thus much is laid down in this spoken of this Son, that He is the Image of the invisible God: this phrase indeed is spoken sometime by man, as 1 Cor. 11.7. Man is the Image and glory of God; though there only: for we are said to be made according to the image of God, not to be the Image of God: But we must understand these diversely; when spoken of this dear, well beloved, proper, only begotten Son, natural Son; and when of us that are made sons by grace of adoption through faith on Him, joh. 1.12. He hath the selfsame invisible Godhead or divine nature with the Father: We have only created qualities, which have some proportionable resemblance of Him. When I say Prince Charles hath the King his Father's Image, I mean one thing; and when I take a shilling and say, this money hath the King's Image on it; the one is a picture having some resemblance, the other is a natural Image that hath the same substance. So Heb. 1.3. He is called the brightness of His glory, and the express Image of his Person. And beside, that it is clear by plain testimonies elsewhere, we may convince it out of this Text; for He is so the Image of God, that He is no creature, but the Creator of all creatures: this than is the matter of praise, that we are in such a Kingdom whereof not man, but God is King. Israel the type of us, they had Kings indeed, but all of them were flesh, served their times, and died: But our King is God, whose Throne is for ever; this the men of God foresaw and rejoiced in, Thy God reigneth, O Zion, etc. And in truth this is altogether it which doth so credit this kingdom of ours, this is all the glory of our Israel. We see in earthly Kingdoms the Persons and qualification of Princes is the chief grace and ornament of them: This doth augment the felicity of England, that God hath given us such a King so graced with mental endowments; a great Potentate and most Christian King: if God had given us one, though of obscure parentage, it had been a blessing, but much obscured even by this circumstance: So if that noble quality of the person ruling hath this force in earthly States; what a thing is this, that we have one anointed over us, who is God over all? Now as this increaseth our happiness, and is matter of thanksgiving; So it must augment in us all reverence and duty, all holy confidence of obtaining good, of getting aid and deliverance against and out of all evils. We see the more excellent the gifts are, as the strength, wisdom of our King, the more awfully they are respected, the more obsequious we are to them, the more confidently we promise ourselves all things under their regiment. Look at Solomon: one part of wisdom made fear fall on all Israel; see their subjection, though he taxed them heavily, yet none durst quitch against him: What shall we be to our God, who in his abasement was greater than all salomon's? This shall suffice to have observed out of the scope.  
Now for the words themselves; 

1 For the opening of them.  
2 The deductions or use of them.   (1) He is said to be an Image, but coessential with God the Father, whose Image he is. (2) He is: that is Christ. whole CHRIST, God and man is said to be this Image of the invisible GOD, and that not only as invisible GOD with the Father, but as man visible. But this must be warily understood: not that CHRIST man hath qualities of other nature than we have, for more and less change not the kind; but because the man is taken into personal union with God the Son: So that this man secundum Esse personale, is God. (3) It is to be marked, of what he is the Image; not of the personal difference in the Father, but of the invisible Godhead, common to the Son with the Father: as the child is the image of his parent, not in regard of the characteristical property which his father and every one hath in singular to themselves, but in respect of the same substance and nature derived by generation from the Father (Look Heb. 1.3. Character Personae) and that derived by generation from the Father.  
We may learn to see the reason of that truth which our Saviour uttereth to Philip; Use 1 Philip, He that seethe me, seethe the Father.  
This teacheth us how we must come into the knowledge of God invisible, Use 2 even by looking unto this visible Image of JESUS CHRIST our LORD. Cast thy eyes to that nature of thine; thou seest not only where God is, but that which personally is God; if one had seen where the HOLY GHOST was, and a figure with which He did extraordinarily and temporarily testify His presence, yet he should not have seen the HOLY GHOST, because the Dove was not so taken in one Person with the HOLY GHOST; but this humane nature is taken into fellowship of Person with GOD, and so is become GOD. He that seethe this or that body, he seethe the man, though he seethe not the spiritual nature in man, because he seethe that visible nature, which is a part, and belongeth to the person of man: So, who so seethe this visible nature of God the Son, may be said to see God, though he see not the invisible Godhead, because he seethe the nature which is joined in unity of Person with God. 2. By looking at the divine works which this man wrought, we come to conceive of the Godhead in this Person; as in His giving sight to the blind, raising the dead, stilling the Sea, I come to see that He is Almighty, a quickening Spirit.  
Setting before me that which He speaketh of Himself, Use 3 as in a glass, I see a reflected Image with the eye of my mind: (thus Moses by Faith saw the invisible God:) Considering such sentences, who cometh down from heaven, but the Son of man which is in heaven? 
joh. 3.  I see an omnipotent nature, I am the resurrection and the life. When He knew their thoughts, Lord thou knowest all things, who can subdue all things to Himself: In these and such like sentences let me see the Image of an All-knowing, Omnipotent, Life-giving Nature. Now thus seeing CHRIST in regard of both Natures, I come to see the Father, who hath the selfsame Nature, and the Spirit: for in this Son is the Father, and the Father in Him; in the Son and Father is the Spirit, and they in the Spirit.  
This shows us the gross idolatry of the Papists, Use 2 who look at Images of wood and stone, at pictures of old men, leaving this lively Coessential Image that is painted before us in the Gospel.  
This is an introduction to us how we may come to know the Father and Spirit; get CHRIST, Use 3 know Him, and thou knowest all. The second Person only is incarnate; but the three Persons are all made manifest in that flesh with which the second Person is coupled: For the selfsame divine Nature of the second is the Nature of both the other also. We say of a child, like his parent, Do you see this boy? you see his father, he resembles him up and down: But if thou seest this Son, than thou feast the Father and Spirit, for they are in Him: as if we could suppose three Persons, all subsisting in one only soul and body; he that should see the one, should see the other; for the same soul and body which one hath, the other two have also. Now followeth his description in regard of that respect He hath to the Creature, set down in this Verse. He is the first begotten of every creature: Secondly, He is proved both to be the Coessential Image of God, and first begotten of the Creature by three arguments: 

1 His creating all Creatures.  
2 His antiquity and being before all Creatures.  
3 His sustaining all Creatures.    
But these words are doubtful. Two principal constructions are these: the one, that these words note Christ's eternity, begotten before all Creatures, of the Father, by eternal generation. Secondly, these words may signify Him to be Heir of the Creatures, the Lord of them, by a metonymy of the subject for the adjunct, the right of inheritance and dominion belonging by God's Law to the first begotten: and this I take to be the true meaning, for these reasons. 1. CHRIST's eternal existence before all Creatures, is laid down in the next Verse save one, in plain words. 2. The Holy Ghost construeth this being the first begotten, as having this annexed, the preeminence over other. 3. Hebr. 1.2. He is said to be made heir of all things, and this followeth; For by Him all things were created, as a reason both of His being the natural Son of God, with God, and true Heir; as here the same words are set down to prove Him the Essential Image or natural Son, and the first begotten, that He is Heir or Lord of all the Creatures.  
Mark for explication, how that He is said the first begotten of all the Creatures; Israel God calleth His first begotten; sending to Pharaoh to dismiss Israel His Primogenitum: So Hebr. 12.33. all the elect are called the first begotten; but this is spoken of them in comparison of the inferior creatures and rest of mankind only. 2. By participation from the first begotten, who is the native Heir, and for distinction is here called the first begotten, or Lord of the whole Creature.  
The thing then to be marked, is; 
Obs.  What a wonderful benefit this is, that we are made subjects to such a King; who is the Lord of all the Creatures: what can we want that are under Him who is the Heir of all things? What can hurt us, who are His subjects that is Lord of all the Creatures? We see this doth greatly make for the subjects felicity, the ample Provinces that are subject unto them: It was a circumstance that made much to the dignity of Salomon's Kingdom, that he should reign from Sea to Sea: But what is this to our King, who is Lord and Heir of all the Creatures in heaven and earth, seen and unseen? All power is given me in heaven and earth, saith CHRIST; God hath set CHRIST in the heavens above all Principalities and Power that is named in this world, or that which is to come. We must make use of this.  
And first learn to be thankful to God, glad of it; Use 1 we have cause to be glad that we have a King set over us, who is Lord of all the Creatures in heaven, earth, and hell.  
This maketh much for our encouragement who are CHRIST's true subjects, that our King is the Mighty, Use 2 having all the Creatures at command. Men that came under Alexander's protection, when now he was Monarch of the whole world, how safe did they think themselves? who could hurt them, that had such a Protector? Hence it is that lesser States think themselves secure when they have gotten some mighty Potentate, such as his Majesty, to undertake their Protection: But how safe are we that keep close by faith to our Lord jesus, who is the first begotten, even the Lord and Heir of all the Creature, strong by Sea, strong by Land, glorious in Heaven, dreadful to the powers of darkness? So it assureth us we shall want nothing.  
This showeth us whence we derive our title and estates which we have in the Creatures, Use 3 I mean our estate of inheritance: for it is from Him that is the Lord of all. Suppose the King had the selfsame title in all his Countries which he hath in his Crowne-lands, no man could justly hold or lay claim to any thing further than he could show right from the Princes grant, demise, etc. or prove himself an heir to the King. So it is with us; first all property is in God of all things, they are His own, He may do with them at His pleasure. 2. God the Father doth give to His natural Son, made manifest in the flesh, all the Creatures, making Him Lord, and giving Him all judgement in heaven and earth, under Himself. 3. CHRIST the natural Son and Lord doth take some out of mankind as brethren to Himself, and giveth them state of inheritance, as who by faith on Him are become joint heirs with Him: To others He giveth of His Creatures, partly to testify His patience and clemency; as the King giveth allowance to traitors in the Tower, till they are to be brought to execution. 2. As a temporary reward of some temporary service in them, he maketh them a grant of some portion of His creatures: the world therefore hath title both in jure fori, and jure poli, to that they lawfully have; but by the title of inheritance, the Saints hold only.  
This doth show us how we should seek to please our King: Use 4 we see the children of the world wise in their generation, they labour to commend themselves to such as are above, able to advance them, and bestow temporal and spiritual dignities upon them: but who seeketh to please this King, this Priest who hath all promotions in His gift? The Lord give us wisdom, we miss not the right door, we bring not our grist to a wrong mill.  
Lastly, hence the consciences of such may be shaken, Use 5 who walk disobeying and provoking this great Lord. A fearful thing to lift up hand against a King; yet one might do it, and flying forth of his dominions recover safety: But whither wilt thou fly that disobeyest Christ? all the Creatures will attach thee, and arrest thee of high treason; for they are at His beck, He is the Lord of them.   
VERSE 16. For by Him were all things Created that are in heaven, and that are in earth, visible and invisible, whether they be Thrones or Dominions, or Principalities, or powers; all things were Created by Him and for Him. 
NOw he cometh to prove Christ both GOD and LORD, and together openeth the ground of this His Title of inheritance to the Creature, thus: He that made all Creatures, is no Creature; but GOD blessed for ever is Lord of all Creatures: but by Christ all the Creatures were made: therefore He is GOD and most justly heir to all; who can lay so good a claim to them? 1. Then mark in general from the coherence, Obs 1 That these Creatures we see do give testimony to that invisible GOD whom we see not, these do speak aloud, that He who hath Created them is God; for the work doth argue a most Almighty and wise workman: and it is made (jer. 10.11.) the effect distinguishing all false Gods from the true; the Gods that have not made the heavens and the earth, are no Gods. If we should see fair buildings, excellently contrived, we would say they were excellent workmen that framed these: So seeing this world, the heavens, the earth with the furniture of them; we may well conclude, He could not be without a divine power that built all these things. 
jovis omnia plena, praesentemque refert quae ibet her●a deum.  Again these visible things have in them prints of the invisible things in God; His power, wisdom etc. is graven in them. For look as the finest artisans, who make the most curious works, as watches, etc. They writ their names in some part of them, that the making and the Author be discerned: So God hath written Himself every where in His Creatures, that they might be known for His workmanship, and He for the workman of them.  
The use of this is, Use that we should learn, in this frame we see, and in that world of intelligences spiritual natures, which we see not, to acknowledge him that hath framed the book of the Creatures: though it be not so good as the Grammar of the Scripture which doth describe Him plainly, yet it is a good primer for us to spell in.  
That as He hence prooveth Him God, Obs. 2 so He showeth what just Title He hath to the Lordship and inheritance of all the Creatures: It had been enough if he be granted the only begotten Son of the eternal Father, to prove Him heir justly; but He that together with the Father created all the Creatures, as Christ did, joh. 1.3. Heb. 1.3. the case is clear, He must needs be Lord of all: but if these were too weak, it might be strengthened with a third, even the redeeming of the Creatures, subjected to vanity through sin; yea a fourth, 
Heb. 1.3.  His bearing up of all with His mighty power.  
Let us therefore give glory to Him, Use even as in our nature, and say, thou art heir of all the creatures, and thou art worthy.  
This, for the coherence.  
Now for the matter of this first reason, viz. His creating all things is first set down, than each part; the order inverted hath his amplification set down in these words, by Him all things were created, expounded in the words following: And first, what those all things are, which are set down by a double distribution; the one of the subject or place, the other of the property, in heaven and earth, all visible or invisible. 2. By a particular enumeration of those spiritual creatures, which of all other might seem to be exempted from the common law of creation; which point also soon after Valentinus and Basilides did contend for, viz. That these were not created but begotten of God. Now they are described from the ministeries in which God doth employ them for the administering of this world to the good of his Church. 2. He repeateth the other, that by Christ all things were created; opening the manner of his working and adding the end; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signify that Christ was not a secondary instrument by whom the Father made all things, unworthy of Himself; but a formal worker of all the creatures, which is confirmed also, that He is made the finis reductionis, the end to which all the creature is reduced to Him, to His glory; whereas if He had been to His Father as a hatchet is in the hand of a Carpenter, the end of the creature should not have been to have served His glory.  
1 Then we see, 
Observe.  that Christ our King is the Creator of all things. joh. 1.3. All things were made by the Word, and without it nothing was made. Heb. 1.1. It is most clear: for what ever the Father doth, He also doth work; for the self same will is in all the Persons, that what one worketh the other must work also.  
Which consideration of CHRIST, Use 1 doth serve first to strengthen our faith, and to let us see with what reason he calleth us to trust in Him. You believe on the Father, believe also in Me: we do believe many things which we see not, yea which we find much in disposition, making desperate in us: but here is a prop of faith, we know whom we have believed, even the beloved Son; who though there be no print appearing of them, is able to create them, He created these things of nothing: who, though we be indisposed to receive things we believe, yet this is no let to Him, who out of darkness and a confused Chaos, brought light, and this goodly harmony of all things. Therefore look to CHRIST the Author and finisher of thy faith, stand thy ground, fear not, the Creator of heaven and earth is He that hath spoken: lay it at His door, and there rest thee; thou shalt find all Amen: as He hath promised, so He is able to perform: shall not He who hath made all the Hosts of the invisible Angels so bright in knowledge, so burning in love, so uncessant in action, shall not he be able to effect in thee that small measure of Sanctification which Himself hath promised and thy heart desired? be confident in Him that is made of God thy Sanctifier.  
This, Use 2 that CHRIST is Creator of us, doth teach us our duties; even to offer ourselves up unto Him: if He never had done any thing to redeem us, yet we own ourselves unto Him, for that He is our Creator; how much more when that three fold cord cometh, His Redemption by His blood, and saving us by sending His spirit into our hearts? those that give us our lives as our Parents, we say, we own them our lives: those that save out lives, as when we are ready to be executed, we hold ourselves their bounden servants for ever. Christ the Father of eternity hath given thee thy life by creation, hath saved thee by redemption.  
It letteth us see the decency of the order enacted in that great Council of the Trinity, Use 3 that the second Person should redeem us; for what could be more fit than that He by whom we were made, by Him I say we should be restored?  
That there is no creature whereof Christ is not the Creator; Obs 2 both high and low are the work of His hand. It is in correspondence to that, He is the first begotten of all the Creature, Lord of it: and reason good, for He was the Creator of all of it; and this must be understood with Saint john's limitation, by Him were made all things that were made; for defects of sin and penal evils, as death, etc. which are not matter poisonful as serpents, but the destruction of things that have being; these are not made by God, but come from the suggestion of the Devil, the will of man falling sinfully from God the fountain of life and well being. It doth not debase Gods glorious power to create small things; as we see, He caused jonas his gourd to come up; but often setteth it forth, when all the strength of the creature cannot quicken a fly: And we see that in the louse the finger of God was acknowledged by them whom greater things did not convince. Yea it is needful; for if any thing could have being without, it were God with Him.  
We must sanctify His name in all things, Use 1 not with cruelty abusing, nor with disdain rejecting any of the creatures; for they are all the works of His hands: and as Solomon speaketh in another case, so we may truly say, he that despiseth or abuseth any creature, abuseth his Maker. Say ourselves have made any thing, if any mar it, and unlawfully (otherwise then our mind standeth) useth it, do we not hold it an injury? so will God hold Himself abused in such misusing His workmanship.  
We must learn to consider of the least creatures, Use 2 and look into the natures of them; if a workman do make a fly finely in silk, we will view it, admire, commend it: and what new thing doth art invent, the sight whereof we will not rather pay for, then be without? yet for God's creatures, we pass them over, as contemptible, that have things in them admirable: a Spider, an Ant, a little kind of Mouse, the Holy Ghost setteth these as it were into the Pulpit to read a Lecture to the wisest of us.  
It followeth, that are in Heaven and that are in earth; visible and invisible: by heavens He meaneth not only these aspectable ones which our eyes see, but those supreme ones, where God, His Angels, and the spirits of the just abide. Obs. 3 Observe hence; How that God hath His places, Ministers attending about Him, unseen and unknown too; many such things hath He, which the eye of man hath not seen, nor have not fully entered into man's heart. We that live fare remooved from that heavenly Court, we can know but little, and that by hearsay only. Take some hamlet of poor subjects that live. Northward, remote from the Court; what do they know of King's Manor houses, of His Court at White-Hall, of the furniture of his rooms, the state of his attendance and service, the solemnities of his Triumphs, the manner of his going to the Parliament House? we that creep here below, live in a remote place, occupied in mean affairs, we cannot imagine the glorious Majesty of that high Court, where our God, our Mediator, with the Angels and spirits of the just, display their glory. True it is, we that are truly faithful, we are come a little nearer; for we are got into the Suburbs of this City, we are come nigher to God, in comparison of the world, nigher to our Mediator; we converse in heaven, we are adjoined to the innumerable multitude of Angels and spirits of the just. But yet we have but the report, and so a sight by faith without evident view of these things.  
These things must teach us first, Use not to be like such who will believe no more than they see, and are half Sadduces; for Spirits and Angels, they think them fancies. O fool, dost thou see the wind, an elementary thing, yet too subtle for the eye to behold? dost thou see thy own soul? and yet thou feelest it; yea when thou sleepest, erewhile it wakeneth and is in action: but the spirits of these men are incarnate, the things we see are nothing to the things that are not as yet seen.  
Wherefore in the second place, this must stir up our desire, further and further to peep into these things within the veil, and long for the sight of these things that yet are folded. By nature we have a desire of knowledge, which maketh us long after news; where the court is, etc. If one should open a piece of some rare workmanship; we could not be quiet till we got the rest unfolded: yea this maketh some of better abilities, which dwell in the utmost parts, that once in their lives they will go up to London to see the City, Court, King, etc. How should this provoke us and check us as sluggards, who care not to see further off, these most glorious works of nature and grace, which our God hath begun to unfold, that long not to see the City of GOD and our Prince His dear Son, and with Him to make our glorious abode?  
To think of these invisible things about us, must affect us with a sense of our blindness: our God is looking with a broad eye upon us: good Angels, armies of them about our bed; bad Angels, the stars not so thick in the firmament over our heads, as they are hover to spy their advantage: o shall not we grieve that we cannot see them? should thy Father and all thy brethren stand by, wouldst thou not mourn to have so sick a sight as could not discern them? and art thou contented with such weak eyes as cannot behold thy heavenly Father, thy brethren and fellow servants? would it not grieve thee to be as Samson with the Philistines, thy enemies about thee, and eyes out? wilt thou not grieve to have innumerable evil spirits about thee, not being able to perceive them? pray to God to open thy eyes, look into the nature of thy own soul, that will be a good introduction; if thou canst find thy own soul at the rebound of it, abstract thyself from sensible objects, ponder things intellectual.  
Further it is to be marked, Obs. 4 That our Lord CHRIST is the Creator of all the Angels; all these excellent creatures were created as the matter of heaven and earth, the soul of man, they were not begotten of GOD, The Devil would by those Primitive monsters have broached to the disgrace of the only begotten Son of God, though the Scripture calleth us begotten of God, 
jam. 1.18.  in regard of our regeneration; yea, they were created by CHRIST, who is therefore called the Lord of hosts. If He had created the inferior things only, it had not been such an argument of His power and equality with His Father: But when the most divine creatures are the works of His hands, O how glorious is He! This doth greatly tend to the Majesty of our King, into whose government we are translated. O we admire, and our eyes dazzle at the lustre and pompous magnificence of earthly Kings, who at their Coronations make Knights, create Earls, Marquesses, Dukes: how glorious do we count them, who can give such degrees? But what are these? All of them flesh: What are we to these Thrones, Dominions, Principalities, Powers, Angels, Archangels, which our King hath created?  
It might be asked when He made these? Quest.  
The day cannot certainly be defined, Answ. only these two things are certain. (1) That they were not created before that beginning wherein GOD gave being to the whole system of the creature, for before it nothing was that is made. (2) It is certain they were created before the second day was expired. (3) By analogy of man's creation, so soon as his seat was perfected, it is probable that proportionably when these blesied invisible mansions were finished, even on the first day, that then likewise the hosts of Angels were created.  
The use of this here so plainly set down, Use 1 doth let us see even in this one point, the great increase of light over that which Moses affordeth; in all the story of the Creation, they are not expressly named, their weak sights not able to endure discourse of such brightness: but our Apostle, who had been wrapped up into the third heaven, doth specify things which under the Testament lay vailed.  
This doth let us see with how good reason our King in regard of His humane Nature is Lord even of all the Angels, Use 2 with how good reason they are bid to adore Him; they accordingly did minister to Him at His birth, in His temptations, at His resurrection and ascension: And what a spur should this add to us in our obedience unto Him? Shall Angels and Archangels adore Him, and shall not we be obsequious to Him? Dare poor Commons deny homage to that King to whom they see great Princes in their places do all obeisance?  
This giveth us security that we shall have sent us the help of good Angels in our necessities; Use 3 why? because our King is the Creator and Lord of them; He hath the command of them at His pleasure. We see if the subject in the furthest part of our Country be assailed with foreign power, which doth over-match it, the King will levy an army from the City, and places near him, and so send them secure: Even so our King will send these His heavenly Citizens, when the powers of darkness do assail us. They are ministering spirits sent forth for their sakes that shall be heirs of salvation.  
Lastly, Use 4 we may hence observe, the blind folly of such who withdraw themselves from using CHRIST's mediation, and betake them to the intercession of Angels. Is not this to leave the Creator in such a way wherein He would have us to use Him, and to fly to the Creature? Besides the Angels are not such ill taught servants, as to take their Lord's work out of His hands.  
Again, here is occasion given to speak of the distinct ministeries of Angels: but nescire oportet quod nec scire possumus nec debemus: The clear knowledge of these things is reserved till we shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Luke 20.36.  in the heavens.  
Lastly observe, That as by Him, so to His honour the creature was made. 
Obs.  Whence we mark, first, that the Son worketh not as a servile Minister, but as a joint Author in making all the creatures. Indeed the Scripture giveth an equal authority to CHRIST with the Father, in working: As the Father quickeneth, 
joh. 5.21.  so doth the Son whom He will. That which I, as the Principal, do use my servant to do, is not for his sake, but my own: But the end of all these things was no less the honour of CHRIST, than of the Father. It is enough to note, that the equality in Nature of this Son with the Father may be conceived.  
Mark hence, That glory is due to CHRIST from all the Creatures; the Father, Son, and Holy Ghost, all one God, have made all things for their glory, Rom. 11. For of Him and by Him, and for Him are all things, to Him be glory for ever. God hath made all for Himself, the wicked for the day of evil. More particularly, CHRIST both as God and man is the end of the Creature; as God He is with Father and Spirit the last end of all; as man every thing serveth for His praise, both works of nature and grace; yet so that even Himself as God man looketh to a further end, the Father, Spirit, and Himself absolutely considered: the harmony of all is made on four strings.  

The Creature, And this is the sweet concord of all, when the Creature serveth man, and is for Him; He CHRIST's, and CHRIST GOD's.  
The Man, And this is the sweet concord of all, when the Creature serveth man, and is for Him; He CHRIST's, and CHRIST GOD's.  
The Christ, And this is the sweet concord of all, when the Creature serveth man, and is for Him; He CHRIST's, and CHRIST GOD's.  
The God. And this is the sweet concord of all, when the Creature serveth man, and is for Him; He CHRIST's, and CHRIST GOD's.   
All is yours, you CHRIST's, and CHRIST GOD's. A wise man doth not work that which he hath no end in, much less God: neither could God have any other end than Himself; for there was nothing but Himself, when this work was intended.  
We may see how injurious we are to God, Use 1 that do not glorify Him in His creature: it is strange we should be so little affected toward Him in all this goodly frame we see, that we should so carelessly pass by it: when we will give money to see a Lion, Bawboones, yea, the skins of some sea-creatures, and yet not to eye with any observation all the goodly creatures, which under our feet, and over our heads are so frequnt.  
We must labour to give praise to God from every thing: Use 2 first by an heedful looking upon it: for as it is an artificers glory to have his works gazed on; So it is God's honour when we do but with devotion eye His workmanship. Secondly, you must learn to see and publish the wisdom and power of Him, and His goodness and mercy, which is over all. When I see it rain, I may think what a mighty wise good God is this; that as a gardener watereth a bed with his spout-pot, so watereth all the earth at once so sweetly: why are ye, snow, hail? etc. these bid us to praise the Lord: Have these tongues? No, but it is meant that they should show matter to us, who have tongues to magnify His Name.  
We must learn from them, Use 3 and provoke ourselves to some good by them; if we could take them forth, God hath written lessons upon them; the Ant, the Ox, the Ass, they would teach us instructions.   
VERSE 17. And He is before all things, and by Him all things consist. 
NOw followeth His Antiquity: He that is before all things must needs be God and Lord of the Creature. Observe then, 
Obs.  That our King is ancienter than all the Creatures: He was before the beginning, in which all these were made: joh. 1.1. JESUS CHRIST yesterday, to day, and for ever, Hebr. 13.8. His doings forth were from everlasting, he is (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) and (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.)  
Which doth still serve to amplify the dignity of our King, Use 1 and our complete happiness, who are translated into His Kingdom. Among other things that grace and adorn Princes, this is one; If they are of ancient House, and can derive their Pedigrees from utmost memory: but our SAVIOUR is the eternal of days: What Herald can set down His descent? No, He is of antiquity which surpasseth the thought of all the Creature, He was from all eternity, is, and shall be for ever. And as it augmenteth His glory; Use 2 So it showeth that the right of inheritance is His: The Angels are called sons, 
job 38.7.  and we are called sons; but besides that we are equivocally so termed, we are also younger brethren; and therefore the Lordship and inheritance belongeth not to us: I mean that which is primary and universal.  
This teacheth us our duty, Use 3 even to reverence our King in this consideration; he that riseth not respectively to the gray-head, forgetteth his duty: But he that reverenceth not that God which is eternal, to whom all ages past are but as yesterday, how foully is he wanting to himself?  
It is added, by Him all things consist. Which word noteth not only their being; but that they keep with their being, their sweet order and melodious consent one with another, through Him.  
Observe then, That all things are preserved in their being, 
Obs.  moving, and order by Him: He doth continue the selfsame creature and order which Himself made first and appointed: And as the former gave the glory of Creation to Christ, so this giveth the glory of preservation and providence to Him also: This is plain by Scripture, Hebr. 1.3. He beareth up all things by the Word of His Power. In God we live, and move, and have our being, Act. 17. Not because He doth work them only, but because He doth conserve them in us; Christ doth not leave His work when He hath made it, as a Carpenter leaveth his house when it is built: but that is true he speaketh, joh. 5.17. My Father worketh hitherto, and I work. That He did, though without labour, put forth His power in the preserving of all things; for all things that have not being and moving of themselves, but from another; they cannot be nor move longer than that first cause doth preserve them in it: As let us bear up a thing, that cannot stand of itself longer than we hold it up; the thing cannot but fall. So take a thing that moveth not of itself, make it move; while you stir, it stirreth; cease your motion, it standeth still: So all these things, they have not being of themselves, and moving of themselves, but from God, and therefore longer than God doth bear them up and move them, they cannot consist in either. Take for comparison the air: this is not light of itself, as we see in the night; yet it is enlightened by the Sun with daylight: when the Sun therefore cometh, and continueth, the air waxeth light, continueth so while it continueth, and returneth to darkness when the Sun setteth: So God, being the fountain of being and motion, which are not of themselves, doth begin these things, doth make them stand in their state; and if He should totally withdraw himself, they would return to nothing.  
Now this doth first much make unto the dignity of this our dread Sovereign. Use 1 What is the glory of a King but to maintain numbers depending on him? to make Kinglike provision, to carry after a sort their kingdoms on their backs, and bear up all their Countries, yea, to support foreign States (as our dread Lady of blessed memory did the Low-countries, Geneva, & c?) But if this be so full of renown, how then is He to be extolled that beareth up the whole frame of Heaven and earth, and all the hosts of them? How blessed are they that have so mighty an Emperor over them?  
This letteth us see what cause we have to cleave unto our LORD JESUS CHRIST, Use 2 and to kiss His beloved Son, seeing that we have our being in Him, all our good is in His hand. We see in what respect we have such from whom we have our maintenance, who support the small matter of state we have in the world: How much more should we win and keep to us His favour, that sustaineth life, being; yea, though we see Him not, giveth us our lots, and maintaineth our portion?  
This strengtheneth our faith on Him touching our preservation: Use 3 He that upholdeth all the Creature, shall he be unable or unwilling to underprop our weak souls, and establish them in every good way? Saint Paul strengtheneth the weak Christian thus: He shall be confirmed, for God is able, able indeed. Shall He that carrieth up the whole world, not be able to support thy poor spirit?  
Lastly, Use 4 we must learn to acknowledge God as the upholder of the being of things, the preserver and chief worker in all this ordinary course of Nature: God maketh the Sun to rise, God raineth on the just and unjust, Psal. 134.7, 8. For God calleth the Sun forth, Esay 46.26. And though vapours dissolved are means of rain, yet God chief doth prepare and work it in them; whatsoever the second causes do, God doth it much more, for these are but instruments to Him: the  cannot be said to cut down grass so properly as the Mower; nor these causes to do any thing so properly as God, who doth it by them.   
VERSE 18. And He is the head of the body, the Church: who is the beginning, the first borne from the dead, that in all things he might have the preeminence. 
NOw he cometh to describe His Person, as in relation to the Church, which he setteth down 

1 Generally, He is the Head of the Church.  
2 Particularly, in regard of a particular preeminence which he had in respect of the dead, with the consequent of it: The first fruit, and first borne of the dead, that in all things He might have the preeminence.    
First then we see, 
Obs.  that CHRIST hath not Lordship over the Creatures only, but over the Church also; which doth still according to the scope in the whole description intended, amplify the excellency of His Person: the Church is the Lords peculiar select treasure, though all the earth be His besides: how great therefore is he that hath not the Lords dearest possession excepted from him?  
Secondly, 
Obs.  for ourselves, mark hence, What kind of Head is given us of God; even such a one as is God with the Father, the Lord of all the Creature, the Creator of Angels, eternal, the upholder of all the Creature. He it is that is made of God the Head unto us His Church. So Ephes. 1.22. Who is fare above all Principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come, under whose feet all the Creature is put, He is our Head; given of God.  
Which doth argue the exceeding love of the Father unto us, in giving us such a mystical Head, an Head of pure gold indeed, if we may allude to those words of the Spouse.  
This must teach us to rest only upon Him as our Governor, Use 2 inward and outward, as an all-sufficient store-house of all grace for us. We must not supply Him with vice-ministeriall heads: How needeth He one in His room, who is not only present; but beareth up and moveth all the Creature? It is true that CHRIST doth admit (though present) the ministry of men with Himself; yea, when He was in His manhood upon the earth, He did associate such as laboured under Him, giving them calling; but a ministerial Viceroy through His visible Church, is a thing the Scripture nor sound Antiquity acknowledge not: But CHRIST His manhood is absent. As if King's cannot govern all their Countries, though their Persons be at their Court only: How much more our King who is with us in Spirit, where two or three are gathered in His Name?  
Secondly, there can be no ministerial head; for the work of ministry CHRIST hath bestowed not upon Popelike monaches, but upon Pastors and Teachers. 
Eph. 4.11.  Again, none is able to do these things which the nature of an head enforceth, as to quicken us, to govern us by internal influence; which when the Papists confess no man can do, why should they enforce an head under CHRIST, as Kings have viceroys under them: for a Lord Deputy can do what the King in person should do; but no man can do what the Head of the Church is to do. Again the Wife is next in authority to the Husband; the Church visible is the spouse of Christ, not one man; but the whole Church hath all authority next to Him. Is it fit the Wife should be kept under the government of a flagitious servant? such as the Papists grant Popes may be. Let us therefore take heed, that while we set up other heads than Christ over the Churches, we do not reject this glorious Head jesus Christ from ruling over us: as the Israelites when they refused that Aristocratical government in which God ruled, and would have a King like other Nations; the Lord chargeth them not only to have cast off Samuel, but himself: and what is more foolish then to think it needful to have a visible universal high Priest on earth, because CHRIST is in heaven invisible to us touching His corporal presence? should the people of Israel have erected another High Priest to themselves, when Aaron was at any time in the Holy of Holies, where he was not visible to them? so we stand here below in the entry, our High Priest is but gone into the Holiest Sanctuary, and we though His Divine nature be with us, will set up another. Sooner shall the heaven have two Suns, than the Church two heads: and though metaphorically one may be said to be the Head of a Church, for the name of God Himself is thus Communicable, yet in proper analogy none can be so termed: For then the Church might be said His body properly; which is such sacrilege, as He, I think, in whose forehead blasphemy is written dare scarce commit. A double head and a double husband become not the Church: the latter is not for her honesty, the former fitteth not to decency. Thus much who is over us.  
2 Mark from this, 
Observe.  that He is called the Head of His Church; what near compassionate and beneficial superiority or authority that is which Christ hath over His Church. He is the Lord of all Creatures, yea the hellish fiend must bow the knee to Him. But He is not an head to every creature, if we take it in that proper analogical accommodation which the Scripture looketh to in this term. The head hath the highest place and power in the body; but yet it is so intimately conjoined with every member, so amiable and beneficial a superiority, that the like cannot in nature be shown.  
For first look at the head; it is by sinews and other ligaments straitely conjoined to every member: so is Christ through the spirit of faith coupled with us.  
Secondly from this union the head cometh to have a sense, if any part be disturbed: so hath Christ, He knoweth how to compassionate our infirmities; Saul, Saul, why persecutest thou Me?  
Thirdly, the head what ever it hath, hath in a sort for the good of the body. The perfect comeliness of the head, is the ornament of that body whereof it is the head; the body being but a deformed trunk if the head be remooved. Again, the sense and motion which are originally in the head as a fountain, they are derived from it to every member.  
Fourthly, The head giveth full direction to the other members: So Christ is our glory; He quickeneth us, He giveth us direction both inward and outward. We see then that His superiority He hath is most intimate, fellow-feeling and commodious unto us.  
Which first doth let us yet farther see what cause we have of thanksgiving, who are come into His kingdom, Use 1 who is rather an head unto us, than a King over us, as the head is to the body. To have a powerful wise King, is a great gift; but to have one who is rather Pater then Rex Patriae, is greater: but to have one who should so affect his subjects, as to condole with the poorest of them, this were a miracle.  
This must breed willing subjection to CHRIST our Lord: Use 2 look at the members of the body; do they feel it a burden to do that which the head directeth to?  
This must strengthen our affiance towards CHRIST, Use 3 that He will not fail to take notice of our griefs, to secure and direct us. That is a blockish head which can go on in a Stoical dedolency, when the members are ill affected; yea it must assure us that we shall have direction and protection from him.  
Mark, Obs. 3 Who they are that have Christ so near, so beneficial to them, viz. the Church; that is, such only who are truly faithful, who shall one day be presented glorious in the heavens; such as shall at length have salvation by Him. There are in the visible Church many who are by outward profession members of Christ; but if they have not learned Christ as the truth is in Christ, they shall be found not to be of His body; though they seem so a while. A glass eye, may be so set into the head, that one would take it verily to be a natural part of the head; yet it hath but an external insition which art affordeth, and is nothing less than the natural eye. So many are externally by the Sacrament and external profession tied to Christ, which are not native members, and have no spiritual combination with Him. Nay, if like some temporisers thou dost get some quicknance of the spirit of Christ, yet not such as purifieth the heart, bringeth thee above all things to rejoice in Christ jesus; thou art not of His body, nor a true member having Him thy head; but art like a wen or warte, mole or such like thing, which hath a life in the body, but is no member of it.  
Wherefore as you would have any benefit by Christ, Use labour to come into this body, not to be as wens and wooden legs, but to be living members, such as have Christ living in you, teaching you by His spirit to think, speak and do all things: it is good being members of good Corporations which have good endowments, privileges and Charters; but there is not a body like to this, which hath all the unsearchable riches of JESUS CHRIST given it, in which only there is salvation.  
That nothing is betwixt Christ and His body, Obs 4 and that all the Church is his body; and every one in the Church a member of the body, not a substitute head unto it. Where then shall we find the Pope? let him take heed, lest while he strive to be a secondary head, he do not deprive himself of room in the body out of which there is no salvation. I know a Papist will say that the Pope as he is referred unto Christ, is a member of the body; but as he is referred to men subjected to him, he is a head under Christ. Answer, that every one is a member, we read it, and therefore believe; that any one is a head to all but Christ, we read it not, and therefore reject it. Beside, it is likely that betwixt Christ and the visible Church, Saint Peter should have come in thus; God is Christ's head, Christ of the Spirits with Him, and Saint Peter and his successors, the Church's head: but this is no where found, yea the contrary; God over Christ, Christ over the Church, the Churches above Cephas. Objection, Emperors are for the people, yet not inferior to them. Answer, Emperors are so for the people, that they are Lords over them; and the people are for them, even their Subjects and bodies politic: but Saint Peter nor no Apostle are so for the Church, that they are Lords of it, and that the Church is their Church and body mystical; therefore they are so for the Churches, that they are inferiors to them. Object. Was not Saint Peter and the rest immediate legates from Christ, Object. and had they not authority which all the Churches were to obey? Answer. They had, yet their persons still under the Church, and their work of Ministry not to domineer over the Churches: the reason is because it was the message and order of the Church's Husband, which was of authority above her, not their persons that did relate it. If a man send one of his servants with a command to his Wife; the servant when he hath got this errand, is not a Lord over the Wife, but a servant under her, though his message from her Lord is such which she may not gainsay.  
Fiftly Observe, 
Obs.  the dignity of the faithful, and their near conjunction with Christ, they are the body of Christ: not the natural body united to the second person, nor the Sacramental body, but a mystical body; such who by force of Christ His Spirit are knit to Him, and receive all things from Him proportionably, as the body natural doth from the head. Many other comparisons, as of Vine and branches, Man and Wife, etc. do set it down; but none more lively than this which is the oftenest frequented.  
To show us the excellent condition to which we are brought; Use 1 to assure us of Christ's love: who ever hated His own flesh? He that toucheth you, toucheth the apple of Mine eye.  
This letteth us also see the fearfulness of abusing the godly that are truly faithful; Use 2 they lift at millstones.  
Lastly, 
Obs.  seeing Christ is risen from the dead: we must labour and strive thither also: if a Captain hath made a breach and entered the hold of the enemy; will not the soldiers press after, and ambitiously affect who should get next him? so we: Christ hath led us the dance, and broke through the gates of death into the City of God: we should affect to come after, as Saint Paul did; strive for conformity with Christ in this point; both in the first and second Resurrection.  
The third point is: 
Observe.  That Christ's Resurrection hath special privilege above all others: for all others before were not begotten from among the dead, because they were raised up with mortality tending to death again: but our Saviour Christ in that He died, He died at once, not long to be held of it; but in that He is risen, He is raised to live for ever, death shall no more have dominion over Him.  
2 All other rose as private and singular men, not as public persons in the name of other, making hope to all the dead of their resurrection; therefore they were not the first fruits duly gathered, but like a singular ear of corn by occasion more timely gathered. Now Christ is risen, as He died, not for Himself only, but for all us: so Christ is risen in all our names; so that as we all died in Him, so we all are raised in Him: as a Burgess of a Parliament, what he doth or speaketh, it is in the name of the Corporation, who doth it in him. When God created Adam, He made all mankind, in as much as He made him who was to be a Principle of natural generation to all mankind, conveying life and being to them in their order: so when He raised Christ, He raised us all, in as much as He hath raised up a second Adam, a Principle of spiritual regeneration, even of the first and second resurrection to all Gods chosen in their order. Hence it is that Paul saith, Eph. 2.6. We are raised up in Christ, and set in heavenly places in Him; that Peter saith, 
1 Pe● 1.3.  God hath begotten us to that happy hope in the Resurrection of jesus Christ.  
Lastly, He raised Himself, as who was the Lord from heaven, the quickening Spirit: Destroy this body, and in three days I will raise it up. Great therefore every way is the prerogative of our Lord JESUS CHRIST; even in regard of that Nature which was dead, but now is alive: He was slain before the foundation of the world; He is raised up as the hope, and forerunner of all our immortality. Thou lookest at His death, as thy death, and against all guilt of sin and terror of conscience threatening the Curse, dost say, I have borne the Curse in my Lord, 
Gal. 3.13.  made a curse for me: So against all terrors of bodily death hold this; I am raised up in CHRIST, for He is risen in all our names who believe on Him. If we believe that JESUS is dead and risen again, 
1 Thess. 4.14.  so also God shall bring those who are slept in jesus (say to life eternal) with Him.   
VERSE 19 For it pleased the Father, that in Him should all fullness dwell. 
NOw he cometh to give a reason of the former, opening the fountain, where the Man JESUS CHRIST found such grace, as that in Him all of us should be redeemed; that He should be God in Person, over all creatures, yea, the Head of His Church, filling all in all. Now the Reason is here set down to be the good pleasure of God the Father. First, that the fullness of the Godhead (for so it is best construed out of the second Chap. Verse 9) and not only that the fullness of created gifts should dwell personally in this humane Nature, as a Temple. 2. That this Person, God-man, should by the Sacrifice of Himself, reconcile all unto God.  
First then in general, we see; 
Obs.  That whatsoever the manhood of CHRIST is lifted up unto, it is the mere grace of God, not the merit of the Creature. What could this Man do, which could deserve this grace, that it should be personally united with God, and so lifted up to be incomparably above all the Angels in heaven? And therefore Saint Augustine doth not doubt to make CHRIST the Sampler of GOD's free Predestination; the free grace of God appearing in none so much as in Him which is the Head of all. This CHRIST looketh to in His members; Lord I thank thee that thou hast been pleased to reveile these things unto babes and sucklings, and hast kept them from the wise and learned: Even so (O Father) because it pleased thee. Yea, I doubt not, but as God did predestinate him of grace to this honour of being God in fellowship of Person, and of being the Prince of our salvation: So God in the Covenant He did make with Him, and the commandment He gave Him of laying down His life, did strike it, and fulfil it of grace, not requiring any thing He imposed on His Son more than duties of free obedience, which should of grace have that acceptance, and the glorious fruit which followed upon them; and therefore the Scriptures, yea, CHRIST Himself refers all those benefits to God's grace, which upon the death of CHRIST are given us. For it was the fatherly love of God, which made Him pleased in the death of His Son, and smell a savour of rest: not that the merit of His death did extort so much derigore justiti●. And truly that the second Person should ever be so joined to our Nature was unspeakable grace: the Nature of Angels more excellent than ours, found not this favour; He took not the Angelical Nature, but the seed of Abraham. If a King do but light and rest Himself in some mean Cottage, it is no small favour: But for the immortal God to dwell by indissoluble bond of union personally in such an house of clay as our Nature is (sin excepted) it is grace that cannot be comprehended: The greater, if we consider how that God full of all Majesty and glory, by His incarnation, thus dwelling in the form of a servant, did empty Himself, by vailing under this flesh the brightness of His glory.  
We are then hence to learn; Use that all things must be ascribed to God's grace, and with CHRIST to rest in this; Father it hath pleased thee to give me CHRIST, this or that benefit in CHRIST, yea, to do all both in me and CHRIST my SAVIOUR, to the glory of thy rich grace: all must come hither, God hath made me good in His eyes for this or that. As for the Papists merit, even in rigour of justice, not only in gracious fidelity, it is prejudicial to God's grace, I think, not to be found between the Father and the Son, much less betwixt our God and us, with whom it were woe, if all our merits were not free mercies. This in general.  
Now for the matter affirmed, which first is the Qualification of the Person to be a Mediator. 2. The work of mediation, touching which, 3. Things must be opened.  

1 How we are to conceive of the Person here spoken of in Him.  
2 What is meant by all fullness.  
3 What is meant by dwelling.   
For the first, he meaneth the beloved Son as Man; as of the Person of CHRIST, as incarnate: the reason is, because the Son of God, absolutely considered as the second Person in Trinity, hath all fullness; not by voluntary dispensation, but by natural necessity; in as much as the eternal Father, never was nor could be without His eternal Son, God with Himself; this thing never was in the power of His freewill.  
For the second, you must know that there is in Christ His Person a threefold fullness: The first fundamental; the other two following, as derived from it.  
The first is the fullness of the divine Nature, which doth personally dwell with that Manhood in Christ: whence it cometh to pass, that this Man is truly called God, that is, the Manhood taken into fellowship of the selfe-perfect and eternal Person of the Son of God; so that it is become as a part of His Person.  
The second fullness is the fullness of Office; to which even Christ Man is called, of being our Mediator, Priest, Prophet, and King: For in regard of his humane Nature now united to the second Person, He is as Man called to be the Christ of God, that is, Anointed.  
Thirdly, the fullness of created or habitual graces, wherewith the divine Nature doth fill the soul of Christ; which are not the divine Properties, but effects which the Godhead worketh distinct from it; as the soul giveth the body a life, which is not the life wherewith the soul liveth (for then when the body dieth, the soul should die likewise) but is an effect of it. Now all of them may be here understood, for they are all antecedent qualifications fitting him for this work, which in the next words is mentioned, especially the first.  
Now for the dwelling of all fullness in Christ Man: the later two are in Him subjectively; the former, viz. the Godhead, doth dwell in Christ Man, not as in the Saints, 2 Cor. 6.23. I will dwell with you, you are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the habitation of God, of God by the Spirit; the Temple of the HOLY GHOST, which is only a dwelling by relation of love and communion of the effects of it in grace; nor yet as God dwelleth in the glorified Saints, 1 Cor. 15. when God shall be all in all, which is likewise a dwelling together in regard of abundant love manifested in the gift of glory; nor any such simple cohabitation; but it dwelleth with this manhood as with a Nature which is taken to Unity of Person in the Son of God, and so is through grace become of the substance of the second Person; So that He is now as truly said to be Man also, as before He was said to be God only: Now than the sum is; Christ as Man, or the Manhood of Christ hath the second Person of Trinity, God with the Father and Spirit dwelling personally in it; So that this Manhood is essentially and substantially coupled with the Deity in unity of one self-perfect and eternal Person.  
Secondly, it is anointed with fullness of Office and of Created gifts; that Christ God-man, that every way filled, might be a fit Person to work our reconciliation following, and to be an Head replenishing His Church, which went before.  
First then from the matter we see, what an all-sufficient Head we have: Look to thy Nature in heaven. Such a man as hath Plenitudinem Potestatis, in regard of office, full of all habitual graces, which our nature can receive, fare above all Angels, yea, full of that never drying Fountain of life, grace and glory; it being taken into one Person with God, neither could he else be an Head quickening His Church. He that must fill all the blessed Angels and all the redeemed peculiar people of God, had need to have the Fountain of life residing in him.  
Which doth both refute that presumptuous usurpation of the man of sin, Use 1 I mean the Pope, in challenging to be an head of all the visible Church; whereas Christ could not be our Head, were He not God as well as Man.  
As also it teacheth us our duty, Use 2 both whither to run for supply, even hither, to the Wellhead of grace and life, all fullness is in Him; that we might draw from Him grace plenteously, grace heaped on grace. Oh blessed are those streams of grace which have this Head of living waters to feed them.  
As likewise it teacheth where to offer praise for the measure of grace we have received; we should be affected as receivers, in thankfulness to GOD, in humility towards men; For what have we that we have not received?  
Lastly, this is very comfortable, for if there be such a fullness in CHRIST, then what though there be abundance of sin in us and guiltiness, yet there is a fullness in Him to remove it, and take it away; a fullness of mercy to hear our supplications, a fullness of merit to make a full atonement for our foulest sins, a fullness of favour to prevail with His Father in any request; if therefore there be such a fullness in Christ as there is, be not discouraged: though thy sins abound, yet his grace abounds much more, they cannot be so out of measure sinful, as he is merciful. Remember but the two metaphors in Scripture, I will scatter your sins as a mist: I will drown them in the bottom of the Sea. Now the Sun, by reason of his force, can scatter the thickest mist, as well as the thinnest vapour: and the Sea, by reason of his great vastness, can drown mountains as well as molehills. So CHRIST, by reason of the great vastness of grace that is in Him, is able, yea, forward and willing to forgive the greatest, as well as the least sins; For mercy though it be a quality in us, yet it is a Nature in God; now that which is natural, there is no unwillingness nor weariness in doing of it, as the eye is not weary of seeing, the ear is not weary of hearing: therefore though our sins be never so great and many, His grace is all-sufficient for the pardon of them. Now I beseech you take not this exhortation in vain; for there is nothing more effectual to heal a rebellious disposition, and to cause a sinner to change his course, than to be fully persuaded that he shall be received to mercy, and that his sins shall be forgiven him in Christ. Therefore let this fullness of mercy in Christ be an effectual motive to us all to come in, and to give up ourselves wholly to Christ, to serve Him with perfect hearts all our days.  
Secondly, 
Obs.  mark, Into what glory our nature is exalted, that God should dwell personally in our nature, and take it to Himself, so as to be of the substance of his Person: It is an unspeakable dignity; all the conceits of men and Angels put together, cannot devise an higher exaltation of it: See what love the Father hath showed us, 
1 joh. 3.1.  that we should be called the sons of God; having the title and thing through grace of adoption; but that our Nature should be made the true Natural Son of God, of the substance of His Person, what admiration is here sufficient? Which must be taught diligently to the people, for this is the rock to see the Son of God, God with the Father blessed for ever, Personally existing in this our Nature which He hath taken unto Him: to see God dwelling in this His own soul and bodic no less now through free grace of His Person, than my soul and body are of mine. This is the rock against which Hell-gates cannot prevail, this is the only rock of Israel. But there is place of speaking more fully of this in the next Chapter.   
VERSE 20. And by Him to reconcile all things unto Himself, and to set at Peace through the blood of His Cross both the things in earth, and the things in heaven. 
NOw followeth the benefit: he had said before, In Christ we had pardon, and were received to favour: Now he showeth the ground of this, viz. It pleased God, as to qualify the Person of Christ in manner ; so to do it, to this end, that we might by Him be reconciled: The benefit is first simply propounded, then applied: The simple propounding hath two parts: 

1 The thing to be done by Him; To reconcile all things to Himself.  
2 The manner of doing in those words, Pacifying all things by His blood.    
Mark first in the coherence; 
Observe.  What gave occasion to the incarnation of the Son of God, viz. our enemy like estrangement from God. We see here that to the intent God might reconcile us, He calleth His Son to be a Mediator: Evil manners give occasion, as we say, to good laws. You know what brought forth first that secret of the Gospel, The Seed of the woman shall break the Serpent's head: 
Gen. 3.  This is the nature of God, to bring light out of darkness, to overcome evil with good: As there is nothing so good which the Devil will not draw evil out of; as when he perverteth this grace shown in Christ, to become a cloak of wantonnesie; which Gregory observing, exclaimeth, O foelix flagitium! and indeed the event to the faithful is happy; but we must not take heart to do evil, that the miracles of grace might be discovered: you know what the Apostle saith; Shall we sin that grace may abound? 
Rom. 6. ●  God forbidden; though the Physician restore life with poison, none will therefore eat it who is wise; but let us express the virtue of our heavenly Father, who hath called us out of darkness into His marvellous light; and learn out of evil to do good, and to wound the Devil with his own weapon.  
Secondly mark, that whereas we were the offenders, and should have sought to God, He doth, when we go on in our enmity, seek out a way to reconcile us. Observe then, 
Obs.  How God followeth froward man, He had never done but good by us, we had revolted to the devil from Him, highly provoking Him, yet see He seeketh us. O gracious Shepherd of souls, that comest down from heaven to seek stray souls; that are as willing to wander as they wickedly strayed! God was in Christ reconciling the world, you never heard the world first sought Him; mark it, for it setteth out His love, He is fain to love us first, and to overcome our peevish wickedness with love, or we should never leave our enmity.  
It teacheth us our duty, rebuking the pride of many, Use who, if one have done them any wrong, and be stiff through weakness, they will say, A God's name let him seek to them, they are as good as he, they are sure he did the injury: But what if God should have stood on such nice terms with you? Let us overcome evil with good; do good to those that hate you, Seek Peace, and follow after it, when through peevishness of men she is running from you.  
Thirdly mark, 
Obs.  That Christ must have the Godhead first dwell personally in Him, before He can take up the matter betwixt God and us. Whence note, what it is that maketh the death of Christ accepted for all our reconciliation, even this, that He is not bare man, but God also. God was in Christ reconciling the world to Himself; who not being God durst have ventured on this work? 1 Sam. 2.25. If man offend, the judge can determine; but if a man sin against the Lord, who will plead for him? who could have endured the wrath which was to be borne, before atonement could be made? whose death could have been a sufficient pacification? the Scripture doth hold out this with emphasie; God hath redeemed us with His blood: 
Act. 20.28 Tit. 2.14.  the great God hath given Himself for us, to redeem us and purify us to Himself a peculiar people Zealous of good works. 
Rom. 8.  It is God that justifieth.  
Which doth first serve for confutation of the Papists, Use 1 who though they yield Christ God-man, yet will have His sacrificing, praying, etc. only to come from His humane Nature; whereas all the efficacy cometh hence, that the divine Nature, and the humane are conjoined, as the body to the soul, the humane nature being but an instrument to the divine: neither is it absurd that the same Person who as God is to be prayed unto, should as God-man pray to Himself, as God absolutely considered with the Father and spirit: for Christ sustaineth a double person, one as God absolutely considered with the Father and Spirit and offended by man, as they; another as God-man undertaking to reconcile man offending to the Father Himself, and the Spirit offended.  
This doth teach us what we must look at in Christ: Use 2 if we will have our consciences comfortably settled in the persuasion of our reconcilement, we must look at Him as God, who goeth between us and God; this doth still the conscience, and fill it with good hope. When we have offended some great personages, if some mean one should move them in our behalf, it would not so stay us: for we know they will often not hear them speak; or have them in light regard, if they do give them the hearing; but if we can procure such as are their peers to deal effectually for us, we doubt not but that things shall be well compounded; what will they deny to such as shall be equal to themselves, and most nearly acquainted with them? so with us, etc.  
Now in the coherence itself these things being marked, come we to the action itself, where are three things.  

1 The reconciler, by Him.  
2 The thing to be reconciled.  
3 To whom these things were to be reconciled, to Him: which is to be supplied out of the ver, before, where either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, indefinitely, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, may be understood: out of the first and third circumstances, we gather these things jointly.   
By Him: 
Obs.  Observe hence; Who is the worker of our reconciliation with God; even this dear Son: the Father testifieth from heaven, saying; this is my beloved Son in whom I am well pleased: So Rom. 3.25. Him hath God set forth (speaking of Christ) as a reconciliation, as a propitiatory sacrifice in which He would return into favour with us. God was in Christ reconciling the world to Himself. The Father and the spirit reconcile us to themselves, but by Christ; Christ immediately by Himself doth procure us favour: and this was it which all the atonements made by propitiatory sacrifices did presignify unto us; even how this High Priest jesus Christ should with the sacrifice of His blood make God and us one again in mutual love, as He and His Father are one.  
Which doth let us see what we must look to in all terrors of conscience caused by apprehension of God; Use 1 wrath, even to jesus Christ. He hath with His blood quenched this wild fire, for God's wrath is a consuming fire. We with screens do keep the fire from face and eyes; but they are wise which put between their souls and God's wrath this screen of Christ His reconciliation, lest this fire burn to the pit of destruction.  
This must make us cleave unto Christ, even to let our tenderest bowels love Him that hath done this for us: o if one do but take up some hurtful jar betwixt us and some other whose favour we have found very beneficial, whose displeasure we find very prejudicial; we would be very thankful to Him. If one should mollify the King's displeasure and make Him favour us; would we not with all love embrace Him? Christ hath healed worse things betwixt God and thee, love Him with all thy soul. If one should interpose his mediation to the King for some malefactor, say a Thief that hath greatly wronged some man in his estate; the King will say, out of justice thou must see the damages done be made whole, and undertake that he shall leave that course of life; else in justice and wisdom, I cannot but refuse the suit: even so if Christ had not given such satisfaction as was accepted and undertaken, to kill the reign of sin and enmity against God for the time to come; this blessed reconciliation could not have been concluded.  
The use of it is to stir us up, Use 1 if we have care to have God reconciled to us, to make sure that our sin is covered, and that there be no enmity raging in our hearts against Him for hereafter. As he said to jehu, peace jehu? he answered, how can there be peace whiles jezabels' fornications are not revenged? Say thou to God in thy enemylike courses, not subject to his commandments, art thou reconciled Lord? He will say, how should I? thou hast that uncovered in thee which maketh all the quarrel; for I cannot see iniquity so as to like of it, I am God that hate it.  
This teacheth us what is the true way of reconciling, to take away that which maketh the difference, for else truce we may have (which soldiers hostilelike affected have) but true reconcilement will be far from us.  
Mark, Obs. 2 in what all our peace is grounded, the bloodshed of jesus Christ: the phrase is to be noted, by the blood of the Cross; by Him; the latter pointing at the excellency of of His person, as the thing which made His bloodshed so forceable. 
1 joh. 2.7.  This purgeth all our sins saith Saint john. This doth work a death of sin, our sinful life being crucified in Him and through Him; this maketh way for the Father of all mercies to exchange (and that without wrong to His justice) His just wrath with fatherly favour, yea the conspiring Angels, with the heirs of salvation, and joy they have in them, yea peace with all the creatures; yea inward and outward agreement of man with man must hence be derived: for what breaks down the partition wall; what killeth sin in us, but this alone? o precious blood that criest not for revenge, but speakest better things than the blood of Abel! But here three things are to be laid down for the clearing of this point.  

1 The true order of our reconciliation.  
2 What is meant by the blood of His Cross.  
3 Why the Scripture doth attribute this every where to His blood and external sufferings.   
1 To the first, we are reconciled in this order: (1) All cause of inward and outward enmity is taken away, the matter of enmity betwixt God and us being sin; betwixt man and man, jew and Gentile, the ceremonial law; now Christ by His death did take both away: (2) This done away, God doth lay aside wrath, and is quieted toward us. God is said to smell a savour of rest in Christ's death: so that He saith, wrath is not in Me. (3) He doth come to take us to grace, and showeth us the favour of a most merciful Father, and in this is perfect reconciliation.  
2 For the second, this phrase is a Synecdoche, blood is put for a bloody death upon the Cross; and bloody death on the Cross doth together note the curse of the Law felt in His soul who endured it, Gal. 3.13. Christ hath redeemed us from the curse of the Law, when he was made a curse for us. Now though Christ's intercession hath His place in appeasing God, and other actions, yet His death is chiefly named, because the force that other things have to pacify God, is derived from this sacrifice, which Christ the Sacrificer Himself offereth. Again, He so often nameth blood, not to exclude inward sufferings, but because this was more easily known being visible. 2. The cursed manner in which it was shed, that is, how it was shed, so that His soul did feel the wrath of God against sin, the curse of the Law, for in these two stands the virtue and excellency of Christ's Passion.  
This Doctrine is a looking glass to us, wherein we may see the heavy displeasure of God against sin: Use 1 heavy it is which could not otherwise be reconciled; sin is good cheap men think; yet we see it was of that heinous nature, that the pardon of it could not be purchased nor obtained, but by the shedding of the dearest blood in the heart of the Son of God.  
It letteth us see CHRIST His love to us, Use 2 and to our peace.  
It gives us to understand in what precious account we are to have this benefit; Use 3 if we should buy a thing with a mass of money, how charily would we keep it? but this and the other are bought, not with silver, and gold, but with the precious blood of CHRIST.  
Mark lastly, 
Observe.  the thing in which the Fathers were reconciled to GOD, it was CHRIST His blood. for what spirits were at Christ's sufferings in heaven, which did needs reconciling to God by blood, but the sin of the just, who were dead in the faith of CHRIST to come? Now as we see, they by the faith on this blood had salvation, Acts 15.11.  
How can they be said to be reconciled to GOD by Christ's sufferings, Quest. who were in heaven with God before He suffered?  
This is said, Answ. not in regard that now the benefit was applied in them, but because now the thing was done, by force where of they had reconciliation, that was now actually exhibited, whereby they in former ages were taken to mercy: the sins under the old Testament are said to be forgiven in Christ's death, Heb. 9.15. because then that was done for which they were pardoned, though the pardon was given forth before. 2. Because these things were now actually passed 'twixt God offended and God man our surety and Mediator.  
This letteth us see how Christ hath been in all times the only atonement 'twixt God and us. Use  
Lastly mark hence, 
Obs.  that the Fathers were in heaven before Christ's ascension: Psal. 73. Thou guidest me by thy counsel, and takest me to glory. The Saints dying, go into everlasting Tabernacles, now what is an everlasting mansion, never to be changed, but heaven?   
VERSE 21. And you which were in times past strangers and enemies, because your minds were set in evil works, hath He now also reconciled. 
NOw He cometh to set down this benefit with application to them unto whom he wrote.  

1 Making way to it, by remembering their former misery.  
2 He mentioneth the benefit applied in them with the manner of working it.  
3 Openeth the end of it.  
4 By way of caution adjoineth the condition of perseverance. vers. 22.   
First then in general from the Apostle his example, note thus much: That we must not only teach in general, 
Obs.  but apply in particular the things of the Gospell* ⁎ * So Saint Paul doth every where: the nigher they are brought, the more they affect. To tell a whole Town there are privileges bestowed on it, doth not so much move, as to tell them of this or that household that such and such things are bestowed upon them. And therefore that Sacrament which cometh nearest, Take eat, this is my body given for thee, it is most helpful to particular affiance. Beside, such is the infirmity of many of God's Children, that if like a Nurse, you do not feed them, putting the meat of their soul by particular application into their mouth, you may famish them, at least keep them low in this heavenly grace. Again, there is such an indiligent carelessness that we let them hang in the air, unless they be brought the nearer to us: that which is said to every body is said to no body, let it therefore be exemplary for our imitation.  
2 Mark how the Apostle doth call to their remembrance, what they had formerly been taught: teaching us, 
Obs.  that we must not forget our miserable condition by nature: worldly advancement maketh mean ones forgotten, the Priest (as we speak) forgetteth he was Clerk: but our spiritual dignity must therefore be with bearing in mind our natural misery. 
1 Co. 6.11.  Such were some of you, but now ye are washed, etc.  

1 For this is a ground of meekness, it is like the Swan's black foot, which when we behold, will humble us.  
2 It stirreth up holy groans, O'miserable man that I am! Rom. 7.24.  
3 It is a good salad, and maketh Christ with His benefits taste better.  
4 It is a good spur to fruitfulness for the time to come. 
Rom. 6.19.  As you have given your members servants unto uncleanness, and to iniquity, so now give your members servants unto righteousness in holiness.  
5 Again, it is the ground of a holy blush wherewith all must walk before God. 
Rom. 6.21  What fruit had ye in these things, whereof ye are now ashamed?   
We must therefore hear on this side, when we are told of our natural estates: Use 1 you must not tell of your former lewd led lives in a bravery, but bear them in mind, and speak them when it is for edification, even to glorify God's mercy, to further meekness, and holy shamefacednesse in us.  
Now for the particular, he sets down their misery two ways.  

1 In regard of their external constitution, you who sometimes were strangers: Supply it out of the Ephes. 2.12. from the Common wealth of Israel ⁂ that is, you who sometime were not so much as members with the Church by outward profession and society, Use 2 much less of it (as Saint john saith, they were amongst us, but not of us, therefore they went out from us.)  
2 In regard of their more inward condition: partly standing in the quality and disposition of their mind, which is here set down, enemies in mind: partly in conversation, in evil works; in which we have set down.   
What is a most miserable condition, viz. 
Obs.  not to be a member of God's visible Church, to be a stranger to the societies where God's word is preached, discipline practised, where those duties flourish, to which the communion of Saints doth tie us. They that are estranged from God's Church, can have no society with God: He is walking amongst the golden Candlesticks, amongst His Saints only, where two or three are met together in His Name, He is present among them.  
As they have no acquaintance with God, so they are under the power of Satan, where it is that Saint Paul calleth excommunication, the giving up to Satan: He that hath not the Church for his Mother, cannot have God for His Father: In a word, heaven and earth the Eden and Paradise of God, is His Church: So that miserable is that state: nevertheless this was ours sometime in our predecessors. We were all of us alients from Israel, but God hath kept us for happy times.  
Let us therefore be thankful and bring forth fruits lest he take away our Candlestick, Use 1 and deface the face of our Churches; causing us to want our holy assemblies.  
Let us not leave our fellowship, Use 2 and estrange ourselves from God's people, from the assemblies, as Brownists, and other Novelists do. To be discommoned a Town, for a Citizen to be banished a City is a great reproach, but to be an exile from God's City and discommoned from the communion of Saints, this is lamentable indeed: being alients from this Common wealth of the Church, they have nothing to do with the covenants of grace and of the Gospel; but strangers from all means of salvation.  
This letteth us see that all true comfortable affinity, Use 3 kindred and society is in Christ only, and in the Word and Ordinances: count all strangers that are not allied to us in Him; count them foreigners that will not communicate with us in the Word and Ordinances of GOD; strangers, as men of another Nation, though never so near allied in Nature: and let our nearest society, fellowship, and acquaintance be with Saints and holy Christians, in the word and ordinances, as our nearest kindred; our spiritual brethren in CHRIST. Therefore Abraham after he was called of GOD and sanctified, was commanded to come out from his kindred and father's house, to count them Aliens and strangers, to seek new kindred, a new Nation of his own nature and blood, the generation of the righteous. Why should we like prodigals withdraw ourselves from our father's house, and bring upon ourselves, by such singular separations, this great misery, to be estranged from them who are Gods true Israel?  
Again he saith, they were enemies in mind and works, affection, and action: note hence: What is our estate by nature, 
Observe.  we are enemylike affected to God and His people: the wisdom of the flesh is enmity against God, 
Rom. 8.  it is not subject to the Law of God, neither indeed can be. In his judgement, he counteth the things of God foolishness, in his affections he doth not savour them, he counteth of His Commandments as a yoke intolerable, and maketh a tush at sincere obedience: so for the Saints, the righteous is an abomination to the wicked. 
Gal. 4.29.  Were not the jews a mocking in the mouth of the heathen? did they not reproach them for their circumcision?  
To let us see ourselves: Use 1 we are altogether by nature thus, heathens, beasts the most of men in part; we have a law in our flesh rebelling against the law of our minds; not enduring the spiritual obedience of God's law. What is all our love of this world: know you not that the amity of the world is enmity with GOD? If a woman cared not for her husband, but were bend to the embraces of other men, were she not enemylike affected to him? so we to God: what is enmity if this be not? not to care for him and his ways, to incline and look another way: for the Saints, they are our enemies as we think, and they are hateful of all other to us: our spiritual frenzy like not them of all others, whose presence doth bind us in some sort.  
We must labour to be changed, Use 2 seeking to God to give us another mind: who can endure to hear these terms, thou art an enemy, a hater of God, yet who laboureth to be free of the thing, praying to God to purge forth the secret hatred which maketh him he cannot assent to, and affect that which is good? Can an honest woman find a heart strange to her husband? would she not be ashamed of it, labour to the contrary? dost thou find a heart averse not affected toward thy God? o wilt thou not cry, who shall deliver me from this body of death? Seek to GOD to put enmity against the seed of the Serpent, and to circumcise thy heart, making thee love Him. 
Deu. 30.6.  Who ever hardened his heart against GOD and prospered?  
Your minds were set in evil works:] By repeating the words from the part of the sentence before, it teacheth thus much: 
Obs.  What it is that maketh discovery of this enemy-like affection, our naughty actions, when we do that which crosseth God's will; that evil work is the trial of the inward affection; He that loveth me, keepeth my Commandments: he that keepeth them not, and saith he knoweth me, is a liar, and the truth is not in him. As the tongue is the interpreter of the mind, so is the action to the affection. A traitor, we see, may be a traitor in heart and not in attempt; but when his treason breaketh forth in some disloyal action, than it is manifest that he bore a traitorous heart: So it is with this inward corruption, when now ripe, it practiseth the rebellion of it in the works of unrighteousness.  
Which meeteth with such as will say they love God, Use he were unworthy to live that is an enemy to God; but if we look at their course of life, they leave the ways of God, and will have leave to walk in their own ways: This is to give God good words, and speak Him fair, but indeed to deny Him.  
But we have no such intention in any thing we do. Object.  
If we through ignorance sinfully contracted, Answ. do not know that we sin against God, when we do, this mitigateth not our offence. If one should make himself drunk, and after practice against the life of the King and State, would this excuse him from being a traitor if he say I had no such meaning in that I did, I meant the King's person no hurt?  
Lastly, mark hence, That men by nature are altogether occupied in evil works; None doth good, no not one, the thought of man is evil only, and continually. It is strange how the natural man is devoted to his own ways, which are all evil. He museth mischief on his bed, he sleepeth not, if he have not done his mind. For his mind is as meat and drink to him, and he is fasting, not able to take rest when he hath not effected it; He committeth sin, and doth his own will with greediness, he hateth to be reform in these ways. Finally, doth not only do things evil, but applaudeth others that do so with him. Which things may open this truth, that naturally a man converseth, and maketh a trade of evil works; for figs cannot be gathered from thorns, nor an evil tree cannot do other than bring forth evil fruits.  
We are no murderers, adulterers? etc. Object.  
There are two sorts of evil works: Answ. some apparently such as the light of nature condemneth; Others more close, which have the show of external righteousness: now such are honest courses worldward, without religion, and the Pharisees course externally both honest, and religious, but yet wanting the power of godliness, of which our Saviour testifieth, That many things glorious in man's eye, are abomination before God. Would not every one condemn such a course in a servant, if he should spend his time, doing things that had no hurt in them, but out of his own head, never vouchsasing to know his master's mind in any thing; if he should do the things bidden him, but when his master would have them done thus, he will do them after his own fashion: and when his master saith, do such things first and chief, after take these in hand, he shall let the principal alone, and only be occupied in the other; were not this a wicked course in a servant? This is the course of every honest natural man, that is no more than honest worldward.  
To urge upon men the unrighteousness of their ways, Use 1 yea, of those ways which may be called righteousness in comparison of the other, that they may count all loss to be found, having part in grace through CHRIST.  
To show us the difference of one converted and not converted: the one slippeth, and intendeth and endevoureth to do good, though evil be present, and steppeth in everywhere; the mind of the other is set upon evil: the one beareth the presence of it, mourning under it; the other committeth it willingly, he lieth in evil, he taketh care to fulfil the lusts of his flesh, he is a worker of iniquity.   
VERSE 22. Hath He now reconciled, in the body of His flesh through death, to make you holy and unblameable, and without fault in His sight. 
HItherto of their former Condition. Now he having beaten them down in remembrance of their misery, doth raise them up in recounting GOD's mercy. Observe hence in general: As we must look with one eye down to our unworthiness, 
Observe.  so we must cast the other upon GOD's mercies to us. These two do well together; the one corrects the other: so that both as wholesome purging medicines without interlacing restoratives, will weaken too much. 1 Cor. 6.11. Such were some of you, but now ye are washed, etc. Eph. 2.13. Now in CHRIST JESUS, ye which once were a fare off, are made near by the blood of CHRIST. Tit. 3.3, 4. We also in times past were unwise, disobedient, deceived, etc. But, when the bountifulness and love of GOD our SAVIOUR toward man appeared, etc. This is to be noted from this: that Paul doth not show them their estate of Nature alone; but being a bitter pill, doth gild it over with annexing their comfortable condition in CHRIST.  
We must learn to compound these meditations, Use now taking a course in remembering our wretched estate; now refreshing ourselves in recounting the blessed benefits we have by CHRIST: as men will walk in some garden or orchard, or go a while to some pleasant exercise, when they are wearied with bodily labours.  
2 From this, that such are reconciled, 
Obs.  mark the free and large grace of God: if we had been enemies in heart only, it had been much to find favour; but where we have made a trade of evil works, and lived all our lives in open rebellion, how undeserved and how rich is the grace which giveth pardon. If the King do pardon one whose good will is doubtful, and take him to grace, it is much: but when one hath lived in making attempts on his person, then to forget and to forgive, were more than credible clemency. The love of God is seen in this, 
Rom. 5.10  that when we were enemies, He gave His Son to reconcile us. It is the greatest love that ever the sons of men enjoyed. 
1 joh. 3.16.  Hereby we perceive the love of God, because He laid down His life for us. Herein is love, not that we loved God; but that He loved us, 
1 joh. 4.10.  and sent His Son to be the propitiation for our sins. See how the holy Apostle speaking of the love of God, still lays his finger upon the matter in this: not in noble birth, in high Parentage, no, no, away with that carnal plea, I hope the LORD loves me, why? because He hath kept me to this day, and He hath given me wealth and health. No, in this it appears, that He died for you; make this good to your souls. In the time of the old Law, there were as it were some shadows and glimpse of God's love; but now CHRIST is come, the Sun shines in his full brightness. The blessed Apostle who was almost as near CHRIST's heart as his body, stands admiring at this love; So God loved the world; as who should say, 
joh. 3.16.  so wonderful it is, I cannot express it, it even ravisheth my heart to think on it; but so it was, that God should stoop to man, and Majesty to meanness, and Heaven bow to earth. The Reasons hereof are diverse.  
The first is taken from the Party that loved us, Reas. 1 it was God blessed for ever: had He sent to a poor man, in time of misery and poverty, honour or money, it had not been such a wonder; but that he should send his Son, and that to die for us, this is miraculous: It hath been heard that a man hath sent a Pearl to his friend, but this was never heard that any should send his whole treasury; but God hath not spared to send all His whole treasure. Coloss. 2.3. the Text saith, that in Him are all these treasures of wisdom and knowledge. Hear this all you poor creatures that have any part in CHRIST: you complain you are poor, comfort yourselves in this, you have a treasure better than the best gold in India, you have the treasures of heaven, how then can you be poor? Consider this: when the least favour was too much for us, and the smallest mercy more than we deserved or desired; yet God accounted the greatest favours too little for us: earth He hath given to us, and that's not enough; heaven He hath prepared for us, with the joy and glory thereof, and yet that's not enough; He hath sent His Spirit to guide us, His CHRIST to redeem us, nay, He hath bestowed Himself upon us, hath laid down His life for us, that by His death we might live.  
As the person is incomprehensible, Reas. 2 so the excellency of the work is beyond our reach or conceit; me thinks this love goes beyond God Himself. The excellency of it appears in two particulars: 

1 In regard of the difficulty thereof: had the Lord sent CHRIST to have been a King over us, or a Ruler among us, what a comfort had it been? Should a King send one of his favourites to a poor creature in prison, how would it comfort him? but to send his son, he would think it unspeakable and transcendent love: The LORD JESUS hath done much more than this; He came down from heaven, where He sat at the right hand of God, and is now blessed for ever, he suffered here by most wicked wretches the cursed death of the Cross; that Blessedness itself should be accursed, that Life itself should dye, that Glory itself should be ashamed, that Happiness should become misery; Nay, yet to go further, that He should be content to lose for a time the sense and feeling of the love of His Father, not only to forsake His being, but thus to be tormented for a company of traitors; He that bore up the whole frame of heaven, was scarce able to bear the burden of our sins, but was even crushed under the weight thereof, in that He was forced to cry, My God, my God, 
Psal. 22.1.  why hast thou forsaken me? 'Tis true as He was a Son, He was always beloved; but as He was a surety, He was not so; if this be most free love and large grace, judge you.  
2 Add to this the good of the work, it is that which gives good to all other goods, so that without this we never had enjoyed any good truly good. There are two things that hinder our good: 1. The poison of sin that defiles us, and poisons all the creatures. 2. The just anger of God for our sin, and that curseth all; had not CHRIST died, these would never have been removed.    
Consider the unworthiness and baseness of those for whom He died. Reas. 3 We die because of some worth in a man, or some benefit formerly received from him: but CHRIST died for sinners, for enemies to Him, traitors against Him; this is the wonder, the miracle of all mercies; I may say of CHRIST, what Saul of David, Who finds his enemy and stays him not? but who finds his enemy and dyeth for him? Had He died for Angels, it had been no great wonder, but for a Son to dye to redeem a slave, to pardon a traitor, to free a rebel, this is unspeakable.  
To show the abundance of grace, Reas. 4 Where sin aboundeth, grace aboundeth much more, Rom. 6.2.  
To show us precedents of mercy, Reas. 5 as Saint Paul saith of himself.  
Here we have matter of admiration, Use and daily remembrance: Oh suffer not this kindness to slip out of your mind, that a company of miscreant wretches should be beloved, saved, and a Son slain; reason cannot reach it, religion doth not desire it, nature doth not require it, nay, justice doth not exact it, only love hath done it: Oh with David call earnestly upon thy soul to praise the Lord, 
Psal. 103.1.  Praise the Lord O my soul; again and again, awake O my soul and praise the Lord; when we have done what we can, it is not enough, oh that we could do more when we have done what we can, call upon the Angels for help, Praise the Lord all ye Angels and hosts of the Lord. Let a poor soul go aside and think with himself, Good Lord, how comes this, that the Lord jesus should dye for me? if it had been a creature, or an Angel that had done it, it had not been so much; but a Son, the beloved Son of God to do all this! heaven and earth, Angels and men can never sufficiently admire this.  
If this be so, Use 2 that God's love is so great to us, Brethren what will ye do now for God? I will say nothing, your hearts shall speak: Hath CHRIST done thus for me? then I will labour to walk answerably to his love, and in some measure worthy thereof; that's the right use. Had a man but common reason, or good nature in him, he must needs think it a vile thing to be a traitor again to that God that hath been so merciful to him. Be not content sometimes when the fit takes to stumble upon a good duty, but think all too little for Him, that thought not His heart blood too little for you; be frequent in prayer, and abound in holy duties, live no more to yourselves, but to CHRIST. CHRIST died for us; But wherefore? that we should live in sin still? No, but that we should dye to sin, and live henceforth not to ourselves, but to Him: Nay, saith he, the love of CHRIST constrains me: Most mercy requires most duty, the greatest kindness asketh the greatest thankfulness at the hand of the receiver. It was that which Moses pressed upon the children of Israel, to remember always to praise the Lord for His goodness, that had so miraculously delivered them from the hand of the Egyptians, and carried them thorough the red Sea: Oh how much more should we praise Him for this? that He not only redeemed us from Egypt, but from Hell, not only from Pharaoh, but from Satan? therefore above all admire this, and yield your souls and bodies, and all you have, wholly to the service of the Lord: when any temptation violently presseth in upon you, speak to your hearts, and tell them, as sometime the Apostle Paul did the Corinthians, 1 Cor. 6.19, 20. Know ye not, that your bodies are the temples of the HOLY GHOST, which is in you, and that you are not your own? as who should say, ye know it full well, that ye are not your own, ye were bought at a dear rate, even with the blood of CHRIST; why then do you follow sin, and serve your lusts? for shame away with this ill dealing, and give every man his own: let GOD have His, and the Devil his: down with this hatred and Pride, send them packing to the Devil from whence they came; and resolve to say thus, if sin press in upon you: I am not mine own, the Lord hath bought all, and therefore He shall have all. Say to Satan, I am pressed to serve the King, I have received press-money at the hands of the Lord jesus Christ; therefore be gone.  
Imitate Him, Use 3 Love your enemies, do good to them that hate you.  
Not to despair of God's grace for others without, Use 4 who yet are enemy-like affected toward Him.  
To assure us that He will not fail us, Use 5 till He hath brought us to salvation, now we are friends, who when we were enemies did reconcile us.  
Now for the Particulars in this benefit repeated: 

1 He setteth down the fact of reconciling us.  
2 The instrument, in the body of His flesh, that is, His humane Nature; a Synecdoche. Heb. 5.7. In the days of His flesh He offered up strong cries to God. For this our Nature is an instrument personally united, wherein the second Person worketh, and by which, as by a conduit, He conveyeth our spiritual life.  
3 The manner, by death.  
4 The end of this our reconcilement, that He may present you holy etc. that is, Pure: for holiness is nothing but an universal godly pureness; then negatively, by denying any remainder of spot or corruption inherent which dwelleth in us.    
From the end mark thus much: 
Obs.  That every one who is come to find sin forgiven in Christ, shall one day be made glorious before Him: This is thus gathered; Christ doth reconcile us to God, to this end that He may present us glorious before Himself: Now either Christ must be frustrate of His purpose, for which He spendeth no less than His blood, or else all true believers reconciled to God through Christ His blood, for this purpose shall obtain this end in due season. Which is so certain, that Saint Paul doubteth not to affirm, according to the prophetical manner, Such whom He hath justified, He hath glorified; because he hath begun it in the work of grace, and will not leave till He have set them with Christ glorious in the Heavens. See Ephes. 5.26, 27. Christ gave Himself for His Church, that He might sanctify and cleanse it with the washing of water, by the Word, that He might present it to Himself a glorious Church, not having spot or wrinkle, or any such thing: but that it should be holy and without blemish. If we buy a thing at a dear rate for this or that purpose, will we when the thing is bought and paid for, not use it to that end? it must be because we were not provident enough to see the best use, our after-thoughts proving wiser, or because some difficulty cometh betwixt us, which we cannot overcome, or that we are inconstant, or that we did purpose it not absolutely, but conditionally, which condition was out of our hand, in the power of another: But for inconstancy, impotency, or improvidence, who dare ascribe them to the only wise, eternal and unchangeable God? Would a man with all his substance procure himself contracted with purpose of marriage, and when he had brought it hither thus dear, leave her then, and not take her to house? Shall God with His blood bring us to be contracted to Him by faith, get His Father's liking through Him, and shall He not when the Father and all is pleased, take us home to dwell with Him where He is? This shall suffice to show the truth of it.  
Now for the manner of it: Thou must know then that for good purpose, it is an ancient custom, that Contracts go before marriages, both to try the constancy of the couple, to increase their mutual desires; after a certain time thus passed, they are publicly presented one before the other, and the man taketh the woman home to house: Thus it is with the Lord jesus; He is contracted to us, but yet to try us how we will hold to Him, and because our wedding garments are but in making, He stayeth till He come to judgement, and then all being finished, we shall be presented before Him, and be taken to house, even those heavenly mansions with Him for ever.   
VERSE 23. If ye continue, grounded and established in the faith, and be not moved away from the hope of the Gospel, whereof ye have heard, and which hath been preached to every creature which is under heaven, whereof I Paul am a Minister. 
THere followeth now an exhortation to perseverance, delivered conditionally, If ye continue, etc. Where first it may be demanded, whether we be not reconciled to God absolutely and freely, without any condition of persevering? Whereunto I answer; that if you look to the cause of our reconciliation, we are reconciled freely and absolutely by the blood of Christ, not by any thing in us past, present, or to come, and our reconciliation hath always perseverance joined with it: But if you look to the proof and trial of it, whereby we know who is reconciled, and who is not; then reconciliation hath with it a condition of persevering and continuing, that is, no man is reconciled, but he continueth. So that perseverance is a condition not causing reconciliation, but proving it.  
Observe hence, 
Obs.  Whosoever is partaker of the benefit of reconciliation by Christ, must persevere founded and established etc. and whosoever continueth not, but is removed from the hope of the Gospel, hath no portion in this reconciliation by Christ. 
Mat. 24.13  He that continueth to the end shall be saved. To him that overcommeth I will give a crown of life. 
Rev. 1.10.  As the Israelites that desired to turn back into Egypt, though they came out of it with joy and gladness, never entered into the Land of Canaan; yea, 
Gen. 15.17.  Lot's wife that did but look back with a mind set upon the riches and pleasures of Sodom, is left as a fearful example unto all revolters. Let us therefore cast our accounts beforehand, and beware that we be not removed from our profession.  
But what need we to be admonished or exhorted hereunto, Object. when it is certain all that are truly reconciled shall continue, for whom He loveth, He loveth to the end; and it is not possible that the Elect should be seduced. 
Matth. 24.   
This doctrine of the certainty of our continuing, Answ. and this exhortation thereunto, have good agreement among themselves; for He that hath ordained we shall not fall away, hath also appointed the means whereby we are kept from it, whereof this exhortation is a Principal. Our days are numbered: shall we not therefore seek to prolong our life by food and raiment, or shall we therefore cast ourselves into the fire or water, because we cannot dye before our time? God hath promised never to destroy the world again by water, but that there shall be seedtime and harvest to the end of the world; shall we not therefore sow nor reap our corn? When Saint Paul was in danger of shipwreck, the Lord promised by an Angel, 
Act. 27.31.  That not a man among them should be lost; yet when the mariners would have left the ship, he cried out, except these men stay, ye cannot be safe.  
Now two things are requisite to make us continue, viz.  

1 A steadfast purpose of heart to cleave to God, Act. 11.23.  
2 A diligent, constant, and religious use of the means.   
Who so observeth these two things, shall never fall; contrariwise, who so faileth in either of these, can have little hope to persevere. For first, what likelihood he shall continue, who hath not so much as resolved with himself so to do?  
And secondly, how little worth such a resolution is, without a careful use of the means, may appear by the example of S. Peter, who having a strong resolution not to deny CHRIST, yet fell into it for want of using the means, in a very gross and shameful manner. And this resolution and use of the means, is that in effect which the Apostle teacheth and requireth in the two words following, where he shows the cause and means of this continuance, by two comparisons: The first is taken from the foundation of an house, grounded or founded, teaching that a wise builder first seeketh a good ground, and layeth a sure foundation, and there buildeth boldly and safely upon it; For though the winds arise, the rain falls, and the floods beat upon the house, yet it falleth not, Matth. 7. So must we do in the matter of our profession.  
Let us be sure therefore we lay a good foundation, Use let us not profess for our profit, or estimation, or company, etc. all and every of these things will surely fail us: but let us so hear and learn and be moved with that we hear, and make conscience of it, that if it cost us all that we have, yet we never shrink; that if our Teachers themselves should fail or fall away, yet we shall stand.  
The second is taken from a seat, 
We must be settled and established.  or any thing surely seated or settled and established in any place. That which is in motion, or stirreth to and fro, is easily moved: but we must be in our profession as men settled and established, that every of us may say, here I stand, or rather, here I sit, here I am settled and established, and that by the hand of God Himself, and therefore it is impossible, that any fraud or force, craft or cruelty of man or Angel should remove me hence.  
Expressing and declaring this by the contrary, he saith, and be not remooved from the hope of the Gospel: meaning the life and glory which the Gospel promiseth and teacheth us to hope for; thereby teaching: 
Obs.  That they that suffer themselves to be remooved from their profession, give over the hope of their salvation. For what hope of life remaineth when we forsake that which quickens and gives us hope?  
This Doctrine of the Gospel, he commendeth, 
The Gospel hath been preached thorough the World.  by the large extent and spreading of it, affirming that it hath been preached to every creature under heaven; that is, to all Nations, jews and Gentiles, and to all sorts, and sexes, Noble, base, Learned, or unlearned, bond, or free, whereof see before. verse 6.  
Finally, he addeth, whereof I Paul am a Minister, 
Obs.  both because he was a special instrument of this large spreading of the Gospel, where of see Rom. 15.15, 16. and that he might hereby take occasion to commend his Ministry and labours, which he doth from this place to the third verse of the next Chapter, to make way for that which there he gins to speak, concerning the errors crept in among them. Now in that he saith he is a Minister of the Gospel, which is common to all other Ministers since CHRIST His resurrection: he teacheth; that the matter or subject which the Ministers of Christ are to treat of, and to deliver to the people, is the Gospel and nothing but the Gospel, and therefore not opinions and constitutions of men, etc. I deny not but they may lawfully publish some such things upon occasion, which yet should be done very sparingly.   
VERSE 24. Now I rejoice in my sufferings for you, and fulfil the rest of the afflictions of Christ in my flesh, for his body's sake, which is the Church. 
THe sum of this verse is this: that the Apostle having answered that which might be objected concerning his sufferings, commends his Ministry to the Colossians: the parts are two.  

1 An answer to that which might be objected touching his sufferings. verse 24.  
2 A commendation of his ministry. ver. 25.   
Minding to commend his Ministry to them, to make way to that he had to teach, he first prevents that which might be objected against the same. Object. It might be said, it seemeth strange to us, that thou being servant to so great a Lord as thou hast described him to be, shouldst find so hard entertainment in the world, being almost in continual afflictions.  
This is so fare from derogating any thing from me or my Ministry, Answ. that contrariwise I have good cause to joy and do rejoice therein; for thereby I make supply of the sufferings of Christ, and that for the good of the Church in general and of you particularly. Wherein first observe: 
Obs.  That it is no new thing for the ministers of Christ to be afflicted for the Gospels' sake. The Apostle was seldom in any other condition; the like was the state of other Apostles and of the Prophets that were before them, and of all other sanctified Ministers. The Disciple is not above his Master, and all that will live godly in Christ must suffer persecution; then much more they that teach men so to do: yea this is so ordinary to faithful Ministers, and so usual a companion to their faithfulness, that a man may worthily doubt of that Minister's faithfulness, that findeth not this entertainment in this world.  
They are therefore men either of weak understanding, Use or of a very perverse heart, who as soon as they see a Minister under persecution and trouble, forthwith censure him as a busy and factious man: so with the same breath they give sentence against the holy Apostles and Prophets, yea and against our SAVIOUR CHRIST Himself.  
It is their peevishness, want of judgement, and discretion, Object. etc. that is the cause of their trouble.  
There may be some such fault in some, Answ. yea in some measure in all: but why then escaped not Saint Paul and other the Apostles and Prophets, yea and CHRIST Himself? were they peevish? It is therefore some other thing that is chiefly the cause of Ministers molestations, even the inveterate hatred of the old Serpent and his brood.  
It is for instruction, letting such to see they have no cause to be grieved or ashamed at their sufferings for the Gospel, but to rejoice rather. jam. 1.2. My brethren, count it exceeding great joy, when ye fall into diverse temptations. And Acts 5.41. Rejoicing that ye are counted worthy to suffer rebuke for CHRIST. Indeed men ought not to be without sense of their afflictions. How then shall they profit by them? Indeed as they are Gods chastisements, they ought to be grieved at them, and humbled under them. But the joy conceived at the cause of them, and the honour God vouchsafeth to us in them, aught to swallow up, or at least overcome that sorrow. Many are the reasons why we should rejoice in this kind of affliction.  
But let us consider the reasons alleged by the Apostle in this place.  
The first is, because therein he made a supply of Christ's afflictions. Object. It seemeth then (may some say) that the sufferings of Christ are not sufficient, but had need to be supplied and patched up by our good works, doings or sufferings.  
CHRIST and His members make but one Christ. Answ. 1 Cor. 12.12. and therefore that which they suffer He suffereth. Acts 9.4. Saul, Saul, why persecutest thou Me? And He will suffer in His members, that He may be also glorified in them. 2 Tim. 1.11. Rom. 8.17. It is therefore a very comfortable thing, to suffer for the truth's sake: And they that fly it by unlawful means, being called to it, eschew their own comfort, and in seeking to save their life, shall lose it.  
2 His second reason, is, because it is for the good of the Church in general, and of them in particular.  
Then the martyrdom of the martyrs in suffering, Object. merits for them.  
The afflictions of the godly, Answ. and specially of the Ministers, for the truth, tends greatly to the good of the Church, to the confirmation, comfort, and good example of it: but as for merits, it neither needeth any but the merits of CHRIST, neither if it did, could they avail.  
But the Papists that would wring these things from hence, are evidently discovered to be blasphemers of God and of CHRIST His Son. The Apostle opposeth this everywhere. 2 Tim. 2.10. Therefore I suffer all things for the elects sake, that they might also obtain the salvation which is in JESUS CHRIST with eternal glory: 2 Cor. 1.6. whether we be afflicted, it is for your consolation and salvation. And Phi. 1.12, 13. He wills them to understand, that his sufferings turned to the furtherance of the Gospel: his bonds for Christ's cause were famous in Court and Country; whereof there was this excellent fruit, that many of the brethren were emboldened; and not as men would think discouraged, and did more boldly speak the Word. Here therefore we are taught: 
Observe.  that the Church looseth nothing, but gaineth much, by the sufferings of the godly, specially the ministers.  
Which should encourage and comfort us greatly in our sufferings, Use 1 seeing both we ourselves and many others reap such fruit thereof.  
And here behold the admirable wisdom and goodness of God, defeating the plots, and turning upside down the pretences of the Devil and his cursed instruments in their persecutions of the Ministers, turning that to the singular good, comfort and confirmation of the Church, which they intent and directed to their ruin and overthrow.  
Here further observe: 
Obs.  That the Church is called the body of Christ; we are as nearly knit to Christ as the body is to the head, so Eph. 1.23.  
To comfort us who are so nearly knit unto Him, Use 1 bone of His bones, and flesh of His flesh. How can we perish if He be our head? or what affliction can separate us from Him? Rom. 8.  
And ought not this to make us ready to suffer for the Church's sake, Use 2 seeing it is the body of jesus Christ? And if we ought to do good and to rejoice in doing good to the Church, though it be by sufferings; how much more ought we so to do, when we may do it without suffering for it?   
VERSE 25. Whereof I am made a Minister, according to the dispensation of God, which is given to me for you, to fulfil the Word of GOD. 
HAving thus remooved that which might have been objected, he cometh now to the commendation of his ministry, wherein he setteth forth: 

1 The object and causes of it, verse 25, 26, 27.  
2 His diligence and faithfulness in the execution of it, verse 28, 29.    
The object of his ministry is here noted to be the Church, whereof he saith, of which Church I am become a Minister: In which words he resumeth that he had said in the end of the twenty third verse: for the twenty fourth verse is interposed to prevent an Objection.  
The Ministers of CHRIST, 
Observe.  are the Ministers of the Church, which Church is the body of CHRIST, this company of men, this selected and choice company, as the Word translated, the Church, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  doth signify such as labour in the work of the Gospel, and none but these; these are given of Christ for the repairing and building up of the Church. 
Eph. 4.11, 12.   
Wherein appeareth the great dignity of the Church, Use 1 and the great account God maketh of it, who hath given His best gifts to men to do them service, for their salvation, the rest of the world having no portion in these men nor in their gifts or labours.  
It showeth the great account Ministers ought to make of their people, Use 2 and the great care they ought to have of their edification, being of so great account with God, and committed to their charge.  
How unkind and unnatural a thing it is for this Church or any member of it, Use 3 to molest and persecute these ministers given of God in His great love to do them good, even to be His blessed instruments to save their souls.  

The causes of his ministry are two, The efficient.  
The causes of his ministry are two, The end.   
The efficient is, the dispensation of GOD given him: 
Observe.  whereof the meaning is, that his Ministry was freely committed unto him by the most wise and holy government of GOD, wherewith He governeth His Church as His own house, so much the Word (dispensation) signifies, and appointeth His Ministers as overseers and stewards thereof. GOD is the Lord, the Church is His house, the ministers His stewards, the Word and Sacraments, the food and raiment which they must from God minister to their brethren and fellow-servants.  
This should make the Ministers wise and faithful: Use 1 happy is that servant, 
Mat. 24.46.47.51.  whom when his master shall come, shall find so doing. 1 Cor. 4.2. It is required in stewards, that a man be found faithful. But if that evil servant say in his heart, my master deferreth his coming, and shall begin to eat and drink and to smite his fellows; the Lord of that servant will come in a day, that he thinketh not, and will cut him in pieces, and give Him his portion among hypocrites.  
And this should make the people diligent and dutiful in receiving their spiritual food and raiment, as from God, at the hand of those that are appointed stewards and overseers for them, 
Heb. 13.17  that they may do it with joy and not with grief; for that is uncomfortable indeed to the minister, and unprofitable to the people.  
Of this dispensation he saith: That it was given to them-wards, or for them. His ministry doubtless was given for the use and behoof of the whole Church: for his commission (as of the rest of the Apostles) was general, Go teach all Nations, 
Mat. 28.20 2 Cor. 11.28.  etc. and he professeth, the care of all the Churches lay upon him; howbeit having now to do with the Colossians he applieth it to them, affirming that it was given him for them, as if it had been for them alone: teaching, 
Obs.  That the Minister should have such care of every part of his charge, as if his Ministry had been committed to him for their behoof and profit only: and that every one pertaining to a Ministers charge, every family and every person, should make such use of their minister, as if he had received his ministry for them alone. And great reason there is of this latter, especially seeing God hath so disposed, that the speech of the Minister reacheth to every one in the assembly, being within compass of hearing, as sufficiently and effectually, as if there were but one person standing before him; so as every one may reap as much profit as if GOD and His Minister respected none but him.  
The end of his Ministry was to fulfil the Word of God, that is, to accomplish the promise of God made concerning the exhibiting of CHRIST, and the calling of the Gentiles; which God fulfilled by sending the Apostles to preach CHRIST unto the Gentiles. Look Rom. 1.1, 5. and Rom. 16.25, 26. In regard hereof the Apostles are said to have entered upon the Prophet's labours, 
joh 4 37, 38.  and to have reaped that which they sowed, because they were sent to perform and publish the performance of the things which God hath promised by the mouths of His Prophets. Hereby than we learn: That the Ministry, especially of the Apostles (and consequently of Pastors and Teachers in a proportion) is appointed of God; not only to deliver and publish the promises of God, but by their ministry to perform and fulfil them.  
Which serveth greatly to commend our Ministry above the Ministry of the Prophets. Use 1 Which maketh the people more inexcusable, if they profit not by it: and secondly the Ministers more guilty, if we strive not to adorn so excellent a ministry.  
It may serve to confirm men's faith in the promises not yet performed, which we preach and publish; Use 2 seeing we preach, and by preaching fulfil many of God's promises made by the Prophets in their times. For who will not easily be induced to believe a second promise, when his eyes do see the former performed?   
VERSE 26. Even the mystery which hath been hid from ages, and from generations, but now is made manifest in His Saints. 
THis Word of God, that is the Gospel, he commendeth by the quality of it, calling it a Mystery, as he doth also, Rom. 16.25. Ephes. 3.9. which is a word borrowed from the superstition of the heathen, specially the Egyptians, whose religion was called a mystery and a secret, because their religion was kept hidden from the people and was known only to themselves, being expressed by pictures of birds and beasts, so as the people might not understand it: wherein the Papists agree well with them, who would not have the people acquainted with their religion, but to depend upon their Teachers. Observe hence, 
Obs.  The Gospel is a mystery that cannot be attained to by any wit or learning of man. All the Philosophers and wisest men, of profoundest learning, were never able to discover these mysteries of the Gospel: they are such secrets as could never enter into the heart of any man to conceive. 
1 Tim. 3.16.  Great is the mystery of godliness, God manifested in the flesh: To know the Fatherly nature, good will and mercy of God in CHRIST, to know the eternal purpose and counsel of God to save us and bring us to glory, (us I say) that are by nature sinners, rebels to His Majesty, for us to be reconciled to God; here was a mystery to the world beyond all apprehension of men and Angels; that Christ should be borne of a Virgin, that the eternal Son of God, the Lord of life should suffer death, and be raised up again by His own infinite power, that we should be justified by the righteousness of another, that these bodies after a dissolution to dust, should be raised up in their numerical parts and live again with God in glory etc. Well may we understand these glorious and transcendent mysteries, but we cannot possibly comprehend nor conceive them; but cry out, o the depth of the wisdom of God, etc.  
Now the Gospel may be called a mystery in three regards.  

1 Absolutely, because it is a thing of itself within the will of God, which no creature by itself is able to know: if a thing within my mind be such that no creature can know it, further than I make it known; none knoweth the things in man, but the spirit of men: how great a deep and secret is that which is within God Himself? Thus it ceased to be a Mystery, when GOD did first reveile it.  
2 But yet a Mystery still, in regard of the spare revelation and small number of those to whom it is made manifest. For a thing is not only hid while I keep it in myself; but while I show it only to some few persons more near me, it is a secret matter still. If the King acquaint some two or three of his most near favourites with a secret, it remaineth hid still, and a secret in comparison of things commonly known. Thus was the Gospel a mystery when it was made known to the people of the jews only; but continued no longer a mystery in this sense, when now it was notoriously published to all nations.  
3 The Gospel is still a mystery when it is now divulged, in regard of those whose eyes are not opened to see it, and their ears boared to attend to it; as news so common every where, that they are no news, are still secret to such, who being deaf, have never heard of them: thus it is at this day a hidden riddle to many, Christians by outward profession.   
No marvel then to see so many men, Use 1 yea so many wise and learned men ignorant and erring concerning the Doctrine of the Gospel; it is not every man's case to understand a mystery, until the spirit of the Lord come: there is a veil over our eyes that we cannot possibly discern the wisdom of God: Saint Paul was quick sighted, no Cyclops, that held the truth in unrighteousness, but in all the learning of the Pharisees very exact; yet he could not discern these matters till the Lord pulled down the scales from his eyes, and shined to his heart with a glorious light from heaven.  
We see what we must impute our not profiting unto; Use 2 even this, that we have not gotten the eye-bright of the Spirit wherewith our eyes should be cleared: we do many, like the Woman, who going to bed seeing, and in the night taken blind, waking in the morning, complained of the Curtains: So we not discerning of our spiritual blindness, we complain of the Curtain, strange manner of teaching, obscure speaking, perplexed sentences, I know not what in the Teacher, when in truth the fault is nearer home; we are too much in our own light, not knowing ourselves: for the points of the Gospel are not dark in themselves, but that they light into the hands of such dark expositors as we are, in whom is nothing but darkness; so that we had need to pray with David;  
Lord open mine eyes, 
Psal. 119.  that I may see the wonders of thy Law.  
We see what great cause we have to marvel at the goodness of God towards us, who hath vouchsafed to reveile this blessed mystery unto us.  
Of this mystery, he saith, that it was hidden from eternity and from all ages. 
Observe.  Observe: The mystery of the Gospel was hid from all ages before Christ. Rom. 16.25. and Ephes. 3.9. Touching the Gentiles, 
Rom. 16.25.  it is clear that this mystery of the Gospel was hidden altogether from them; and concerning the jews, although they had the Promises; yet both had them obscurely shadowed in types and figures, and they saw not the performance of them until Christ His time: therefore it was, that at first they made such opposition to the Gospel; and when they began to submit themselves to it, and embrace it, yet they could not for a good space conceive how it could be that the Gentiles should be partakers of eternal life with them.  
Secondly, That it was now made known, not to all but to the Gentiles, that is, to those who being justified by faith in CHRIST, give themselves to the study and practice of sanctification. Where appeareth, how greatly we are bound to Almighty GOD, who hath vouchsafed, 
Obs.  not to equal us alone with the jews, His ancient chosen people: Us, I say, who were profane and uncircumcised Gentiles, without CHRIST, aliens from the Commonwealth of Israel, strangers 
Ephes. 2.11, 12.  from the Covenants of promise, without hope, without GOD in the world, but even to prefer us before them, giving us to see and hear those things, which many Kings and Prophets among them desired to hear and see, but had it not granted to them. O LORD, who were we, or our father's father's houses, or what were their or our deserts towards Thee, that Thou shouldst be pleased thus to deal with us, and thus highly to exalt us? And shall we turn back again to the ways of our former blindness? GOD forbidden; yea, rather how ought we in knowledge, faith and holiness, to exceed those before whom our gracious GOD hath so fare preferred us? Here note the great privilege of the Saints to whom GOD is pleased to reveal this mystery, passing by all other men, of what degree or dignity soever. Psal. 25.14. The secret of the Lord is revealed to them that fear Him. The Sun shineth and the rain falleth upon other men; but His mysteries He openeth not, but to those that love Him, being before beloved of Him.  
But we see many wretched men understand the mystery of the Gospel, Object. can dispute of it, defend it.  
Their knowledge is no knowledge, Answ. because practice is not joined with it. 2. Even they also are by profession Saints.  
To stir up to thankfulness and all holy endeavour to walk worthy of it: Use this we shall the rather be induced to, if we consider the cause, moving GOD thus to deal with us; not our wits, or wills, or worthiness, or any thing else in us, or in any other creature, but even his own good pleasure. As Ephes. 1.9. Having made known to us the mystery of His will, according to His good pleasure, which He purposed in Himself.   
VERSE 27. To whom God would make known, what is the riches of the glory of this mystery among the Gentiles, which is Christ in you the hope of glory. 
Unto this mystery of the Gospel now spread abroad among the Gentiles, he ascribeth glory; yea, riches of glory, that is, abundance of glory: thereby teaching, That the Gospel preached among the Gentiles, 
Observe.  is not only a mystery, but a mystery full of glory. Even that wherein the glorionus power, goodness, and wisdom of God is set forth: For what power, goodness or wisdom is any thing comparable with that which appeareth in man's redemption? Verily all the glory of earthly Kings, wherein they set forth their power, goodness, wisdom, is but a childish thing in comparison of this. Let men therefore of shallow understanding, admire and magnify the glorious shows and actions of earthly Kings: Let us admire and adore this mystery of the Gospel among the Gentiles; and the rather, because we ourselves are partakers of it, and by it transformed into the Image of God.  
This glorious mystery is set forth by the subject of it, 
Obs.  which is Christ; for Christ is the only subject of the Gospel. Whosoever and whatsoever teacheth CHRIST, teacheth the mystery of the Gospel; and whosoever teacheth not Christ, teacheth not the Gospel.  
Of CHRIST he saith, that He is among us Gentiles; 
Obs.  for so should this word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, be here rendered as it is immediately before, among the Gentiles; for by the Gospel we have Communion with God and with Christ his Son: 
1 joh. 1.3.  He dineth, and suppeth, and lodgeth with us; we see, and hear, and feel, and taste, and eat, and drink Him: How glorious then is the Gospel, by which JESUS CHRIST is communicated with us? And how glorious is the Church? Even the Temple of God. When jacob going down into Mesopotamia, slept, and in his dream saw a ladder reaching from earth to heaven, the Angels ascending and descending, and the Lord standing at the top of the ladder; being awakened, he said, Surely the Lord was in this place, and I was not ware of it: So may we say, surely the Lord is among us, even the Lord jesus Christ, and we consider it not.  
Let us therefore put off our shoes from off our feet, Use 1 for the ground whereon we stand is holy ground: Let us sanctify ourselves, for the Lord of all the world is among us. And henceforth let us be ashamed to profess that we have communion with Him, and yet hold fellowship with Him and sinners.  
Let us also with comfort consider our dignity and honour, Use 2 among whom the Son of God is, and by Him the Father also is pleased to dwell.  
And what then though we be forced to live among thorns and briars, Use 3, among serpents and scorpions, among men wholly set upon mischief, whose tongues are swords, who have the poison of Asps under their lips? Let this comfort us, that the Lord jesus Christ liveth amongst us, and in us, by His Holy Spirit, and will be with us to the end of the world.  
This CHRIST he describeth by His effect toward us, calling Him the hope of glory; that is, He in whom, and by whom, we hope and look for glory: So, 1 Tim. 1.1. He is called Our hope. 
Observe.  CHRIST then is He in whom we look and wait for glory. God, which cannot lie, hath promised to give us further assurance of it, He hath lift up CHRIST on high, placed Him at His right hand fare above all Principalities, etc. and made Him partaker of His glory: When He shall appear, then shall we also appear with Him in glory: this we wait and look for, this is our rest.  
What then though reproach and shame befall us in this evil world? Use 1 Let us bear it with patience, and with joy look up to the glory prepared for us. And what if an army of evils meet with us here below? by the help of Christ we shall overcome them all, and be more than conquerors, and in the end crowned with a crown of immortal glory. There wanteth nothing but a little waiting; Yet a little while, and He that shall come, will come, and will not tarry. Behold He cometh in the clouds, and His reward of glory is with Him.  
In the mean time let us live as those that look for His glory, Use 2 and not dishonour ourselves with base actions of sin, that are appointed for such glory.   
VERSE 27. To whom God would make known what is the riches of the glory of this mystery among the Gentiles, which is Christ in you, the hope of glory. 
THe Apostle having commended the Gospel unto the Colossians, by the excellencies ascribed unto it; that it is a mystery and a Secret, known only of a few; then from the antiquity of it, hid since the world began; and from the peculiarity of this privilege; only to the Saints, not to the rest of the world, in respect of the saving virtue and power of it:  
Now he presseth his exhortation to embrace and receive it; and the rather we should be induced hereunto, if we consider the cause moving God thus to deal with us, viz. not for any thing in ourselves, not for our worthiness, for our parts, our wit, or wills, or any thing else, or any other creature; but merely of His own good will and pleasure, to whom God would: What should move to make this difference between men, seeing all naturally are in the same case and condition? even his own will and good pleasure.  
Hence observe: Doctr. That the cause why the Gospel is revealed to us, and not to others, is the will and good pleasure of God. So CHRIST saith; Matth. 11 25. I give thee thankes O Father Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and revealed them unto babes. Even so, O Father, because such was thy good pleasure. Were it any dispositions foreseen in men, than those should be called and taught, who were of the best capacity and towardness, who were for civil carriage most unblameable; but not many wise, not many of great wit, but babes and simples once are called; yea, Publicans and Harlots had these things made known to them, when Philosophers and Pharisaical Civilians were excluded. To show it in particular, as it is a grace of God to give His Laws and ordinances; so it is His mere Grace that they are bestowed on any, rather than others: This is showed in giving them to Israel, who were worse than Tyre and Sydon, than Niniveh, than the Nations; I do not send thee to a Nation of a strange tongue, 
Ezck. 3.3.  they would hear thee. Had these things been done in Tyre and Sydon, they would have repent. Niniveh repent at the preaching of jonah, Lo a greater than jonah is here: Yea, God is forced every where to upbraid them with stiffe-neckednesse, a neck of steel, with hard hearts, hearts like Adamant, with brazen foreheads; yea, to call them a gainsaying and rebellious people. Even as His pleasure carrieth rain to one place and to another; So He maketh His Ministers drop the Word of Wisdom amongst some, and not amongst other some. Matth. 10.6. Go not into the way of the Samaritans. So, Acts 16.7. Go not whither thou intendedst, but into Macedonia. Now if man's outward teaching be afforded out of mere grace, how much more God, inward teaching; yea, His opening the eye of our minds? As no reason can be given why one man's eyes were opened, one dead man raised, rather than all the rest: So no man can give a reason why these who now see and believe, should be made to see rather than others. Use 1  
This serveth to confute those who think the Word to be given or detained according to something in them to whom it is given, or from whom it is detained, in them or their progenitors. But we have showed sufficiently, that it is first sent amongst any freely, and if it be withheld from any, it must be for their own deserts, or some who have been before them, parents to them: not for their own deserts; for many of the heathen were not so hard hearted and impenitent as the jew; and for their Parent's fault it could not be withheld, unless we would make particular Parents to stand for themselves and their Children; yea, some think that the inward teaching, which doth so teach that it changeth the mind, that this teaching I say, is given to such whom God doth see as fit to work with it and use to this purpose: as a Captain setteth a man on a horse whom he doth see will manage him well. But this doth presuppose a connatural Correspondence in corrupt nature, to the supernatural grace of God, and a power in nature to use grace aright, which hath long since been condemned as a Pelagian error, from these grounds; that we cannot do any thing which profiteth to salvation, out of Christ, that we are not fit to think a good thought.  
Let us acknowledge Gods free grace that we have these things opened and revealed to us; Use 2 we of mean parts for understanding in comparison of others, we who have been often more vilely and viciously disposed then others: let us acknowledge that He hath opened these things and hid them from others, even because it so pleased Him. Finally, let us walk worthy these ordinances, to be fruitful in them, lest He say to us as to Capernaum; woe be to thee, thou wert lifted up to heaven, but I will throw thee down to hell.  
What is the riches of the glory of this mystery] Unto this mystery of the Gospel now spread abroad among the Gentiles, be ascribed glory, yea riches of glory; that is, abundance of glory: Doct. thereby teaching us: That the Gospel preached is not only a mystery, but a mystery full of glory. Even that wherein the glorious power, goodness and wisdom of God is set forth: for what power, goodness or wisdom is any thing comparable with that which appeareth in man's redemption? verily all the glory of earthly Kings, wherein they set forth their power, goodness, wisdom, is nothing in comparison hereof. The Gospel is not only of great excellency in itself, but it puts glory and excellency upon all that do sincerely profess and embrace it; it makes them to shine gloriously in all their conversation before God and men: 
Pro. 4.8.9  so saith Solomon; Exalt wisdom, and she shall exalt thee, she shall bring thee to honour: if thou embrace her, she shall give thee a comely ornament unto thy head, yea she shall give thee a crown of glory.  
Let us then admire and adore this mystery of the Gospel; Use and the rather because we ourselves are partakers of it, and by it transformed into the image of God from glory to glory, by the spirit of God.  
This glorious mystery he setteth forth by the subject of it, which is Christ;  
Whence observe, Doct. what the main subject, and substance of the Gospel is, it is Christ. Whosoever and whatsoever teacheth Christ, teacheth the mystery of the Gospel; and whosoever teacheth not Christ, teacheth not the Gospel.  
Of Christ he saith, that He is among us; for so should the particle 〈◊〉 be here rendered, as it is immediately before (among the Gentiles.) For by the Gospel we have communion with God, and with Christ His Son.  
Observe hence; Doct. That CHRIST dwelleth in His members, in all true believers: He lives in them, He dineth and suppeth and lodgeth with us; we see and hear, and feel, we taste and eat Him. How glorious then is the Gospel, by which jesus Christ is communicated with us, and how glorious is the Church, even the assembly of GOD'S people among whom CHRIST the Son of GOD dwelleth? For better clearing of this point, I will show you what it is to have CHRIST dwelling in us, viz. When He doth exist after another manner than He did before; when there are other effects then there were before; when He doth show Himself kind and favourable, when He doth manifest His comfortable presence, as he did in the Temple. It is seen in four particulars.  

1 When as He cometh into the heart to be there, He is united unto it and made one with it.  
2 He continueth in the heart, where once he gins to dwell; and that is the reason why we continue in the state of grace.  
3 He delighteth in us, he delighteth to dwell in the place where He dwelleth: For a man cannot properly be said to dwell in a place, except he delight to dwell there. A man may be in a prison all his life long, yet cannot be said to dwell there, because he hath no delight to be there, he would not be there, if he could choose.  
4 He is said to dwell in us, because he is so operative there, he worketh efficaciously in all the parts and faculties of the soul: He dwells in the soul as fire in the iron, He is in every part thereof.   
If it be objected; how can Christ so dwell in us, Object. seeing He is in heaven and we on earth?  
He dwelleth in us as the Sun in the house, Answ. by his influence of grace into our hearts; so that though He be absent, yet He dwells there. By these effects Christ discovereth Himself to be in us.  
But what do the Saints get by His coming? Quest.  
Many special privileges and benefits come thereby: Answ. as  
1 Where CHRIST dwells, He makes that person glorious, He fills his heart with glory; and this I take out of Psal. 24.7. Be ye lift up ye everlasting deers, that the King of glory may come in. Where CHRIST comes into the heart, He comes as a King of glory, He comes not as a man that is glorious, who keeps his glory to himself, but He communicates His glory to us. And herein is the difference betwixt CHRIST and an earthly Prince: When a Prince comes into a house, the house is the same still, he keeps his glory to himself: But where Christ comes, He changes the heart, he altars the house, He makes that glorious; He beautifies and decks the soul with such excellencies as makes us seem glorious to ourselves, and appear so to others. So Moses face did shine, because God did communicate His glory to him; now that outward glory was a type of this inward glory, which Christ communicates to the soul of him in whom He dwells.  
Where Christ comes in, He ruleth and governeth the soul, He guides the spirit where he dwells, He keeps the heart in order, He keeps the understanding, will and affections in obedience; and this I take also out of Psal. 24. Be ye lift up ye everlasting doors (speaking of the soul.) For Christ where He comes, He comes like a King, He ruleth as a King, He brings His kingdom with Him: As Satan rules in the children of disobedience; so CHRIST ruleth in the children of obedience; He guides and orders the spirit the right way.  
3 Where Christ enters in and dwells, He refresheth the heart, He comforts the heart, He brings a great deal of joy with Him. So saith the Prophet Esay Chap. 57 
Esay. 57 ●●.  Thus saith the High and lofty one that inhabiteth eternity, whose Name is Holy; I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of contrite ones.  
Here are two benefits laid down, 

To refresh.  
To give life.    
He doth refresh the spirit of the humble, that is, when the spirit is drooping and the heart is made sad and dejected, meditating upon nothing but fears and dangers, than Christ comes into the heart and calms all, sets all at rest, brings tranquillity and refresheth the soul; even as a man that feareth death, is refreshed when a pardon cometh. He fills the heart with joy where He comes; as the Sun doth bring light where ere it is present: and no more can a man have Christ in his heart without joy, than he can have the Sun without light. For He brings matter of joy with Him, He brings salvation with Him, as when He came home to Zaccheus, He said, 
Luke 19  this day is salvation come to thy house; and it Christ so say to any man, He brings matter of great joy. Again when he comes, He brings the spirit of joy, called the refore the joy of the Holy Ghost for where the Holy Ghost is, He is full of joy. Again, where He comes, He brings His kingdom with Him, and that conlists of joy; Rom. 14.17.  
4 Where Christ dwells, He gives life, He makes them living men: for He dwelleth in His Saints as the Vine in the 〈◊〉, and every man that is in Him is a branch in the Vine: All the properties of life we have from Him: our sense and motion is from Him: in Him we live and move and have our being: from Him is our life derived. He that hath the Son, hath life. 
1 joh. 5. 1●.  For as the old Adam did communicate corruption to us to make us active in sin: So the second Adam doth communicate grace and life to all that are borne of Him, and therefore is called, the quickening spirit. For, as a man doth then live, when his soul comes into his body; So doth the soul then live, when CHRIST comes into the soul: and therefore He is said to be, the Resurrection and the Life, for where He is, there is Life.  
5 The last benefit is Defence, He defends those in whom He dwells, He is a buckler to them, He preserves them from all crosses, at the least from the evil of them. And herein is the difference betwixt CHRIST and other Inhabitants: Other Inhabitants are defended by their houses, but He the Inhabitant defends the house. And good reason, for though He dwell in our hearts, yet, 
Psal. 90.1.  He is our Habitation. This is excellently expressed, Esa. 4.5, 6. Upon all the glory shall be defence; that is, upon all the people that are glorious: I will be to them (saith God) a Covering and a shadow in the day from the heat, and for a place of refuge, and for a Covert from storm and rain. That is, You shall be as men within doors, others shall be as men without doors. And the Apostle saith. 
1 Cor. 3.17.  Him that destroys the Temple, him shall God destroy. For, it is His Temple, and Christ will not suffer His house to be pulled down over His head, for it is the place where He dwelleth; He will protect and defend them.  
If you would therefore have a greater measure of grace comforting and refreshing you, Use if you would be full of life and grace, then fasten your eyes upon Christ the fountain. But it is your fault, you desire grace, remission of sins, and the parts of Sanctification abstracted from Christ, we go to God and think not of Christ: but get Christ into your hearts, get Him knit to you, and then you shall receive grace from Him. Look as it is with a Wife in marriage of her husband, she must not think of the Titles, wealth and honours that he brings separated from her husband; if she do, it is an adulterous thought: but she must first take her husband, and then take those things that are derived from him: So let us first get ourselves united with Christ, cleave to Him, live to Him, get our hearts move to Him in holiness and righteousness; and then look for remission of sins, adoption and reconciliation, and every particular grace from Him: If a man will have the treasure, he must first have the field, he must not think to have the treasure abstracted from the field, but first get the field, and then dig for the treasure: First get Christ in whom are hid all treasures, and then receive them from Him. Remember still that Christ must first dwell in your hearts: for although the spirit do immediately act all, yet it is CHRIST. Labour therefore to be knit to Christ more and more; and as you are nearer in union with Him, so He dwells more in your hearts. As there are degrees of light from the Sun as it is higher or lower: So there are degrees of Christ's Union and habitation, and of all the effects of His cohabitation: labour therefore to get Christ into your hearts more and more. How shall we do that?  

1 Labour for a contrite and humble spirit; for there CHRIST dwells, and delighteth in such a soul. Esay 57.15. He hath but two places to dwell in, the highest heavens, and an humble heart.  
2 Again, the less you love yourselves, and the more you empty yourselves, the more will Christ dwell in you; the cleaner you keep your hearts, the more unspotted, the more pleasure and delight will He take to dwell in you.  
3 The larger spirit any man hath, the more rich in grace any man is, the larger the house is, the more Christ will delight to dwell there.   
Which is Christ in you the hope of glory] This Christ he describeth by His effect toward us, calling Him the hope of glory: that is, He in whom and by whom we hope and look for glory.  
Observe hence: Doct. Christ is he in whom we hope for glory. Hereupon He is called Our hope: 1 Tim. 1.1. God that cannot lie hath promised to give us further assurance of of it, He hath lift up Christ on high, placed Him at His right hand, fare above all Principalities and Powers, and made Him partaker of His glory: when He shall appear, than we shall appear with Him in glory; this we wait and look for, this is our rest.  
What then though shame and reproach befall us in this world? Use Let us bear it with patience and with joy, look up to the glory prepared for us: And what if army's of evils meet with us here below, and troops of miseries follow us at the heels? By the help of Christ we shall overcome them all, and be more than conquerors, and in the end be crowned with a crown of immortal glory. There wanteth nothing but a little waiting; Yet a little while, and He that shall come, will come, and will not tarry: Behold He cometh in the clouds, and His reward is with Him. In the mean time, let us live as those that look for His glory, and not dishonour ourselves with base actions of sin, who are appointed for such glory.   
VERSE 28. Whom we preach, admonishing every man, and teaching every man in all wisdom, that we may present every man perfect in Christ jesus. 
HAving thus by occasion of speaking of his ministry (Verse 25.) expressed the subject of it, namely the mystery of the Gospel, He returneth now to speak of his ministry again, and of his faithfulness and diligence in the execution of it.  
First, that which was common to him with Timothy and other Apostles; (Verse 28.) Then that which was proper to himself (Verse 29.) His faithfulness and diligence appears almost in every word of these two Verses.  
Where first observe generally; that these two things, Doctr. Faithfulness and diligence, are required of every Minister in his place and calling; they are required of every man in his calling, but of a Minister in a special and singular measure. For whether we look to the Lord that hath put him in trust, or to the things committed to his trust, not crowns nor kingdoms, but the souls of men; who should be faithful if not he, who diligent if not he? To whom or wherein will he be faithful, that is not faithful to God? and in these things to whom or wherein will he be diligent (for conscience sake) that is not diligent in serving the Lord in these things? And if he be cursed that doth the work of the Lord negligently, withholding his sword from blood; how much more is he accursed, that doth the work of the Lord in saving men's souls, negligently? Which our SAVIOUR would have done with such expedition, that He forbade His Disciples, going about that business, to salute any man by the way.  
Particularly, their faithfulness appeareth: both in the subject matter; and in the manner of preaching. For the matter, it must be in general with all the Word of God, concealing nothing that is convenient. Act. 20.20. I kept back nothing that was profitable unto you, etc. I will give you Pastors after mine own heart, 
jer. 3.15.  and they shall feed you with wisdom and understanding. But Principally they must instruct them in the doctrine of repentance and remission of sins in the Name of Christ.  
Secondly, in the doctrine of Faith in Christ; for He is the Bread of life; Repentance is but the sour saled, it is the Lamb that makes the feast, 1 Cor. 2.3. I cared to know nothing amongst you, but Christ crucified.  
Thirdly, with the doctrine of good works: 1 Tim. 15. Let them that have believed, have care to show good works; teach these things, they are good and profitable. This is for the matter.  
The faithfulness of a Minister is seen also in the manner; We have a rule, 2 Tim. 2.15. Study to show thyself a workman that needeth not to be ashamed, dividing the Word of truth aright.  
Now this standeth in teaching the truth , with respect of due circumstance; considering what is fit for weak, what for strong, for young, for old; therefore there must be a Word of wisdom, as Well as of knowledge, 1 Cor. 12.8. Wisdom which must enable a steward of God's House, so to distribute food, that every one may have his due portion. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   
Thirdly for the Time; we must feed often, be instant in season and out of season: not only when all things are fit, but out wrestling difficulties which would hinder; a Minister is bidden to continue in doctrine, and Saint Paul was night and day occupied in his duty, Acts 20.  
Now as a Minister must teach by word, so also by example; five times in the Epistles to Timothy and Titus there is charge given, That they show themselves precedents of all virtue. For a sheep of all other is a plain creature, they will follow one the other to die for it: So our sheep, they feed as much at the eye as at the ear; which made so many halt for company when Saint Peter halted, Galath. 1.  
Now if Christ, who is the riches of that glorious mystery, Use and the hope of glory, be the matter and subject of our ministry; with what diligence and faithfulness, with what care and conscience ought we to preach, and you to hear, of so excellent, so high and so holy a subject! Oh that this were considered of those that profane the Word, and make it serve their purposes many times against God and godliness, and biting most the most godly and religious, and in the Pulpit maintaining bad persons and causes: Or that the people would seriously consider this, who either hear seldom or hear unreverently, or are not effectually moved with that they hear.  
Their faithfulness and diligence appeareth in the persons to whom they preached, every man: that is, men of all Nations, jews and Gentiles of all sorts, of all ages and sexes.  
Where note, The goodness of God, Doct. who would have every man taught, that he might be saved: who will have all men to be saved, and to come to the knowledge of the truth; 
1 Tim. 2.4.  and therefore offereth salvation to all men. 
Tit. 2.11.  So that no man is exempted, no man excluded, but he that exempteth and excludeth himself, and refuseth the grace of God so freely offered, and intended to him.  
Which is a ground of great comfort to poor sinners of all sorts; that no sin, Use 1 nor no unworthiness in us doth exclude us from the free offer of grace and salvation by the Gospel. God looks for nothing, nor requires nothing at our hands, but only to be humbled, to repent and come in and receive a pardon.  
It leaveth all impenitent and unbelieving wretches, such as refuse and contemn the Gospel, altogether without excuse. What can they say for themselves, why sentence of condemnation should not pass upon them? mercy hath been proclaimed, grace offered; but they slighted the opportunity; and therefore justly condemned.  
2 Hence observe: Doctr. That it is the duty of the Minister, not once to teach and admonish his whole flock in gross and general, but also every one in particular, as he may have any good opportunity or occasion offered. How fare are they from this, that do it not so much as in general? Or how can they perform this, that come at their flocks but now and then, and that to milk and fleece them principally? for though they feed them now and then when they come among them, it is evident wherefore they come, by the time when they come, viz. at shearing time, at Easter, and harvest.  
3 Their faithfulness and diligence appears in their manner and kind of preaching, both teaching and admonishing; which is the duty of every Pastor: for it is a small thing to inform the understanding with doctrine, except also the heart be reform by exhortation, whereof admonition is one kind, and here put for all; and it goeth well with us when we can be reform by both.  
The manner also of performing these things, declareth their diligence and faithfulness, namely [in all wisdom] for as the Word of CHRIST should dwell amongst us richly in all wisdom, Col. 3.16. So the Minister should minister it in all wisdom, wisely considering each one's capacity, age, sex, condition, applying the Word unto them accordingly: for to the Pastor the Word of wisdom is committed, 1 Cor. 12.8. The shepherd may not feed or drive the young lambs and the strong ones of the flock, alike; neither may the Minister deal alike with the weak and strong. Those that have little knowledge, must be gently taught, babes must be fed with milk; those that have knowledge, but want conscience, must be sharply rebuked, that they may be sound in the faith; they that are cast down, must be supported and raised up, the bold and presumptuous must be beaten down; upon some we must have compassion, putting difference, others we must save with fear, plucking them out of the fire, jude verse 22. Public sins must be rebuked openly, that others may fear: Sins less known, are to be censured more privately: An elder man or woman, is not to be rebuked, but exhorted as a father and mother; the younger men are to be dealt with more freely, but as brethren, 1 Tim. 5.1, 2. Public persons are to be so dealt with, that their authority be not brought into contempt: Private persons may without hazard be more roundly dealt withal.  
The want of this wisdom in the Minister, oftentimes brings his ministry into contempt, and his person into hatred, danger, or both. Let every Minister therefore pray, and by all good means labour for this wisdom.  
Finally, the end which they propounded to themselves in all their labours, proveth both their diligence and faithfulness; for it was, That they might present every man perfect in CHRIST JESUS, that is, That they might be filled with knowledge, faith, and holiness; which the Apostle, Ephes. 4.13. calleth a perfect man, and one that is come to a ripe age, and full growth and stature in CHRIST. This than ought to be the scope of every man's ministry, to beget men to CHRIST by the immortal seed of the Word; and to nourish and feed them more and more, till they come to a perfect growth: to initiate and to enter men into CHRIST, and by little and little to perfect them, that so they may present them perfect unto GOD, in CHRIST JESUS. Esteeming that they have never done their duty, till they had presented them perfect men in CHRIST.  
Now how great labour and care, diligence, and assiduity is to be had to work so great a work? Do they propound this scope unto themselves that preach not? Secondly, That preach seldom? Thirdly, That preach carelessly? Fourthly, That preach corruptly, vainly and ambitiously? But these men have their reward: they do their own work, and they shall be paid their wages accordingly.   
VERSE 29. Wereunto I also labour, striving according to His working which worketh in me mightily. 
HItherto of that which the Apostle affirmeth of himself and Timothy, or his fellow Apostles together: Now followeth that which he affirmeth particularly of himself alone; which is, that he aimed at this mark, labouring with hard and sore labour, (for so doth the word signify) using great endeavour and contention, as they do that strive for the best gain. Where, besides that which hath been before observed, we learn; That the work of the ministry, being rightly performed, is a painful and careful work, full of hard labour and much striving. Hence they are compared to harvest labourers: to soldiers, 2 Tim. 2.4, 5. and to those that strive for masteries. 1 Tim. 4. They are charged to preach, to be instant in season and out of season. Surely the sweat of the Ministry exceeds the sweat of other callings; and with the sorest labourer, the Minister eats his bread in the sweat of his brows. 1 Thess. 5.12. Now we beseech you brethren, know them which labour among you. Men ordinarily will not know them, nor know their labour: Yet GOD Himself takes notice of it for a labour. Revel. 2.2. I know thy works and thy labour. God acknowledges the Ephesian Angels labour. The Elders that rule well, 
1 Tim. 5.17.  let them be counted worthy of double honour, especially they that labour in the Word and doctrine. We shall find, 1 Thess. 2.9. two sore words joined together, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Ye remember our labour and our travel. The pastoral toil in the cure of Souls, is no less than was Iacob's in keeping of Laban's sheep, Gen. 31.40.  
To stop the foulest mouths of such persons, Use that cry down the ministry for an idle calling, and account Ministers of all other men to live the most easy lives. It is to be confessed, that of many Ministers it may be said, as our Saviour speaks of lilies. Math. 6.28. They labour not. But the point is not, what is the labour of some persons, but of the calling and office. And yet indeed many may be said to labour hard enough, and yet are guilty of idleness: We laboured day and night, viz. even with our hands: So fare go many with Saint Paul; painful and laborious in worldly affairs, but remiss and most careless in the work of their ministry to build up the Church of God, and to edify the people committed to their care and charge.  
See than ye Pastors what the Lord requireth of you, Use 2 and be instructed in your duty, to be painful, faithful and careful: acquit ye like men, and discharge the trust put upon you; 
1 Pet. 5.4.  that When the Archpastor shall appear, ye may of Him receive an incorruptible Crown of glory.  
And you people committed to their charge, Use 3 how careful God is of your salvation, who requireth such a deal of labour, care, striving, etc. in those that He appointeth over you. And you that have such, magnify the goodness of God in giving them, and strengthen their hands and encourage their hearts unto the work of their ministry. And you that want them pray for such, and for removing of those that are unsufficient and scandalous.  
Finally, that no man might attribute any thing to himself, to his own virtue and power, as if he had done all these things; he attributes it wholly unto God, saying, it was according to his working, which worketh in me mightily.  
Observe: The love, Doct. diligence and faithfulness of a Minister in the labour of his calling, is from God's gracious working in us, and is to be ascribed wholly to Him.  
Wherefore where these things are not, Use 1 let them be earnestly asked at his hand who giveth freely and upbraideth no man.  
And let all men, seeing that the gifts of the ministry, Use 2 and the pains taken in the work of the ministry, are of the free gift of GOD, acknowledge that their whole salvation and all the means thereof are merely of the grace of GOD in CHRIST JESUS.   
FINIS.   

THE DOCTRINES CONTAINED IN THE SECOND CHAPTER.  

Verse 1. 

1 WE must warily prevent that which may be misconstrued of us in speeches.  
2 In some case we must report our love, and that we do in love for others.  
3 We must not only seek the good of those we know, as familiars, but of those who have no outward acquaintance with us.    
Verse 2. 

1 Minister's must see what they must chief help forward, even the spiritual rejoicing of their people.  
2 Belief of the Gospel may be where the consolation of it and rejoicing of it appears not.  
3 The Spirit worketh in believers not a hollow, but a hearty rejoicing.  
4 The Gospel of CHRIST must be the matter of sound joy.  
5 Soundness of love and fullness of affiance and understanding bring us to hearty rejoicing.  
6 True Christians may be much wanting in love, confidence and Spiritual understanding.    
Verse 3. 

1 ON fit occasions we must publish the glorious properties of Christ.  
2 Ignorance of CHRIST maketh us listen to deceivers.  
3 Christ our Lord is the store-house of all wisdom and knowledge.  
4 It is not yet apparent to us, that Christ is so full of wisdom.    
Verse 4. 

1 THe practice of false teachers is to bring us out of liking with the faithful servants of Christ jesus.  
2 We must be careful to keep our people out of the hands of deceivers.  
3 The force of seasonable speeches is such, that it preserveth the people.  
4 False Teachers fight with deceit, and show of reason, not sound reason.  
5 False Teachers use flattering and glozing language.    
Verse 5. 

1 THere is a presence whereby Saints are one with another, though never so fare disjoined.  
2 The nature of love is to rejoice in the truth, in the work of grace, where it is discerned.  
3 All things in the Primitive Churches were most orderly constituted and carried.  
4 It is a most joyful sight to see souls cleave to Christ.    
Verse 6. 

1 TRue faiths property is to receive CHRIST.  
2 True belief on Christ hath with it perseverance, and a life obedient unto Him.  
3 Our good beginnings must be a band to us to make good proceed.    
Verse 7. 

1 BY constant going on in Christ we come to have firm conjunction with Him.  
2 Resolved persuasion in the Doctrine we profess and grace we believe, groweth out of a constant course in faith and obedience.  
3 Constant walking in Christ, will bring us to abound in persuasion.    
Verse 8. 

1 TO yield to erroneous Doctrines which corrupt reason teacheth, doth take us from Christ.  
2 The wisdom renowned of the world, hath been an engine against the faith.  
3 Satan by empty shows of religion, standing in vain rites doth prevail against many.  
4 All religious observancies contrary to the word of God, are but deceitful vanity.  
5 Error and false worship become infectious, because they are carnal, savouring of the flesh.  
6 Whatsoever is merely grounded on tradition, and what is carnal and sensual in GOD'S service, is contrary to Christ.    
Verse 9 

1 THis must make us rest in CHRIST only as all sufficient, that we know Him GOD blessed for ever.  
2 All the fullness of GOD is communicated with CHRIST as man, the whole entire Nature of GOD.  
3 Not created gifts, or miraculous effects of the divine nature, are united with Christ man; but the deity itself, the fullness of it.  
3 The same singular Nature is in all the three persons.  
5 The manner of GOD'S dwelling in CHRIST man, is personally; so as that GOD the Son is thereby become personally man.    
Verse 10. 

1 CHrist man doth send out all the streams of grace and good things to all His members, in that the fountain dwelleth in Him.  
2 Being in CHRIST we receive all kind of graces, and benefits, that we lack nothing.  
3 The dignity of CHRIST, who is all to us, is this, that He is the chief above all the creatures.    
Verse 11. 

1 AN excellent mean to hold us fast to Christ, is, to remember what great evil of sin, He hath subdued for us.  
2 Christ hath given us a spiritual Circumcision.  
3 No outward action of the hand of man, reacheth to the cleansing of the soul.  
4 Sin and grace is to the soul, as apparel is to the body.  
5 Spiritual circumcision standeth in putting off all our corruptions.  
6 The soul of the natural man is clad with sin.  
7 We must forgo, not some part of our corruption, but the whole body of sin.  
8 Our mass of corruption containeth many sins.  
9 JESUS CHRIST it is who worketh in us this spiritual circumcision.    
Verse 12. 

1 What Circumcision was to the old people, that Baptism is to us.  
2 From our union with CHRIST, dead and buried, we come to have the body of sin crucified.  
3 GOD doth unite us with CHRIST, even by our Baptism.  
4 To consider of our resurrection, which we have through CHRIST, is a forcible motive to make us cleave to Him.  
5 Faith on Christ maketh us rise to new life.  
6 The omnipotent action of God which raised Christ from the dead, is it that begetteth faith in us.    
Verse 13. 

1 Our quickening in CHRIST is such a benefit which we must not quickly have done with, and lightly pass over.  
2 Ministers must amplify to their people the benefits bestowed on them.  
3 Sin both original and actual is the death of the soul.  
4 The life of a natural man is even a death in trespass.  
5 Our course in actual sin doth sink us deeper and deeper in death.  
6 We are fare from being prepared to receive the grace shown us by God, when we are quickened to believe.  
7 The way to bring men to acknowledgement of GOD's grace with thankfulness, is to make them see what they were, when God first shown it.  
8 All believers have a new life in and through Christ.  
9 In order of nature first we have pardon of sin, before we have the life of grace begun in us.  
10 God the Father, Son and Spirit do properly forgive sin.  
11 God's pardon is of mere grace to us.  
12 We must remember what God hath done for us, while we show to others the things bestowed on them.  
13 The grace of God in forgiving our sins, is exceeding large.    
Verse 14. 

1 NOt only our sin which is our debt, is answered, but whatsoever may show any thing against us, is done away in Christ.  
2 By Christ the ceremonial Law is taken away.  
3 The jewish ceremonies as they were purely legal, were as bills testifying the debt of the people before God.  
4 Christ by suffering on the cross hath abolished these things.    
Verse 15. 

1 GOd doth set us free from the power of Satan, before we are made alive in Christ.  
2 God in Christ hath crucified and disarmed Satan.  
3 Christ in His death made a scorn of all the power of darkness; and exposed them to open shame.    
Verse 16. 

1 WE must not make account of men's sinister judgements, as any way giving place unto them.  
2 To put no difference in meats for conscience sake, or religious respect, is no sin.  
3 Such as dote upon Mosaical rites, are ready to condemn such as are not done right in them.    
Verse 17. 

1 THe legal ceremonies were shadows of that is done in Christ and His Church.    
Verse 18. 

1 FAlse teachers are led with a spirit of arrogancy, which maketh them usurp judgement over others.  
2 The natural man doth judge and condemn what doth not agree with him.  
3 Our softness and pusillanimity doth make us subject too much to take to heart men's sinister judgements.  
4 Wicked deceivers will seem to stand for virtue, and challenge those that are truly godly as wanting it.  
5 Adoration of Angels and Saints masketh under the vizor of holiness.  
6 All religious worship of Saints or Angels is unchristian.  
7 The property of a seducer is to speak that he knoweth not.  
8. The cause of vouching and diving into hidden things, is Pride.    
Verse 19 

1 LOoking to the creatures for help and grace, doth make us fall from Christ.  
2 We have not many, but one Head.  
3 In Christ mystical there is nothing but the Head giving growth, and the body receiving growth.  
4 For the whole multitude of believers, there is sufficiency in Christ.  
5 Before we can take spiritual growth in Christ, we must be knit to Him.  
6 Every true believer groweth up in Christ, not stands at a stay.  
7 It is God who maketh us as begin, so grow in grace.    
Verse 20. 

1 CHRIST by His death hath freed us from the Ceremonies of the Law.  
2 True Christians must not live in that Christ died to take away.  
3 Gods children live out of the world, while in it.    
Verse 21.22. 

1 MEn are exact in outward observancies, who know not the power of godliness.  
2 Hard to forgo old rites, to which we are accustomed.  
3 Bodily observancies profit nothing.  
4 We are not to give credence to any thing not taught in God's Word.    
Verse 23. 

1 VIce and error may have a show of truth and virtue.  
2 Will-worship hath a plausible show of wisdom.  
3 Lowliness of mind argueth wisdom.  
4 False teachers will make a show of humility.  
5 To keep the body in subjection argueth wisdom.  
6 False teachers make show of mortification.  
7 Exercises much regarded with men, are of no esteem with God.  
8 Bodily external things are not of worth with God.     
The end of the Doctrines.   

A COMMENTARY, UPON THE SECOND Chapter of Saint PAUL to the Colossians.  
COLOS. Chap. 2. VER. 1.  VERSE 1. 
For I would ye knew what great fight I have for your sakes, and for them of Laodicea, and for as many as have not seen my Person in the flesh.  
WE have had from the three and twentieth Verse of the former Chapter, from the end of it, a digression, the sum whereof consisteth in declaring Paul's calling. Secondly, his executing this calling, Vers. 28, 29. of the former Chapter.  
Now lest this report should seem to drop from him unadvisedly, for ordinarily another mouth must praise us, not our own, lest it should thus be misconstrued; he repeateth the strife he had, with a more particular enumeration of the Persons for whom he thus contended, v. 1.  
2 The matter for which he laboured with GOD for them, Verse 2, 3.  
3 The end why he telleth them these things, or maketh such request, V 4. Namely, that no Impostor might deceive them, and draw them from that state wherein they were, or persuade them, as if the Apostle knew nothing of their matter, nor yet took any care of them; for the fourth Verse may be conceived as a reason of either of these; you must know we are in good case before you can wish us established in it.  
But they might object, Object. thou never knewest us, nor sawest us; or you know not Paul how we stand, how can you take care lest we be deceived?  
Though my bodily presence is free from you, Answ. yet it is not out of sight, and out of mind; my Spirit is with you.  
The first Verse than hath to be marked in it a deliberate asseveration of that he had in general spoken; I would have you know. 2. A more particular repetition of this his strife applied in special to some certain persons; first definitely, you and your neighbours about you, those of Laodicea: then indefinitely; and all that have not seen me in the flesh. 1. Then we learn this point of wisdom from the Apostle: Doct. That we must warily prevent that which may be misconstrued of us in our speeches: The Colossians might think him vainglorious in signifying such things as tended to his own praise, at least that his pen went too fast, and he a little forgot himself in setting down such personal matter: the Apostle therefore goeth over again with it, and showeth a reason of it Vers. 4. That he might wipe away the surmise of unadvisedness, and vainglorious humour. To speak any thing either to the praise or dispraise of ourselves is subject to imputation; for it is a tickle theme, hard to do either without a spice of vanity in the one, or dissimulation in the other: the Apostle knowing this well, had the hynt of their thoughts given him, and therefore doth prevent them wisely: There is great reason for this practice frequent with the Apostle.  
For the just maintaining of our own honour with GOD in the fifth Commandment doth lay it on us.  
Secondly the preventing of false witness-bearing by sinister surmises in my neighbour, Reas. 2 which if occasion offered, I do not (so much as in me is) hinder, I become guilty of them.  
Such therefore as give out speeches subject to misconstruction without any qualifying of them and salving such things as in probability are like amiss to be gathered by them, Use have not yet this wisdom which the example of the Apostle setteth before us, being in this point for our imitation.  
2 Mark hence; Doct. That in some case we may report both our love, and what we do in love for others. The Apostle telleth them now he out of his love to them, strove in their behalf. There is reporting of kindness, which out of proud displeasure upbraideth those to whom we speak, and this begetteth unthankfulness in them whom we have pleasured. There is again a reciting of that we do, out of religion, love and wisdom, which begetteth further love in those who hear it: Out of religion (I say) for it is to God's glory; that we should tell such things, as not we so much as His grace worketh in us; especially when He doth so stand by us, that we are called to contend and strive in prayer with him, in prayer for the good of any. Out of wisdom, as when it breaketh the nest of such as labour to slander us behind our backs with others. Out of love to God and my brother, when I tell it that God may have glory from my brother knowing it, that his confidence may be strengthened, that his love to me may be further kindled: thus Saint Paul reciteth that matter, thus Rom. 9 He doth not simply protest his love to his Country men, but doth bind it with an oath, that he might mollify their displeasure, and wind in with them. Yea we read of the Saints, who before God have orderly and holily made appeal how they have walked before Him. Though therefore such as either proudly, or out of unadvised levity, or contumeliously sound out their own praises, are not to be justified; yet neither on the other hand must we censure all speeches of this nature: a man's neighbours may dwell so fare off, or be so malignant, that he that would keep silence in this kind, should betray God's glory, the truth, his own honour and neighbour's safety.  
3 Observe, Doctr. That we must not only seek the good of those we know as familiars, but of those who have no outward acquaintance with us. 
Eph. 16.18.  Pray for all Saints. If our natural Parents travailing to other places (we being left behind) should beget other children; would we not upon the hearsay of it be affected to them as our brethren? So when we hear that our heavenly Father hath begotten Himself other children here or there; though we have not seen them, yet we should in all love embrace them, and seek their welfare; yea there was great need why he on whom lay the care of all the Churches, should pray fervently for these; because these might (even in this regard) more easily be seduced, as who had not known him and seen his conversation, who was the great Doctor of the Gentiles; for such as knew what kind of man he was that delivered these things, were hence somewhat strengthened and encouraged in their way.  
But how may we be rebuked who are fare from striving for those we know? Use Husbands that pray not for their Wives, Parents that pray not for their children: If we do thus by them we see, what do we for such we never saw? Let us imitate this duty, even of entreating for such we have not seen. Which of us would not have benefit by the prayers of God's people, who know us not? let us do to others as we would have them do to us. He were a graceless child that would never pray for his Mother; and we would think he would do little for us that would not lend us a good word here or there: So when we remember not the Church, and will not open our mouths one for another to God, what love is there? Let us therefore frequent this duty, not in word or show, but in deed and truth. From the practice of this duty it cometh to pass that a Christian is like a rich Merchant, who hath his factors in diverse Countries: So a Christian hath in all places of the world some that deal for him with God, that never saw his face, who are petitioners for him unto God.  
VERSE 2. That their hearts might be comforted, and they knit together in love, and in all riches of the full assurance of understanding, to know the mystery of God, even the Father, and of Christ. 
THis Verse openeth the matter for which he strove with God by all means; in it two points: 

1 The thing itself.  
2 The antecedents or means leading to it.    
The thing is, that their hearts might be comforted at the knowledge of the mystery of God the Father and of Christ, that is of the Gospel, which told them that jesus Christ God-man was made light and salvation to them, as to other Gentiles: for the incarnation of the Son of God, and the calling them to be a people who before were none, were hidden mysteries, till God reveiled them. Now to this end he prayeth, that they might be knit together in love, and a more full knowledge, having with it fullness of persuasion.  
The better to understand it, we must remember that these Colossians were brought by Epaphras to know the Gospel in truth. Secondly, you must know that they had love, yea true love. Thirdly, that they did not feel the joy of the Holy Ghost so plentifully as others, first because through the Devil's tares of dissension, there was not that soundness of love which should make them fully of one heart.  
Secondly, because though they knew the Gospel, yet they knew it not so plentifully, being in part ignorant of their Christian liberty, of the all sufficiency of Christ's sole mediation, as who looked and listened a little to the help of Angels this way.  
Thirdly, from hence it came; that being weak in knowledge, they somewhat staggered: the Apostle therefore wisheth them the taste of heavenly joy more fully in that they knew, and to this end wisheth that all impediments of heavenly joy, as dissension, doubting, ignorance being remooved, they might be one in love, rich in knowledge, and fully persuaded and resolved in the things they knew.  
First then, Doct. from Saint Paul's example: Ministers must see what they must chiefly help forward, even the spiritual rejoicing of their people. It is a great matter of their office to serve Christians this way. What are we (saith S. Paul) no Lords over your faith; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Co-workers with GOD furthering your joy: this he prayed for, 
Rom. 1.10.12.  this he made the intent of his journeys, to give, and take comfort in them. To this end, 
Eph. 6.21, 22.  he dispatched messengers to comfort their hearts. True it is, that sometime they are forced to make sad, as Saint Paul did the Corinthians; but this is not their principal intent: for they do this, not for itself, but that it may make way for rejoicing; as a Physician is forced to make his Patients sick, that thus he may restore him to health.  
There is great reason for this.  
We are bound every one by the Commandment that saith, we shall not kill, Reas. 1 to be no way wanting to the life of others: even this bindeth us, that we do every way seek to make the lives of others comfortable unto them.  
2 Again Saint Paul knew how many things the Saints have to press them down, through the malice of Satan, and keep them from knowing the sweet fruit of the spirit.  
3 He knew that this was a friendly Sun, which maketh all graces thrive the better in the heart where it is.  
4 That if GOD should not refresh them this way by letting them feel this power of that life which is to come, they were in danger to shrink from Christ in the midst of such discouragements, with which this world aboundeth: For as we say, without this, vita is not vitalis, no man liveth, or can live without a delight and joy. As we see kind men, when they taste a thing that pleaseth them more than ordinary, will invite others to taste it with them: So the Communicative love of this Apostle was such, that finding in his own experience what a sovereign thing this was, he could not but wish it unto others.  
5 Lastly, S. Paul knew that this was forcible to draw others to the profession, when men should mark this in it, that it filled those that embraced it, with gladness of heart, and that in the midst of the greatest evils, by seeing the joyfulness of such who were converted.  
Wherefore it is a slander of sinful men that think a Preacher of the Gospel killeth all good company, Use 1 cryeth down all rejoicing, so that none can be merry that live under them; indeed we kill that mirth that is nothing but madness, that we may bring men to sound rejoicing, even joy unspeakable and glorious.  
Ministers must set an edge upon this grace and stir up their people to it: Use the drooping and uncomfortable lives of Christians maketh many afraid to look this way. For there are some men, when God hath touched them a little, they are afraid of progress; they think they are brought into bondage, because they meet with discouragement; and turn again to sin, because they find more sorrow in goodness than they did in ill. So there be others that are afraid to enter into God's way, lest they should come out of God's comforts: these are like the spies that brought an ill report of the good land: it was a good land and fruitful, but there were Giants, Anakims', 
Num. 14.  &c. and for this they never entered into the land of Canaan; save only two faithful, Caleb and joshua. So these people speak ill of the way to heaven, even of heaven upon earth: Oh say they, the land is good, the Kingdom of heaven is a glorious place, but the way thither is by a sad life, so full of troubles, that a man were as good be dead, as live so. But mark, because they said they could not enter, the Lord swore, they shall not enter. Secondly, mark here; That belief of the Gospel may be, Doctr. where the consolation of it, and rejoicing of it appear not. Saint Paul need not to pray for this on their behalf, but that he doth intimate that many of them wanted it. We read indeed of first conversions of Christians accompanied with the grace of spiritual joy: as the City of Samaria very glad and full of joy, 
Mat. 13.46  So the Merchant in the Gospel finding the Pearl in the field, went away rejoicing. But this is a fruit that lasteth all the year, yea a babe in CHRIST may be borne crying; as we say of tears, Esau may have them that wanteth true repentance, and another truly repenting may want them: So it is true of joy; a false Convert may have it, 
Luk. 8.13  as the stony ground received the Word with joy; Herod heard the Word gladly; when a true Christian erewhile is without the fruit of it. The fruit I say, for he hath in him the seed of rejoicing which will bud forth, blossom, and show the fruit in due season; Light is sown for the righteous, and joy for the upright in heart; but the harvest of it lasteth not all the year without interruption. CHRIST telleth His Disciples that after His departure they should be heavy, though afterward their heaviness should be turned into joy. Sometimes chastisements which lie heavy upon us, do overcast our comfort, 
Heb. 12.11  for the present they are not joyous. Sometime inward laws of evil with which we conflict make us cry, o miserable! 
Ro. 7.24.  Sometime grievous falls whereby we have wounded our consciences; 
Psa. 51.12.  Lord restore me to the joy of thy salvation. In a word, as civil rejoicings are upon many occasions damped, though life continue; so is spiritual joy, though faith and grace fail not in us.  
The use is to strengthen and support by this consideration such weak ones as do call in question the truth of their faith through want of this comfortable taking which the Scripture much speaketh of, and they see others enjoy. One complained to me, that sure if his faith were right and living, he should have more joy: So I asked him, what he would say to this reason; living men are merry: and go cheerfully about their business; but you are sad and full of grief and heaviness, surely you are not alive; you could not be thus mournful, sad and heavy, if you were: even as natural life and natural joy are not always coupled; so spiritual life and spiritual joy, till we come to heaven, are not joined together inseparably. There is a wonder in Spain, of a river that runneth fifty miles under ground: this river though it be sometimes unseen, yet it is continual, and it breaks out again: So the consolations of GOD are sometimes unseen, not only of others, that go away sad when they see us want the comforts of GOD; but also to ourselves, the Lord hiding the sweet Sunshine of his countenance from us, which is yet in the sky, and giveth some measure of light to us; like as the Sun, though sometimes it be darkened, yet there will be a time of reviving again.  
Thirdly observe, Doct. What kind of joy the spirit worketh in believers, viz. not a hollow; but a hearty rejoicing: he maketh our hearts glad, and spirits rejoice in God our Saviour. As the groans God's spirit helpeth us with are inward, such as cannot be uttered: So is the joy hearty which in believers it worketh, 
1 Pet. 1.8.  yea a joy unspeakable and glorious. Why glorious? partly in respect of the principal object of it, which is the glory of the life to come; and partly in respect of the quality and kind of it, as it is opposite to that contemptible, beggarly, base and filthy rejoicing of beggarly, base and filthy persons. There is a joy that men are ashamed of; such is the joy of sinners, that have overgrowen the control of Nature itself. Otherwise take them in their merriment, let there come in a man of gravity or civil honesty, and you see what a damp he casts upon the joy of carnal and wicked men, as if he had taken all their tongues from them; some go one way, and some slink another way, they are afraid he hath overheard some words that they have spoken. What a base joy is this, that men are ashamed of? Such is the joy of all natural men, compared with the joy and rejoicing of a sanctified man; it is base and contemptible joy. He can go no higher than to rejoice in his riches, because he is rich; in his ease, and that he hath a good house: he feels no evil, money comes in apace, trading lasts well, and the like: a poor base joy. What are these things to the things of eternity? what is thy house, thy plate, thy furniture, what are these riches and these houses of clay, to the house, whose builder and maker is God? what are these riches, which the moth shall eat or the canker corrupt, to those riches which are eternal and glorious? The joy of worldlings, yea of temporizers reacheth not beyond the teeth; it is but the joy of a deluded dream, which a man waking, findeth nothing so. Hence Solomon compareth carnal laughter to the cracking of thorns under a pot; it is a widow's blaze, as soon almost extinct as kindled and this is it that causeth the wickeds joy soon to come to an end: His joy is like seed that hath no depth of ground, it deweth not his heart; and therefore wanting this deep rooting, it fodainly fadeth away.  
Wherefore if ever any would be glad at heart indeed; Use let him know that it is God through His Spirit who must work this in him; he cannot, till the Lord give it him, through the knowledge of Christ be truly joyful.  
True it is, Object. you may say, who merry to wicked men? they spend their days in merriments, laugh their hearts fat.  
But alas! Answ. have you not seen mad men whose frenzy lieth in blood, have you not marked them notably addicted to laughter, frequent in it, till they tickle at conceits which within themselves they apprehend? there is nothing more common: yet we count not this mirth, but pity it as a woeful fruit of a crazed brain and deluded senses: Such is thy joy till thou comest to GOD; it cometh from the absence of all heavenly understanding, with which thou shouldest descry the misery of thy estare.  
Finally, from the thing entreated in the end of the verse, joined with the beginning, that their hearts might be comforted, in their coming out of the darkness of sinful ignorance, for that is the force of the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to know the mystery of God in Christ.  
Observe hence: Doct. What must be the matter of sound joy, the Gospel of CHRIST. The Gospel is called glad tidings, because it maketh glad; no wonder: good news as (Solomon saith) from a fare Country is very delightful. What then is news from heaven? of God's mercy to a sinful soul in the pardon of his sin, in giving him a Title to a Crown of everlasting glory? A carnal man joyeth when his bags are full, when Corn and Wine and earthly commodities abound with him: but the Saints have another joy, set upon matters so high, that in comparison of them, they count all dross and dung.  
But one may say, Object. may not wicked men rejoice in the Gospel?  
Yes, in the novelty of it, Answ. as a matter they have not before thought of; john was a burning Candle, and ye would for a while rejoice in his light; or from a lick and taste which they may get of sweetness in it. Hebr. 6. They may have a taste of the powers of the life to come; they may have a flashing and momentany lightning of joy in them: Or finally, from an ungrounded overtly persuasion that they shall have pardon of sin, and salvation by CHRIST; they may show forth for a time great gladness: but sound to take joy in these things is only proper to true believers, who humbled in sight of their unworthiness and guilt, rejoice in Christ as the only Sovereign salve of their souls; not as a thing of rare and pleasant knowledge.  
Secondly, as they have not a lick, but by belief bring CHRIST to dwell in their hearts, and abide with them; so their joy is a permanent, abiding, and durable joy. No man's building can be better or firmer than his foundation; nor no man's rejoicing better than the matter of his rejoicing: if it be but meat and drink, both that and thou shalt perish, and what shall become of thy joy? yea, if thou hadst a stately palace, like that of Nebuchadnezar, which he built for his royalty; what is that to thee? where is thy rejoicing, when either thou shalt be taken from it, or it shall be taken from thee? This is the state of all worldly comfort, and of all things, till we come to that which is above all, that is to say, the favour of GOD, the eternal grace of GOD in our Lord jesus Christ; My peace I leave with you, not as the world giveth: the world gives a peace, but what manner of peace? why, like the world itself; but another manner peace is that which I give: I give eternal peace and consolation, as the Apostle calls it, God hath given us good hope and everlasting consolation.  
Thirdly, as they do not by vain presumption apply CHRIST, but by humble belief joined with care of forsaking the love of all sin; so their joy standeth firm like a sure foundation, when the other is turned into shame and confusion, because it was grounded upon misconceit.  
Wherefore labour if you be true believers, Use to make these things your joy. Can a condemned fellow or a traitor get his pardon, but it gladdeth him at the heart? How can we hear all sin forgiven, Heaven opened, God become a Father, and take no contentment in them? When a poor soul apprehends this, it gives a man enough. As jacob said of his son joseph, I have enough that my son is alive: So the soul of a believer can speak it in the presence of God; My God liveth, I have enough: my Lord Christ hath redeemed me, I have enough; the Spirit of God hath sealed me to the day of redemption, I have enough; 
Psal. 16.  that I may say; My line is fallen in a fair ground, I have a goodly heritage.  
Now for the means, Being knit together in love, and unto all riches of the full assurance of understanding; that so they might come to joy in the knowledge of that mystery.  
Observe hence: Doct. That soundness of love, and fullness of affiance and understanding, bring us to hearty rejoicing. This may be showed by the contrary: for these three things are great impediments to true believers intercepting that joy which otherwise they might have.  
1 Want of love, when there creepeth in some little strangeness, that they are not one, as they should be, all of one heart, 
Act. 4.32.  as the multitude of believers. Look as a family full of contentments while all are friendly and linked in love; let some spice of discord enter, all the music of the house is marred; every thing as doleful, as before joyful: And no doubt but this hindered the Colossians joy, some leaning to mediation of Angels, Ceremonies; some keeping to CHRIST only: difference of opinion bred variance of affection, as it commonly falleth out. For Satan striveth nothing more than to disband the Church, we being knit by sinews; if he can but cut the sinews of love and doctrine, and cross it, he hath enough. And as light vapours or exhalations, being drawn up from the earth, come down with great tempests; so from light differences in opinion (if not a great measure of grace) do proceed often great storms, and tempests of wrath and envy.  
2 Want of full Persuasion, eclipseth joy; for tell a man never such joyful things, if he cannot resolve himself that they are so, he will take no pleasure in them. The things are good he will say, but I am afraid too good to be true. Nay, let a man be troubled in matters of less moment, with a scrupulous conscience, being at a stand whether to do this or that, or not to do it; it is such a sickness, as till it be out-growen, doth much weaken the joy of the spirit: Even as a man that hath a stone in his shoe cannot travel comfortably.  
3 Finally, want of knowledge doth much hinder joy; for further than we know things, we cannot be glad of them? beside, want of understanding breedeth scruple, as in young children, who will be afraid of any thing almost through weakness of understanding: But say they were fully persuaded; yet if we want understanding wherewith to give a reason of that we believe, it is a great damping to us: whereas on the contrary, love of our brethren, O quàm bonum & jucundum; 
Psal. 13 3.1.  How good and pleasant a thing is it to see brethren to live together in unity! It is as pleasant as a fragrant ointment, it maketh a sour salad better than a stalled exe, and it prepareth and fitteth us for that GOD of joy and love, to come and dwell with us, se●led persuasion and plentiful knowledge, in one word fullness of faith; for faith is nothing but an affianced knowledge, this bringeth joy. Rom. 15.13. Now the God of hope, fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost. By faith we rejoice in afflictions. For as in earthly things the further we come to get assurance, and to know good things towards us, the more we take joy in them: So in heavenly things, the further we grow up in the apprehension of them, the more are our hearts cheered and revived.  
Wherefore, Use 1 we may see here what causeth so little spiritual joy among us Christians; even this with other things, there wanteth that sound Union through love. We are estranged one from another in opinions of doctrine, government, Ceremonies, which is no small cooler of that spiritual joy, which otherwise we might see. For the avoiding of this impediment or stumbling block, let Christians follow the Apostle in his exhortation in matters of religion and opinion therein; he would have them labour to be of one mind, 
2 Cor. 13.11.  to come as near as possibly they can to the Unity of Faith; He doth be seech them by virtue of this bond, 
Ephes. 4.1, 2.  to walk worthy of the Lord; and how should that be? in all long-suffering, and lowliness of mind, supporting one another in love; endeavouring to keep the Unity of the Spirit in the bond of Peace. Lowliness of mind and Patience will bring men to Unity; as Pride, and self-love, and impatience, doth make men easily descent in affection and opinion. Again, private Christians are like the Coninthians, very contentious, to law for every trifle; joy dwelleth not in disagreement.  
So for the second, here is much unbelief, we fix not our persuasion, nor provoke not our hearts confidently to rest and trust in GOD's promises, we fight not against doubtings; we cry not for eyesalve which might heal our fight, that all scales done away, we might see clearly, to our comfort, the things of our peace.  
Let us, Use 2 as ever we would taste these heavenly joys on earth, labour to grow up in sound hearty love to Christ and all that are His, in full persuasion, and to get ripe understanding: As love to CHRIST increaseth, so joy increaseth. If any woman had the greatest Potentate on earth to her husband, if she love him not, what pleasure hath she in him? If she love him but little, she taketh but small joy, but the more fervently she loveth him, the more abundantly she rejoiceth in enjoying of him: So with us, the more we get up to love CHRIST and His, the more shall we rejoice in our Union and communion one with another: Hence it is that when knowledge shall be perfected in fight, and when love shall be absolute, lacking nothing, than our joy shall be full in the highest degree of it.  
Secondly observe, when he prayeth for these things; Doctr. In what things true Christians may be much wanting, viz. in love, confidence, and spiritual understanding. Had there not been a defect this way, henceded not to have laboured them in their behalf. We see how it was in Corinth; schisms took place, rents, divisions and uncharitable contentions ever amongst believers; even as brethren together agree not often: So it is in the body of Christ, the members are often jarring. So for assurance, it is weak in Christians; even as babes so hold this or that, that they may be easily brought to be of another mind: So a weak Christian, hath a levity and unsettledness dwelling in great measure, with the persuasion which he hath in the points of his faith: Thus the Galathians for this cause, who before had gladly received Paul's truth, were quickly turned to a new Gospel. 
Galath. 1.  Thus Israel wanting this fullness of persuasion, quickly corrupted themselves, and made a molten calf. Finally, we see what doubtings and scruples are frequently found with true believers. In the third place, for understanding; how ignorant a great while were the Apostles after the beginnings of grace in them? As the understanding in civil things, it cometh not all at once, but is little in childhood, and so getteth up as years ripen: So it is in the babes of GOD: Yea, our want of giving assent, and confident resting upon that GOD revealeth, doth keep us from understanding; for believing things upon God's Word, which I am not able to understand, at length I come understandingly to know those things, which above that I could conceive, I religiously believed.  
Wherefore we must not be dismayed to see these things in Christians, Use nor yet to find them in ourselves: all is in part, and the relics of the flesh are every where lusting against the frame of grace which GOD hath begun in us. Neither must we be out with all whose hearts are a little bitter towards their brethren, who sometimes through weakness cannot tell what to think of their religion; who make scruple and doubt of many most plain things, not knowing their liberties, who are much wanting in understanding; all these may be in true Saints of GOD.  
Lastly, Doct. mark hence, what we must all labour for, viz. soundness of love, fullness of persuasion, and understanding: That which any asketh for us, or we ask for ourselves, that we must strive for: to pray for things we endeavour not to, is to mock GOD. Seeing then the Apostle doth strive with GOD for these things; it doth show that these are things we must labour after, things which faithful ones shall in their time come unto: Strive to perfection; I forget that which is behind, and strive to that which is before, for the price of the high calling of God in CHRIST. Look at little ones: were it not a shame for them still to continue falling out, coming with complaints for every trifle, as they will, while they are young ones, to be afraid of bug-beggars, and made believe every thing, to be ignorant always as in childhood? So it were a shame for us to have no more love, no more settledness in our persuasion, no more understanding, than when we first believed.  
Which meeteth with Papists, and carnal Gospelers: Use their religion teacheth doubting, they count it presumption to persuade ourselves firmly, and infallibly that our sins are forgiven. Yea, in matter of faith they take away certainty of knowledge, for they will not have us know the doctrines are true we receive, but because the Church telleth us so; which is to hang all upon the word of man, who may deceive, and be deceived, unless he hath a special privilege to show; for all men are liars: I know not, but the Church telleth me so; I cannot say certainly, but I hope well; here is their certainty of doctrine and salvation. So we have many that are half Papists in this point; they think this particular application but a trick; they construe the Creed all in general terms for the Church; further than uncertain hope, will say nothing of themselves; for riches of knowledge, they think to be able to repeat the Creed, Lords Prayer, and Commandments are enough, to know they are baptised and serve God at home and at Church; deeper knowledge than this belongeth to Doctors and teachers in the Church; men of corrupt minds, who would have God's people lie in darkness of ignorance, lest their own darkness should be discerned. Yea, how many of the people that not being willing to obey the ways of God, care not for knowing them? they are willing to keep without light, that they may sleep more quietly. Such finally who are babes in knowledge, though for time they might be teachers, who are ready to wag at every wind of doctrine, who upon every cross and temptation are ready to call into question God's love, forgiveness of sin; must hence be rebuked.  
In the second place, Use 2 we must, seeing it is our duties, labour to grow up from one degree of love to another, from assurance to assurance, from knowledge to knowledge.  
I, Object. but how may we outgrow our doubting?  

1 Labour to know that experimentally which thou knowest: Answ. when thou hearest a thing at Church, labour, coming home, to get God by His Spirit to witness to thy spirit the truth of it, to make thee in His light to see light, and to feel the power of it working in thee, and thy affections moved, as the nature of the word requireth; that which a man thus knoweth, you cannot beat him out of it with all the show of reason that can be pretended.  
2 We must acknowledge the corruption of our mind, which will not yield assent further than we see reason; and deny our reason, becoming fools, that God may make us wise. Nay, we must know, such is the vanity of our minds, that we can sooner persuade ourselves of any fabulous matter, than of that God revealeth to us.  
3 We must hang upon CHRIST, the Author and finisher of our faith, and pray Him to heal this trembling palley of our souls.  
4 We must be good husbands with the knowledge we have, obeying it carefully. joh. 7. If ye obey, ye shall know my doctrine whether it be of God.  
5 We must attend upon the public ministry of the Word, which God hath appointed for the edification of the Church, Ephes. 4.    
VERSE 3. In whom are hid all the treasures of wisdom, and knowledge. 
NOw followeth a description of CHRIST, named in the end of the former verse, taken from the infinite wisdom and knowledge in Him. [In whom] may be referred to the mystery 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ; but it is fitlyer conceived of CHRIST 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. : because the intent of the Apostle in this Epistle, being to establish the Colossians in the faith of Christ, from whom Angels, Ceremonies, and the depth of Philosophical wisdom did thorough Satan's working, assay to withdraw the believers; therefore the Apostle doth upon all occasions amplify the dignity and all-sufficient riches of CHRIST JESUS.  
Again, having before wished them all riches of understanding, he doth fitly describe CHRIST from His Omniscience, that he might thus point them at the fountain whence they were to draw that which he mentioned, even all riches of understanding, which they wanted.  
Thirdly, as in the third Chapter, our life is said to be hidden in CHRIST; So here all wisdom and understanding are said to be hid in Him. Beside the reason following may be respective to these words, I say thus: For in spirit I see you, that none may draw you from your solid faith in CHRIST.  
1 Then we learn hence: Doct. That upon fit occasions we must publish the glorious properties of JESUS CHRIST: the Apostle doth rarely mention Him, but he reciteth something or other which tendeth to glorify Him; the LORD commanding us no way to dishonour His name, but by all means to seek the glory of it, doth tie us to this duty: especially then we are to do it, when the subtlety of the enemy doth labour to obscure the account of CHRIST, and seduce us from Him. And if we are bound to challenge the credit of our neighbour, by lending him the best testimony we may, and not suffering his innocence to be wronged; how much more must we do this, when the honour of our God in some sort hangeth on it?  
Which must rebuke the barrenness of Christians this way: Use when do we upon naming of our SAVIOUR CHRIST, break forth to extol Him, and publish His glory? Followers of great States, how will they commend the deep reach, the great experience, the universal knowledge of all State affairs which are in those they retain unto? CHRIST may long be out of account before we like the true Church, preach forth his due praises and commendations.  
2 That Paul to establish them in holding on Christ, doth no other thing but tell them the excellencies of Christ here and every where.  
Observe hence: Doct. What maketh us listen to deceivers, our ignorance of Christ. Did we know the excellency of His Person, the riches of His Nature, the offices and all sufficiency of Him; our hearts would be armed against all seducements, than we would reject them and say, We knew whom we have trusted; but dimly seeing these things, 
2 Tim. 1.12.  it is otherwise with us. A fool that knoweth not how good, he and his money are soon parted: So we, like little children, not knowing so fully what a rich Pearl this our LORD JESUS CHRIST is, listen too much to such beguiling suggestions, as the Devil by his instruments whispereth in our ears.  
Wherefore, Use as you would be armed against all enticements and engines of this nature; labour to get the knowledge of CHRIST's Person and offices, of the riches of all glorious good things which are in Him; that so nothing may make you start aside from your faith received.  
Mark again, Doct. Who is the store-house of all wisdom and knowledge; namely, Christ our Lord. We know the treasury is it, from whence we fetch for all occasions: Our treasuries are stores sufficient to furnish our particular necessities: So God hath made Christ a treasury and store-house, as of all other spiritual gifts, so of wisdom and knowledge, that from His fullness every member might be served: The Spirit of wisdom and knowledge rested upon Him above measure. As the light is fully in the Sun, that Moon and Stars might thence borrow: So the fullness of this, and every supernatural gift is in Him, that thence it might be derived. There is as in Christ a double Nature, so a double treasure of wisdom and knowledge. The first is uncreate, that omniscient wisdom of God, which knoweth perfectly, and fully comprehendeth all the divine Nature; and not only all which have been, are, and shall be hereafter, but all things which are possible to be done, if God were so pleased. Secondly, there is, as the nature of man, so proportionably a created wisdom and knowledge, whereby Christ knoweth God more fully than all the creatures, though not so fully as God may be known, and is known of Himself. For a finite nature is not capable of an infinite, so as to comprehend it; for nothing can receive above that which it hath capacity to receive.  
Again, He knoweth in God, as in a glass, all things which have been, are and shall be, so fare as agreeth with His happy estate, and the execution of His Offices which are committed to Him. Thirdly, He knoweth within Himself, and by experience above all that can be uttered; for He is filled with these gifts not only for Himself, but that He might send from Him into all His members. Christ therefore as man, though He know not God so fully, as God is known of Himself, and know not all things which are possible to be done; because this cannot be known, but by a full comprehension of GOD's omnipotency, which being infinite, no finite nature can fully comprehend; yet His knowledge is above all knowledge of Angels and men, and is unmeasurable after some sort, though not simply infinite, that from it all of us might be supplied. This then thus opened:  
First confuteth the Lutherans, Use 1 who will have the humane nature simply omniscient, as the divine Nature is, and the divine knowledge to become the humane Nature, that it might know by it, as we know by created gifts of knowledge; which they go about to prove thus:  
In Christ are all treasures of wisdom and knowledge; Object. all treasures, therefore He is omniscient.  
He doth not say in Christ's humane Nature, Answ. but in Christ:  
Now in Christ is the divine Nature, as well as the humane:  
CHRIST hath it:  
Therefore His humane Nature hath it, followeth not: à toto ad partem. In a man is reason:  
Therefore in His body.  
Besides [all treasure] may be said simply or respectively, compared with that other Creatures have, and thus Christ-man hath all treasures, that is in comparison of wisdom in any other, an unmeasurable treasury, whence all other His members derive that they have.  
We see hence, Use 2 whither we are to fly for increase of knowledge, and wisdom, even to Christ; Mine is wisdom, 
Prov. 8.  mine is understanding, subtlety dwelleth with me, Come ye fools, and understand, saith this essential wisdom of the Father to us, by His servants. The Queen of Sheba went a great way to hear Salomons wisdom: and we have many that travel countries to hear the readers here and there. How should we seek to Christ in all means He hath directed us to, that through Him we might be made wise? He is made of GOD our wisdom, He is the Author and matter of it.  
Lastly mark, that these treasures are said to be hid in Him: Whence observe: Doctr. That it is not yet apparent to us that CHRIST is so full of wisdom; for it is believed to be a treasure under earth, not found out yet, because we, though we believe it, yet we see it not, and the world neither see, nor believe any such thing. Hence it is that they count the preaching of CHRIST a foolish thing; for affecting depth of wisdom, it is so hid that they cannot espy any such thing in Christ. Yea, from this hiding it cometh to pass, that in some philosophical subtleties, they seem to find fare greater knowledge than in all that is told of Christ.  
Again, our wants do make it not seen to us; though we believe it, yet we behold it not present: For though we are made wise, yet it appeareth not how wise we shall be; as Saint john saith in another case, 1 joh. 3.2. We know in part, and great are the relics of folly which dwell with our wisdom. Now as we say of a man who having great wealth, and yet maketh no great show, he is a hidden man: So Christ not manifesting this abundance of wisdom in us His members, is said to have it treasured up, and hidden within Him.  
Wherefore let us not be offended at the simplicity which now is in CHRIST, Use 1 but by faith give the glory to Him of those things which we are not able yet to discern. Though these things we have revealed are such wisdom, that all knowledge beside is foolishness unto them, yet the things we know are nothing to that which shall be revealed in us. Nay, Christ should not be wise, if he did otherwise: A man that is of the greatest learning in the world, when he teacheth an A. B. C. man, he doth not run over his Tongues and Arts; but only applieth himself to the capacity of his scholar, keeping the other within himself, till his scholar growing riper, shall be fitted to receive them: So doth our Lord jesus Christ deal with us; we are Grammar scholars, not yet taken to that University of the Saints in glory; and therefore Christ out of wisdom doth keep hid in Himself those treasures here named.  
This is a comfort to us, Use 2 who are so mean in our own eyes, our wisdom is hid with Christ, as He saith of our life, Chap. 3.3. We shall in time have it. If we knew not some secret which we desired, yet if we had some friend, that knew it, who should further tell us, that he in time would show us all the matter, it would make us rest the better contented: Thus it is with Christ; we have great wants in knowledge, but He hath all treasured in Him, and will in His time make us know, as we are known. And thus this doctrine might be passed over. But the Papists do hence gather, that even Christ new borne had the fullness of wisdom. But the Answer is, that Saint Paul speaketh not of the Manhood of Christ only, but his whole Person. Secondly, he speaks not of the Person according to His Manhood in the time of His humiliation, when He was subject to ignorance, so fare as it was an infirmity without sin, but of Christ as now glorified. While He was in state of humiliation, He did grow up in wisdom; both His habits being more confirmed, and His experimental knowledge to His end increasing in Him: He knew not the barrenness of the Figtree, the day of judgement, not only in this sense he knew it not to tell us: True it is, He was anointed above His Brethren with joy, wisdom, etc. but hence it followeth not, therefore He was actually forthwith having all joyful bliss and wisdom: For CHRIST'S anointing signifieth three things: 

1 That this Manhood was after a sort infinitely blessed, in regard that it was personally assumed of God the Son.  
2 That it was called and destinated of GOD to have all the fullness of spiritual graces given it, the right of them was made His.  
3 That He had actually given Him all such gifts in every age, as might fitly stand with the mystery of His humiliation. David was anointed King before he actually had the power of a King: Neither is it as absurd to say that the wisdom of God in His humane Nature wanted, while he voluntarily would not make show of Himself, but emptied Himself: for why may not this be said as well as the Lord of life wanted life, that the God of strength who is neither weary, nor hungry, was weary and thirsty.     
VERSE 4. And this I say, lest any should beguile you with enticing words. 
NOw followeth the reason rendered of that which goeth before [this I say] this may be referred either to the description of CHRIST, into which he digressed, or to the whole sentence from the beginning of this Chapter: this I tell you, how I strive for you in prayer, what I labour for on your behalf, even that by the means , your hearts might be comforted: and I cannot but extol our Lord JESUS CHRIST, that you, knowing both the truth of my love, and excellency of CHRIST, may not by seducers be lead through flattering detraction into false conceits of me his servant and Apostle, and so of him whom I serve. I take it roundly with reference to the whole antecedent matter in this Chapter. Now as this hath coherence with that branch in the words next before, it teacheth that before noted: That the knowledge of Christ's excellency is a preservative against all seducing spirits.  
2 Again, as this hath reference to that (verse 1) I would have you know my strife for you, and so giveth a reason why he mentioneth his care, Doctr. fear, fervent prayer on their behalf; It doth let us see, what is a practice of false Teachers, even to bring us out of liking with those that are faithful servants of CHRIST JESUS. This Saint Paul suffered almost everywhere at their hands, in Corinth, Galatia, Philippi; where did not the Devil by slanders labour to weaken his authority with the Churches? thus he hath always done; Moses, yea CHRIST Himself escaped not. Revel. 12.15. The Serpent, that is, the Devil, is said to cast out of his mouth, water as a flood after the woman, that he might cause her to be carried away of the flood; that is, of the reproaches which he spit out at the true Church of God. As one that would win the love of a woman, doth insinuate dislikes of her husband, that having loosened her affections at home; he might the more easily bring her to his lure: So doth Satan by his instruments weaken the affections of people toward Christ's servants, that he may after bring them to Himself and His Prophets: thus he now buzzes into people's ears that the faithful Ministers are so proud, so censorious, that it is no living with them, so strict they will allow no liberty, enemies to all good neighbourhood and fellowship where they come.  
But knowing whereto these things tend, Use let us be wise in time; if we know Ministers to be faithful, upright and godly in their places, let us be to them as an honest woman is to her husband, faithful, loyal and constant, she hath no ears to hear any suggestion against him.  
2 This coherence teacheth us, When it is lawful to protest our own care, love and faithfulness to our people, when it serveth to break the snares of beguilers, and such as lie in wait to seduce.  
But to come to the matter: The verse layeth down two things: 

1 The Apostle his caution.  
2 The evil which he doth so warily keep off: The first, [this I say] warily preventing: The second, [that you may not be deceived with flattering speech.] The evil is set down by a double cause:    
The one inward, to be gathered out of that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is craft and wiliness of false teachers: for this word signifieth to deceive sophistically with show of reason, which hath not sound reason under it.  
The second outward, persuasive speech fitted to seduce and deceive.  
The Sum is: I speak this out of a cautelous fear I have, that no evil instrument may deceive you either by wiles, or glozing words, with which these use to lie in wait for to pervert and corrupt unstable souls.  
1 Observe hence: Doct. How careful we must be to keep our people out of the hands of deceivers: hence come all those faithful watchwords; when a Prophet ariseth, if daughter, wife, or any withdraw you from God, though they foretell things or work wonders, believe them not. Our SAVIOUR CHRIST giveth this advertisement: Beware of false Prophets which come to you in sheep's clothing. Many false Prophets shall come, and false Christ's which shall deceive the very Elect if it were possible. Often Saint Paul, be not deceived, let no man deceive you. No wonder; is not a faithful Shepherd shy of Woolves? If flocks of five pounds a score be so carefully kept; how much more must we be careful of our souls, whom Christ hath redeemed with His precious blood?  
This than must teach Pastor's wisdom: Use Saint Paul's example is their instruction: every bad leven which any spreadeth, is doctrine of devils: we must encounter these Woolves, and keep our charges untouched of them. What a pity is it, when so many do by life and doctrine adificare ad geheunam; that none is found, who hath courage once to bark at it? we fail herein of that charge the Apostle giveth; Take heed to the flock of God, 
Acts 20.28.  whereof the Holy Ghost hath made you over seers.  
2 Mark the force of seasonable speeches, Doct. they preserve the people: A word spoken in season is like Apples of gold with pictures of silver. In civil dangers the bark of a dog frayeth a thief, and awakeneth a family, and so saveth a household: how much more shall the voice of the Lords Pastors affright these wicked impostors and awaken the Saints: Their voice, with which God Himself goeth, is able to make hell shake at the sound of it.  
Wherefore let us awaken ourselves, Use yea the Lord open our mouths who are His watchmen every where, that we may speak in this kind: The thief (I mean the Devil) spoileth at pleasure while we keep silence.  
3 Mark, what false teachers fight with, namely, with deceit, Doct. 
1 Co. 11.3.  show of reason, not sound reason; I am afraid (saith St. Paul) lest any by subtilety hath beguiled you, as the Devil did Eve: 
Ephes. 4.  Be not carried about through the deceit of false teachers; wherewith they lie in wait to deceive. Lying Sophistry is the Devil's logic: His logic is made only of fallacyes. Thus look at the Papists; what are all that Goliath his volumes, but very sophistry, shows of Scripture, of councils, Fathers, reasons, as is at large proved by many of our Writers?  
Let us not then be carried away with baby cards, Use when we hear all the Fathers, Scriptures, reasons brought; for thus have Heretics, as Dioscorus, and the Devil done: though they have no sound reason; yet they have sophistical shows: and falsehood hath such colour sometime, that she seemeth more true than truth itself.  
Let us whet up our diligence by it, Use 2 and fly to him who hath treasures of knowledge and wisdom, that He would keep us in His truth, and make us descry the things that differ.  
Lastly observe, Doct. what kind of language they use, such as is full of flattery, and glozing. Even as a foul faced Whore painteth her face; so do they their bad cause with eloquent insinuation, and such kindness and courtesy as smelleth strong of craft and subtlety in a wise man's senses. They are said, 
Ro. 16.18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  with fair speeches and flatter to deceive the hearts of the simple: this is their sheep's garment, at least a part of it: this is the jezabels painted face. All false Prophets dwell at Placenza (as the Italian speaketh) they will speak pleasingly, sometimes tickle itching ears with such count elegancies as may make them admired; sometime fawning, and pretending such kindness as the Devil their father did to our first Parents, you shall be like Gods, when indeed he knew they should become like Devils. Yet all persuasive force of speech is not to be condemned; which Saint Paul himself frequenteth, I love you from my heart root: what is our glory, our crown of rejoicing, but you in the day of the Lord jesus? But when a man laboureth by affected Rhetoric and sweet elocution, without the power of God's spirit and evidence of matter to win an acclamation to that he proposeth; touching this saith Saint Paul 1 Cor. 2.4. My word, and my preaching stood not in the enticing speech of man's wisdom, but in plain evidence of the spirit and of power. Otherwise Apollo's was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, eloquent; and who a better orator than Chrysostome? Neither is it unlawful to give kind words to people, but when one speaketh all to flatter, and beyond truth speaketh pleasingly, will no where offend, nor freely rebuke, and still doth this that he may work them to the liking of the opinions he falsely venteth; In brief, when it is made a cup of fine wine to carry to the heart more effectually a cup of deadly poison; whereas the faithful ones, they commend good things in us that they may more equally in their just reproofs be heard of us. As a Physician guildeth a pill that it may be taken the better, or to encourage them, and excite them to thankfulness, or some such purpose.  
To teach us godly wisdom, Use and by learning the cunning of these men, to be fore-armed against the hurt of them. If the tongue of Angels should withdraw us from CHRIST or any part of his truth, the Lord give us power to accurse them, and turn from them as most dangerous Sirens, that thus go about to bewitch us.   
VERSE 5. For though I be absent in the flesh, yet am I with you in Spirit, rejoicing, and beholding your order, and your steadfast faith in Christ. 
NOw he cometh to prevent an objection: Why Saint Paul (might they say) you know not us how we are in belief; (it may be these Ceremony-masters told them he was one that thought least of them) to which S. Paul answers, though I have not been with you in body, yet you are in my heart; I, in my mind, by relation of others; know how it is with you, I am in mind with you rejoicing, and fixing mine eye on your order, and the solidity of your faith towards Christ.  
Mark hence first: Doctr. There is a presence whereby Saints are one with another, though never so fare disjoined: Saint Paul absent in body, with the Colossians present in spirit. We believe the communion of all Saints. Now were there no way for them by which they might be each with other, how could they communicate together? but as we say, where the mind is, there is the man: Now the mind may be in heaven, in the utmost corner of the earth; wheresoever the thought and affection is, hither we are transported in spirit: thus Eliah saith to jehu, was not my spirit with thee? because God by vision showed him what his servant did. For look as a man may be corporally present without his mind there: so he may be in mind here or there where his body cometh not. By the mind is to be understood the operation of the mind, namely, the thought and affections.  
This therefore doth show us an excellent privilege of God's people; Use 1 that after some sort, as Christ is with us all to the end of the world, so we are with him, and one with another. For His bodily presence is not with us, but the presence of spirit and power never forsaketh us.  
Yea this must teach us one to be in the thought of another, Use 2 not to suffer it to be out of sight, and out of mind, as we speak in the proverb. It is to be bewailed that our hearts are no more with the Churches everywhere then they are. If we could sit still in our Chairs, and go hither and thither bodily, whither would we not go?  
Rejoicing and seeing] That is in spirit discerning as an absent thing, but by the image of it made present to the mind; for this is the difference of the Greek words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and with joy seeing their order and faith.  
Observe first: Doct. The nature of love, it rejoiceth (as Saint Paul speaketh) in the truth, in the work of grace where it is discerned: 
john 3.4.  thus Saint john; what greater joy have I then that you walk in the truth? How glad are loving Nurses and Parents of all comeliness and lovely qualities in their Children? Even so those who have Gods Nurseries, and are Fathers in Him, they joy in nothing more than in the external and internal graces of his children. On the contrary, how was Saint Paul grieved, when the Church of Corinth had such a blemish as that incestuous one uncast forth.  
Alas, we want spiritual love! Use let which end will go forward, keep from being whore or thief, though there be no power of godliness, no heavenly mindedness, no openness of heart, love appearing, we grieve not, though the souls of men lie in a dead swoone, for any vital action of the life of God, our spirits move not: if we perceive not forwardness of grace, we like josephs' brethren envy it, rather than take comfort in it; censure it as pride, humour, singularity; nay Pulpits sometimes speak this english.  
Your order] Observe hence: Doct. That all things in the Primitive Churches were most orderly constituted and carried. Look at the government, at the administrations, at the conversations of Christians, all you shall see were full of order. First there was an order of government; for where there is no government, there is no order. If all were one member, there were no order in the body: there were some governing, some governed. Governors such as laboured in word and Doctrine publicly, and ordinarily, receiving calling thereto from Christ; by his Church: or else such as attended the inspection of manners, not dealing ordinarily with the Word and Sacraments, but as occasion required, not by authority directly from Christ; but as delegates from the Pastors. There were Deacons, ministering in careful oversight of the poor. Finally, the assembly, which was governed by their leaders. For ministrations all were comely in their holy native simplicity which became; all seemly circumstances of time, and place observed in them. As I have received of the Lord jesus Christ, so have I delivered unto you. 
1 Cor. 11.23.  Let all be done decently. For their conversation, they went out and in about their own businesses; keeping their own ranks: If one did walk inordinately but as an idle tattler, he was noted, and they severed from him. 
2 Thes. 3.11.  They did go by rule, as in an orderly march 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 6.16. they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Thes. 4.12. walk honestly towards them that are without.  
Hence we may learn to mourn at the disorder every where, Use the pompous tyranny, the idle toyish ceremonies and fopperies in the Worship of GOD by Popish masspriests; the most wicked and yet uncensured conversations which may be seen amongst Christians.  
Lastly, Doct. mark hence; What a joyful sight it is to see souls cleave to Christ, and hold by him. A true hearted subject cannot but joy to see the subject cleave fast in all allegiance to his sovereign Lord the King: So it feedeth the hearts of the true servants of Christ to see others stand fast to Him. If you stand fast, we are alive. It is a pleasant sight to see a valiant man, being assaulted on every side, stand his ground and quit himself bravely: But for a soldier of Christ by faith on Christ to subdue all hostility of Satan, and not give back a foot is much more goodly and glorious to behold. Thus Saint Paul, now he saw the Devil brave them with terms of learning, the depth of philosophical speculation, and offering to make them ashamed of the simplicity of their profession, sometime foisting jewish ceremonies of the Law, that so he might adulterate the sincerity of their profession; sometime by advancing the dignity of Angels, offering to withdraw them sometime, from the meanness of their Teacher, who was no Apostle nor pillar of account, labouring to beat off this hand of faith from holding the Lord jesus, yet by the strength of Christ, they standing against all.  
But you will say, Object. you have said he insinuates their wavering.  
True; Answ. their faith might be solid and stand and yet be shaken a little too. A house that standeth and will stand firmly, shaketh when the winds blow about it: So faith is firm when true, and never shall fail, though it tremble when the gusts of temptation beat against it.  
Besides, this solidity doth rather note the soundness as opposed to hypocrisy, than the undoubted persuasion of it.  
Let us therefore be glad that GOD hath kept this Church; that all the Pope's malice, Use and the jesuites monstrous attempts could never prevail against it. So let us who have been often by Satan assailed, and yet stand by faith in that grace which Christ jesus hath brought us; yea when we see others whom the Devil doth many ways annoy, still keeping their innocency, let us (I say) joy in it, this is worthy our joy. On the contrary, how is the case of some to be bewailed who turn Catholics daily, halting betwixt God and Baal? it is a heavy sight; the Lord stay such apostasy, yea all revolting, which the world, that three headed monster, causeth in many.   
VERSE 6. As ye have therefore received Christ jesus the Lord, so walk ye in Him. 
THus fare you have heard the Doctrinal part of this Epistle with the digression annexed to it, from the four and twentieth verse of the first Chapter to the sixth verse of this Chapter. Now followeth the Second part of this Epistle, which is exhortatory, and it reacheth from this sixth verse of the second Chapter to the seventh verse of the fourth Chapter. The exhortations are of two sorts.  
Some general, that is, containing matter which all sorts and sexes, and conditions are to obey; which beginning in this verse reacheth to the eighteenth verse of the third Chapter.  
Some particular, that is, which do not concern all men and women in this or that particular calling of life, as Wives, Husbands, Masters, servants, to the seventh verse of the third Chapter. Where the conclusion beginneth.  
To return unto our general exhortations, they are  
Principal,  
Or,  
Secondary, serving to the principal.  
The Principal main one, in the sixth and seventh verses: the other following. First you have the duty itself, walk in Christ. Secondly the manner or consequents following on this their walking, described by two Cardinal virtues.  

1 Confirmed faith:  
2 Thankfulness.   
The first he doth not simply propose, but premiseth their good beginning, which hath the force of an argument thus:  
Those who have received Christ jesus the Lord, as their only Saviour, Priest, Prophet, King; they must in their whole course only acknowledge Him. But ye have received Him, that is, believed on Him as your Lord and Saviour: Therefore as you have received Him, so walk in Him.  
Mark first: What is the property of true faith; Doct. it receiveth Christ: even as the hand doth take a thing from another reached unto it; So doth Faith take Christ offered unto us, and given us by GOD the Father in the ministry of the Word and Sacraments: thus Galath. 3.14. CHRIST was made a curse, that we by Faith might receive the blessing of Abraham, the spirit promised: mark, receive by Faith, not into knowledge; for the Saints do not know only that the spirit is given of GOD to His children, but that it is poured on them in their measure, and received to dwell in them. john 1.11, 12. The jews received Him not, that is, they believed not in Him; but so many as received Him, He made them the Sons of GOD, even so many as believed on His Name; the latter words expound the former, yea faith so receiveth Christ, that He cometh to dwell in the heart. Ephes. 3.17. Hence it is, that faith is said to put on Christ; 
Rom. 13.  to engraft us into Him, to unite us with Him, as the members and head are coupled. For faith doth not only know and assent unto, but it hath a hearty affiance in it, which maketh us rest upon Christ, as made of God every thing unto us; 
1 Co. 1.30  Wisdom, righteousness, sanctification and redemption.  
It condemns the Papists; Use 1 for faith by their doctrine (as faith) hath no affiance in it, it is only a knowledge of Christ as a Saviour, without any confidence resting upon him as a Saviour: whence their Schoolmen dispute, that a man may be sound in faith; and in a damnable despair at the same instant. Now this faith leaveth Christ in the air, doth not at all apply him unto us. For as if one hold out a thing unto me and say, it is thus and thus; my sight, and conceiving what it is, without reaching my hand to it, doth not at all receive it: So while faith with the eye of it looketh on, and conceiveth what GOD offereth, but doth not by trust and confidence reach that which God offereth into the soul; we receive nothing, and therefore have no benefit by CHRIST. For as medicine, meat,  seen only and conceived on, but not taken in and put on, profit nothing: So in Christ, our medicine, our meat, our apparel, to heal us, nourish us and cover us in the sight of GOD. Wherefore labour for this effectual justifying faith, let the confidence of your hearts be toward Christ, that having Him within you spiritually, all his benefits may be yours likewise.  
This may serve to inform us something in the Doctrine of faith; Use 2 it letteth us see what is the ground of believing, surely the free offer of GOD. That which is the ground and warrant of receiving, the same is the ground and warrant of believing, it is the free offer of God. The offer of an alms from a rich man is a warrant sufficient for a poor man to receive it: The free offer of Christ to a sinner is warrant sufficient unto a sinner for to receive Christ. It is not then for a poor soul when he would settle the first ground of his faith, to look for something in himself that should make him worthy of Christ; but in this business there is nothing to be done, but for a man to go out of himself, and to take Christ with an empty hand, as He is offered; that is, to save sinners, to seek the lost, to heal the wounded, to feed the poor: The sense of nakedness and poverty is warrant enough for a man to receive Christ. This being well understood will be very available to settle the faith of Christians, to keep them from wavering in believing, whereunto they are exposed by Satan's malice; they cannot think Christ will save them, GOD will not look upon them, GOD will vouchsafe no such privilege unto them, because they are poor, blind, and naked: But I say, for that cause receive Him, and take Him for that end He is offered: therefore when the Lord convinceth the Church of Laodicea, thou art wretched, poor, blind and naked, than I counsel thee to buy of me eyesalve, that thou mayst see, and white raiment that thou mayst be clothed: Say not, Christ is not mine, I dare not apply Him, because I am a sinner; indeed if thou hast a purpose to go on in sin, thou must not venture to apply Christ: But if thou be humbled in the sight of thy own unworthiness, and dost account it the greatest favour of GOD to be freed from sin, thou hast good warrant to receive Christ thus offered; for so the LORD JESUS doth invite poor sinners; 
Mat. 11.28  Come unto me all ye that are weary and heavy loaden, and I will ease you.  
It may serve to teach us, Use 3 by way of examination to try whether we have received Christ or not. To receive Christ is a thing done with the whole heart: It was a question which the Apostles were wont to put when they received any man to be baptised, 
Acts 8.  Do you believe with your whole heart? as Philip said to the Eunuch. It must be a receiving of Christ with the whole soul.  
2 True faith apprehends Christ such a Saviour as the spirit of God in Scripture setteth Him out to be, 
Hebr. 7.25.  a perfect Saviour, who is perfectly able to save all that come to Him through faith. As He alone trod the wynepresse of God's wrath: So He alone worketh our salvation. This the Apostle presseth, because of the false Apostles that were crept into the Church: they would grant that jesus Christ, the Son of Mary, was the true Christ, in whom the jews and Gentiles should trust; yet they would have something else to be joined with him, they would have Moses joined with Christ, and the Law with the Gospel in the matter of salvation; against which the Apostle much laboureth, and to settle their hearts only upon Christ, excluding all other causes and things from having any hand or share in being meritorious causes of man's salvation.  
3 All is not done when the judgement is informed that Christ is the only Saviour, and a perfect Saviour without any act of ours concurring to merit salvation; there is another thing to be added which must fasten upon the affections: Christ must be received with the whole heart; not only with the understanding, but the will and affections, the whole soul must incline to it, thus to rest only upon Him, to prise Him only for Himself, faith fixeth upon the person of Christ, and takes all other things as consequents deduced from that which is in Christ: So the joy of a Christian, the delight of a Christian, the love of a Christian, should be fixed only upon Christ.  
4 There is yet another thing to be done: to receive whole Christ into the whole heart, is to receive Christ in all His offices, 
joh. 14.6.  I am the way, the truth, and the life; He is our way, He is our Peacemaker, so He is our Priest: He is the truth, as He is our Prophet, to lead us into all truth: and He is our life, as He is our King, and mighty Lord to work effectually in the hearts of all that shall be saved. Take Him thus: expect not only peace by Him, but truth also; nor knowledge of the truth only, but life also and ability to walk in obedience to that truth: thus you must receive whole Christ; not only as a Saviour to free you from the wrath of God, but also as a Lord and King to rule over you and to guide you. Hereby you may know whether you have received CHRIST or not.  
2 Mark hence: Doct. That true belief on Christ must have with it perseverance, and a life obedient unto Him. A true believer on Him must be a constant believer, and a good liver in Him; for to walk in Christ is every where to converse as those who must in all things acknowledge Him. As Christ is the author and object of our faith; so He must be the Sovereign commander, the chief worker, the end of all those works which I walk in, and occupy myself about through my whole life.  
But the phrase is worth the opening.  

1 It signifieth as much as to do all we do after the rule and command of Christ, the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. after CHRIST. verse 8. He is our only law giver, we are in all things to hear Him, and to attend His pleasure, not stirring without His warrant.  
2 It signifieth continuing in Him, in faith on Him, to which He hath brought us; not to recoil or give in.  
3 To walk in Christ is to set before our eyes His glory, as the white we shoot at in all our affairs great and small: Whatsoever you do, do all to the glory of GOD; and so of Christ. I count not my life dear, that I may fulfil the ministry which the Lord jesus hath given me: whether in my wits or out, etc. I am to the Lord. And what is more equal? when a woman hath married a man, must she not live to Him alone? Is she to be commanded by others? Is she not to seek to please him? to obey him, honour him in all things, with fear? How much more meet is it, that we being by the hand of faith contracted to our Lord, should live to Him? And as a woman new married must not start, but for better or worse continue where her faith is plighted: So must we, having given our faith not go back from Christ our husband, that hath bought us dear, and given us in jointure, heaven itself.   
Wherefore this must both admonish us of our duties, Use and be applied to convince such as say, they believe in Christ, but live not in Him, look not to His will, deny not themselves, seeking for His strength, labour not to set forth His glory. Nay they are at the command of men, what such and such like of, is their ten commandments, yea walk in the flesh, in obeying the lusts of their own hearts, following their own corrupt minds and affections, and the examples of others like themselves. O wretch hart thou not ashamed? hast thou the face of an honest man, and wouldst thou not blush to take a woman to thee, and make no conscience of following every trull, and leaving her so as she scarce from the beginning of the week to the end comes into thy thoughts? thus thou servest thy husband Christ.  
Observe lastly: Doct. That our good beginnings must be a bond unto us to make good proceeding. Have you begun (saith Saint Paul) in the spirit; and will you end in the flesh? have you suffered so many things in vain? So he exhorteth Timothy even from this that he had been brought up in the Scriptures of a child, and had made a good profession before many witnesses. We see that children, when that they have done already, is commended, it doth hearten them to further diligence. Besides it is a secret shame to leap from pale to sprig, and with the Moon to change our beliefs: Therefore even in this regard it enforceth continuance, to remember us what we have begun in. Besides, be that setteth his hand to God's plough, and looketh back, is not fit for His kingdom.  
Wherefore we must the rather (I say) hold on. Use What art thou ashamed to be counted an unconstant man, by ceasing in that which thou beginnest sinfully, and wilt thou not be ashamed to be variable in that course which is good and holy? Oh thou hast forgot this, who hast lost thy first love, who hast been more zealous, more careful of good duties; who hast embraced CHRIST more powerfully and affectionately than now thou dost: Why dost thou mar good beginnings with such slothful proceed?   
VERSE 7. Rooted and built up in Him, and established in the faith, as ye have been taught, abounding therein with thanksgiving. 
NOw followeth the manner of their walking on in JESUS CHRIST, which is described from the augmentation of their Faith, and their thankfulness for CHRIST, and the doctrine which brought the knowledge of Him unto them: The growth of Faith is described: 1. From the effects. 2. From the quantity. The effects of a proceeding faith, and obedient course of life led in Christ, are two: 1. A more firm union with Christ; this is set down by a double comparison: the one taken from trees fastening their roots lower and lower: The other from buildings, wherein matter is surely laid upon the foundation. The 2. Effect is the more full persuasion of the doctrine of CHRIST and grace of God brought them in the same, which is set down by the manner how it was to be held of them, firmly, even so as they had been taught by Epaphras. The Quantity followeth, abounding in your confirmed persuasion above named.  
The second thing followeth, which is also a fruit of increasing faith, even thankfulness for CHRIST and His benefits bestowed on us, and now more certainly perceived by us. So that this verse may be thus conceived: It describeth our coustant walking in CHRIST, and our Faith in Him, by these particulars.  

1 A more near Union with CHRIST; we fixing the roots of our affiance more deeply in Him: and like as it is in buildings; So we being living stones which more and more settle, as it were, by constant walking in CHRIST, on Him our Foundation.  
2 Our constant course bringeth us hitherto, that whereas we were wavering, touching the points of doctrine and God's grace, as they were taught us; we (I say) constant by walking in Christ, come to be strongly persuaded in all the matter of faith, as we first learned it from faithful teachers.  
3. This shall accompany your proceeding in Christ; that we shall abound in our persuasion of doctrine, and GOD's grace toward us.  
4. That better knowing the things bestowed on us, and eased of our doubting, which unbelief excited, we grow to unfeigned thankfulness for CHRIST and His benefits.   
The sum therefore is now easily set down:  
Continue in the faith you have begun in, and live according to His will, and through His strength on whom you have believed, growing by this constant persevering to be more nearly knit to Him, rooted and builded; more fully persuaded of the doctrine, as it hath been taught you, for measure more abundant both in knowledge and confidence; finally, hearty thankful for so great things given you of GOD.  
Observe first, Doct. out of the coherence; What fruit we get by constant going on in CHRIST; we come to have more firm conjunction with Him. When a young plant is newly set, the roots are of small depth in the earth, one may well pull them up with an hand, but as the tree shooteth up in sight, and bearing fruit, so it striketh the roots deeper and deeper downward; yea, both together, though it be not perceived: So that no force can move it: So in a building stones new laid while the mortar is yet green, may be pecked out; but when the cement is dried, and they are sunk down, and throughly settled upon the foundation, they are more closely joined to it, than they cannot be easily moved: So it is in us; we have not for degree so firm and near conjunction with Christ, but the more we live in Him, like good trees spreading in the sight of all men, and bringing forth the fruit of righteousness, the more we come to take root downward by a more firm confidence, which doth bring us to have a firmer conjunction, and more near union with Him. Our Union is answerable unto that which uniteth us. As the cause is in degree greater or lesser, the effect is answerable: Now at the first faith is weak, like a bruised reed and smoking week; but while Faith holding Christ, doth draw the Spirit from Him, which maketh it fruitful in good works; the more it exerciseth, the more it is strengthened: even as in babes, their powers every way at first are feeble; but the more they feed and exercise, the more they waste the redundant moisture, which before enfeebled their faculties, and put forth strength in all their operations. Saint Peter, when faith was weak in him, at the voice of a Damsel was shaken: by walking in Christ awhile, he was so rooted, that threatenings, whip, imprisonments, conventings before great power, martyrdom, nothing could shake him.  
Wherefore, let us walk on without fainting, Use 1 hold on in Christ: this will bring us further and further into Christ. What if thou standest not so firm? what if little winds seem to shake thee? go on, thou shalt grow rooted in him thou knowest not how; yea, while thou dost thus (though thou shakest) thy root doth strike lower and lower into Christ. Many are moved to think how weakly they are fastened, how slenderly they are rooted in Him, but to be rooted is not every believers state, I mean thus deeply rooted: this is the condition which they attain who have long walked in Christ.  
But what then if Christians be not at first rooted? Object. a weak faith may be quite overthrown.  
True, Answ. if they be not rooted in any manner; but this they are from their first setting into CHRIST by faith; yea, so rooted that they shall never fall altogether: but this is an higher degree of rooting, which doth not only shut forth falling, which the other doth also, but even that shaking, and more grievous tottering for the most part, which trees may have, and stand nevertheless, to which the former degree is subject on feeling every wind; I say for the most part, for such may be temptation, and desertion meeting, that rooted David may shrewdly totter.  
Hence may be showed men why they are so weakly grounded in Christ; Use 2 because they walk so loosely and remissely, so abound with green lusts, which craze their faith rather, than confirm it.  
2 Mark when he saith; Walk on in Christ, confirmed in faith, growing to be settled in ●ull persuasion of the doctrine and grace brought unto you.  
Observe hence; Doctr. That resolved persuasion in the doctrine we profess, and grace we believe, groweth out of a constant course in faith and obedience. To be fully persuaded, is not attained the first day; Lord I believe, help my unbelief: Faith is mixed with doubting at the first; but in progress of time we come to out-grace this wavering, of which all believing hearts complain at times justly: This was Abraham's prerogative, he was fully persuaded of that GOD had promised him, without once making question of it. There is no man learneth any Art, who at first can see how every thing is true, which others skilful therein tell him; but oportet discentem credere; believing that which his master saith, and going on with it, he cometh in the end most fully to discern, and be persuaded of all things: So it is in this Art of arts, and so much the more, by how much it is the more divine, and surpassing all natural capacity than others. When a man recovereth some long sickness, and beginneth to walk; he walketh with great feebleness and faintness: but going on in exercise and diet, nature overcoming the remainders of sick matter which were left, he goeth strongly, and feeleth not his former imbecility. So when God healeth an unbelieving heart, there are at first such relics of unbelief as make him full of doubting; but going on in CHRIST, the Author and Finisher of his faith, GOD doth so assist his faith, that it subdueth this contrary form; so that the man walketh confirmed in those things which he believed sometime very waveringly.  
The use of this is, Use first to encourage those weak ones which are at a stand, know not what to think of any thing almost, yet mourn under this as a burden, and hold their LORD CHRIST: be not dismayed, go on, thy judgement shall be strengthened; yea, while thou walkest thus, thou art in growing to it, though thou canst not discern it. Who that saw a link beaten against a wall, would not think it would be put out? yea, this tendeth to make it burn more clearly: So thy faith thus knocked with these doubtings, shall when it getteth up, be so much more confident.  
Here we are given to understand, Use 2 whence it is that men are neither flesh nor fish; profanely, not mourningly will say, in faith he were a wise man that knew what he might believe, they know not for their parts: one saith one thing, another the contrary. What is the cause of this? O thou hast not yet walked obediently after the rule of CHRIST; therefore GOD giveth thee up to darkness.  
As ye have been taught] viz. As you have been taught by Epaphras: Note hence, a point of wisdom in Saint Paul, and mutual honour, confirming and countenancing Epaphras a faithful labourer. Which is our Pattern for imitation: the honour we own our brethren requireth it: the love we bear the truth, doth require we testify for it; yea, the care of others salvation doth move us every way, to make God's wholesome truth grateful to them. For men of note having heard some of less reputation preaching after them; it is not amiss to have recourse to their matter and sayings, and mention them with honour.  
Again, it seemeth insinuated hence, that the Devil did a little move them to unbelief, even from this circumstance, though they doubted not of the Gospel; yet whether, as he taught it, or no, it was true that might be questioned: which if it be; we may see that continuing in faith and obedience, will make us outgrow such carnal exceptions, at which sometimes we stumbled. If the Devil cannot bring us to say, the meat is naught, yet he will make us to think it is not aright handled, the Cook is not as he should: Thus many think, though they cannot gainsay the matter, why the man is no great scholar, no Doctor in schools, he preacheth plainly, not a testimony of Fathers, nor sentence of any Author. Well, if thou hast an honest heart, go on in CHRIST, and these things shall vanish. This by the way.  
3 Mark he saith; abounding in it] whence we learn, What constant walking in CHRIST will bring us to, Doct. and what we must endeavour to, not only to be well confirmed, but to abound in persuasion. Let every man abound in this sense. If we do any thing of things indifferent, or believe any thing, it is good to abound in the persuasion of it. A man cannot trust God too much; a man cannot go too fare in this which doth glorify God, and put to His seal that He is true, and good in all He speaketh to us. We must therefore endeavour it. Beside, as waters a while dammed down that they could not have course, when once they break thorough, they overflow all fare and wide: even so doth Faith borne down a while with doubting, so much the more abundantly break out, and drown all scruples in us: Or as fire long smothered and smoking, at length breaketh out with flames that touch the sky, and like another Sun enlighten the air; So doth true faith, when it swimmeth from under these waves of doubting, which sometime overwhelm it.  
The same uses which before, may serve for this point.  
Especially this confuteth Papists: Oh, say they, Use take heed of too much confidence, lest you presume; but God speaketh of true faith, as if this were the only measure to keep no measure. Indeed carnal presumptions, as faith on our own worthiness, works, etc. we cannot too much abandon, but belief grounded on God's truth is not this; while they hang it upon the Churches yea and nay. But Saint Paul speaketh of the Gospel, and this faith he calleth for, which did root them in Christ.  
But who can be sure of repentance and faith? Object. many have been deceived, judging wrong.  
He that hath them may know them, Answ. and shall in time when infancy is over, and temptation doth not intoxicate. For those that have been deceived, though one in a dream thinketh he eateth, and doth not, this hindereth not but a waking man who truly eateth, may know the same infallibly.  
Lastly, mark; What walking in CHRIST hath at length going with it, hearty thanksgiving; while we know not through weakness, the things bestowed, there is little thankfulness that can come from us; but as we grow up to see what is given us, thankfulness getteth up also. You see in babes, though their parents do hang never such rich jewels and bracelets upon them, alas they cannot thank them, for they know not how they are adorned; but let them come to some knowledge, and give them a thing, than they will a little thank you; but let them grow to ripeness of understanding, and give them some great precious things, they will be much affected. Two things breed thankfulness; the one knowing that the benefit is of worth: The second, that this thing so known, must be given and received. Now knowledge and assurance that all the benefits of CHRIST are made ours, these are faith; and as they do grow from one degree to another, so thankfulness followeth, even as the shadow the body, answering proportionably.  
This thus opened, Use first letteth us see the Popish Church hath no true thankfulness; for what man can be thankful for a thing which he doth not know what it is? Now so it is, that they say, no man can know love, repentance, pardon of sin, whether he hath them in truth, or whether those he have be counterfeits. Say one should give me a Diamond, but yet could not know possibly whether it were a Chester-stone, not worth twelve pence could I be thankful? Nay we must know for what first by their leave. Again, say one shown me a thousand pound, but would not let me know he would give it me, only leave it upon a peradventure; could a man be thankful for this? Nay, we would say, I will thank you when I have it. If we have it not in possession or certain hope, it is as nothing to us.  
We must be stirred up to increase our thankfulness to GOD for these mercies: we are thankful in other matters which are nothing, compared with these. If we be not come to this, we make no progress in faith, nor walk not in Christ as we should, we know not what is bestowed on us.   
VERSE 8. Beware left any spoil you through Philosophy, and vain deceits, after the tradition of men, after the rudiments of the world, and not after CHRIST. 
NOw the Apostle cometh to secondary exhortations, which are assistant unto the great one, of walking in Christ; they are of two sorts. 1. Cautionary prohibitions, warning from such things as draw us from Christ, to the end of this second Chapter. 2. Precepts of Practice which must be observed, that we may go on in Christ, from the beginning of the third Chapter unto the eighteenth Verse. The first sort beginning in this Verse, is first set down generally to the sixteenth Verse, after more specially to the end. In the general prohibition we first see the dehortation: after the reason. The dehortation containeth two things: 

1 The evil they were to avoid.  
2 The means of breeding the evil.    
The first, Let none make a prey of you; that is, carry you away who are the sheep of Christ, from His fold, the true Church, into their own, which are Synagogues of Satan, that is the force of the Word. The means tending hither are two:  
First, Philosophy, which doth Synechdochically note all humane wisdom unsanctified, with the doctrine it teacheth, and the show it maketh.  
Secondly, Vain deceit, which might signify sophistical Logic: but this is a principal part of Philosophy. Some think it to be thus meant, Philosophy, which is vain deceit; but the conjunction doth show that here a distinct thing is meant: therefore I take vain deceit here for all religious rites which carnal wisdom inventeth, and obtrudeth, called so; first because they miss the end of pleasing God, at which they aim: Secondly, they are empty of that grace being not sanctified by GOD, which they seem to have, and therefore are empty deceits; in which regard Saint Paul calleth these rites disannulled by God, and affected by men, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, beggarly elements; not having a jot of true grace of the Spirit going with them, and no doubt but this is here meant: For the Apostle specisying the things after which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Vers. 20.22. he hath the intercession of Angels, and the jewish rites, which some would have put upon them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; the reason taken from the original quality of these things, which is set down adversatively thus: These things come from man, they are carnal and worldly, not after Christ, that is, having Him their Author, not spiritual. And first these words do seem to intimate whence these things come to have such efficacy of deceiving; even from hence, that they are countenanced with humane authority, and are for their quality carnal and worldly things. 2. Here is a reason included thus: Those things which are not after the rule of Christ, we must not follow, who have received Him, and professed that we will walk in Him: But Philosophy and empty rites of religion, are after man's wisdom and the world, not after Christ; therefore we must not let any deceive us with these things. In the Verses following, to the sixteenth Verse, is a double prosyllogisme proving the first part of this reason (for the second is passed over as evident) it stands thus:  
That which is not after Him in whom is all the Godhead personally, that you must not receive:  
In CHRIST is all the fullness of the Godhead personally:  
Ergo, etc.  
Secondly; that which is not after Him through whom, and in whom you come to receive the fullness of spiritual gifts, as the removal of guilt, and blot of sin, and quicknance with the life of GOD, freedom from the yoke of the Law, victory over spiritual wickedness: what agreeth not with Him in whom ye have such benefits, that ye must not receive, unless you would forsake these unvaluable blessings: Now admit that; unless you will leave Him, and forgo these great benefits ye have in Him: this is the disposition of the argument to the sixteenth Verse.  
Now to return, observe first from this eight Verse: Doctr. That to yield to erroneous doctrines which corrupt reason teacheth, do take us from Christ. See you be not made a prey, led away captive, as those that are vanquished in battle: therefore it is plain that the yielding to such things, doth make a man a spiritual captive, and lead him from Christ: this is it that maketh the Apostle say, Gal. 5.2. If ye be circumcised, and seek salvation by the Law, you are cut off from Christ, Christ shall profit you nothing: For look as evil weeds do suffocate good corn, and Ivy killeth the heart of Oak: So heresies and false worship will kill grace, if they should be fully entertained; which maketh Saint Paul say of Hymenaus and Philetus, who denied the Resurrection, that they had subverted the faith of some who attended unto them; prevailing against their faith, they could not but withdraw them from CHRIST, with whom we are coupled by faith only.  
But two things may be objected: 

1 That much stubble may be builded on the foundation, and therefore CHRIST and such things stand together.  
2 That true grace cannot be prevailed against.    
Answ. To the first, it is true, many opinions may be received, and erroneous rites used, and yet CHRIST be held:  
But, 

1 It must be done ignorantly.  
2 With a mind teachable, and ready to give place when light doth evince it.  
3 In points not directly fundamental, that is, such as are so main, that without them there is no salvation; or of so clear consequence from them, that who so truly is persuaded of the one, cannot but see the other: As that CHRIST is both GOD and perfect man in one Person, is a point fundamental: That Christ hath two wills distinct, is of clear consequence; for who so is GOD, hath a most free and almighty will as GOD, and who is perfect man, hath a humane will like man. For as not every wound killeth a man, but if the heart or brain be pierced, life perisheth: So it is here; if the soul in things fundamental be truly touched, it is divorced from Christ. It is answered then to the first, that stubble may stand while it is admitted ignorantly, with a prepared mind to disclaim it, if it be found such not directly crossing the foundation: Now it is not fully received in a mind thus qualified; It is seen in experience that a man going where the plague is, not witting of any such thing, taketh no hurt often: So in this matter.    
To the second, it is manifest, that as those who have that precious faith of the Elect, which faileth not, cannot be prevailed against: So GOD doth never leave them to yield unto any herefies directly fundamental, or wittingly and willingly against eviction, to persist in them.  
This is to be marked against such as think it no such danger to reconcile in many points with Papists: Use A little leven is perilous: if any should offer a fare off to filch away our earthly substance, we would betime stand on our keeping; let us be more  of the pearl of the Gospel.  
Again, we see hence what to think of the Papists Church, the state of it is dangerous; so that though God hath a remnant known to Himself; yet the general estate of that Church, cannot but be comfortless: because since Luther's time, and the Council of Trent, the pillars of that Church representing the whole, have against most clear light withstood the truth, and have joined such pertinacy to error, that they anathematise whatsoever shall be brought against them.  
2 Mark, Doct. What hath been an engine of Satan against the faith, even the wisdom renowned of the great of the world, Philosophy: This kept many from entering the faith: When Saint Paul disputed of the Resurrection, the Athenians mocked him. This made many, brought to the faith, stagger, when they could not answer the plausible sophisms, they were dazzled with the curious subtlety that did shine forth in it; this drew many from the faith, and be got heresies (for heresy is an error held with pertinacy by them who sometime have been believers.) Hierom saith, Philosophi sunt primogeniti Aegypti: and other of the Ancient do brand it bitterly. No wonder; for than it was generally received as the wisdom of the world, every quarter of the earth, as it were, having their Philosophers, whom as Sect-masters they followed: then there were Peripatecians, Platonists, who, as it is likely, troubled these Colossians, Stoics, Epicures. What bred heresy in the article of the Resurrection, but this? What in the point of the Trinity, three Persons, and one Essence? What in the Person of Christ, why not two Natures in one Person, the one being an Essence without being, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this or that thing subsisting by itself, because the like is not in all Nature. What made Arrius sow his conceit? prefidence in his Logic, for he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as story reporteth. Finally, what maketh the Papist he will not believe that a man is formally righteous before God, by righteousness in Christ's Person only imputed? Even this, because in all Nature every thing is that it is formally by something inherent in itself. No man wise with another's wisdom, etc. this is the fruit that Scotus exclaimeth on, Doctores theologiae Philosophiam cum theologiae maximo cum fructu miscuerunt. If Saint Paul would show what this fruit is, he would doubtless answer, much error; which Trithemeus well-witnesseth, Sacra Theologia Saecular is Philosophiae mutili curiositate faedatur: This is sufficient to show that this humane wisdom if unsanctified hath always been a Moabitish minion, whose aspect is so amiable to a carnal mind, that he hath won unto himself by it not a few; and no wonder, for the wisdom of the flesh is enmity to GOD, and the reason of it so fare as corrupt, must be captivated to Christ.  
But some may say, Object. may we not have Philosophy in regard, or is all knowledge dangerous and of no use?  
Philosophy is double, that which is truly, Answ. or that which is falsely so called: that which is true Philosophy, is that which man, agreeably with his darkness, but relics of sight conceaveth, and that often not without some more than common illumination of God. Philosophy, falsely so called, is what men, not as men, but singular persons erring, have broached as truths. Now this last is at all hands utterly to be abandoned. For the first, this also in men unregenerate, not of itself, but through their corruption, is an enemy to grace. Secondly, this is of itself good, and through grace, sanctified to good uses. First it helpeth grace better to apprehend, and more fitly, to teach others the things it knoweth. Secondly, it doth help and exceedingly further every believing man, that with it he groweth more confident; for though I believe not for reason, yet seeing the consent of reason, my belief is furthered; as we that love God for Himself, yet enjoying His benefits, do more ardently affect Him; this use Christ gives us to understand; Spirits have not flesh and bones as I have: Doct. and we abhor the transubstantiation of the Papists more confidently doth pre-ground, that by good reason it is eviced. 〈◊〉 〈◊〉 nothing but evinceth and better silenceth Heretics religion, whereby their own sword killeth them: Thus Saint Paul evinceth the Corinthians out of nature, who through natural reason impugned the resurrection of the dead. To know the creature, is of itself good, a ladder to heaven, a spectacle wherewith heavenly things may be better discerned; yet our corruption abuseth this, priding itself therein, as if there were no higher, fixing itself on this beauty it discerneth, neglecting to go to the top, while it lodgeth itself with delight and admiration in the workmanship of the stairs by which it should ascend. Sometime by knowing the excellency of the creature, it doth grow to think that there is no higher happiness then to possess it and the delight of it. As a beautiful complexion is the good creature of God, yet oft misleads a corrupt eye: So this mental Helen (if I may so call truesecular knowledge) doth too much enamor our carnal understanding.  
The use of this is first (though we must not reject the seeking, Use nor all applying of this knowledge, which out of profane philosophy is learned) to reproove such as do too highly extol it, yea account of Aristotle, as if he were a forerunner of Christ, and a pillar of the Gospel, and of Philosophical sciences, as if a man could not be a good Theologue that were not skilful in them: as if supernatural divinity stood in need of philosophy, as the understanding doth of inferior senses; whereas it is nothing so: for the supernatural gifts of the spirit enlightening by the word of God that makes a divine, not any humane literature: and therefore we read of few wise of the world converted, when babes and the foolish ones in comparison were enlightened this way: Besides the Apostles themselves were this way not trained, as Ambrose saith, Credimus piscatoribus, non dialecticis, this is an extreme as well as the other. Yea often the Lords children may too much stand upon it; for our understandings being more natural than spiritual, are ready too too much to incline to that which is connatural unto them, I mean an object proportioned to their natural forces. Hence in the primitive Churches the Christians were too much dejected in the want of it, and too little prized their own knowledge, for the simplicity which to carnal judgement seemeth to be in it. Even as Christians in poor bodily raiments are not so much comforted in the clothing of their souls, as dejected in the mean attire of the outward man, withal too much esteeming the pompous rich apparel in which others ruffle: So in the mind; for the soul is clad with light of knowledge, as the body with bodily raiment. When it wanteth this secular glorious raiment of Philosophical sciences, it is more often cast down then it should, and too much esteemeth the presence of it in others. Yea hence sometime they grew to be weakened in faith, when they could not answer those difficulties which the wisdom of the natural man objecteth, whereas they should have counted the voice of Angels (if opposite to the Gospel) utterly accursed. True it is that grace turneth this complemental knowledge to the further confirming of us; but it is as true, that the same spirit doth make the want of it an occasion also of greater affiance: even as all earthly means of working this or that, help a heart sanctified in belief, so the absence of all means occasion faith to be more intensively set on God, from whom cometh our help.  
And vain deceit] Observe hence: Doct. That Satan by empty shows of religion, standing in vain rites, doth prevail against many. For this vain deceit is nothing but the empty, and deceivable practice of religion, whereby he drew many from the simplicity of the Gospel. How did he ensnare those primitive Churches, but with obtruding upon them beggarly elemental services and bodily austerities which profited nothing? And how hath he brought the Papists to this pass in which they are, but by foisting in all kind of empty toyish rites that either judaisme or Paganism could afford, and by magnifying such canonical austerities to which their Monks and Anachorets' were addicted? There is nothing to be seen but such empty deceitful toys in all their service of GOD, their mass, their precessions, Palm branches, ashes sprinkled, their whip, hair clothes, holy water, censings, pilgrimages, adoration of relics, etc. For look as children will be quickly won with fine puppets and babies, and joy in these things more than in substantial matters: So these who are without all heavenly wisdom, or have but infantlike understanding, such ware as this is very saleable in their eyes, and doth easily ensnare them.  
Wherefore let us, Use knowing our own weakness, and the Devil's malicious subtlties, knowing likewise the nets he layeth, let us be wise and not bite at such vain baits as these are, which he casteth in for us.  
2 Observe hence: Doctr. All religious observances contrary to the word of GOD, are but deceitful vanity: vain deceit. In vain do you worship, 
Mat. 15.9.  framing religion, after the precepts of men; saith Christ.  
For first, they have not any grace accompanying of them; as enlightening the mind, confirming the faith, stirring up devotion: for these things accompany outward services by force of God's spirit working in them, not of themselves: now God's spirit doth not work in any other than the Lords Ordinances.  
2 They go for religion, but are not so indeed; for true religion, the soul of it, is not simply to do this act, but to do it with relation to GOD commanding; now this cannot be in things God requireth not.  
3 They miss the end which is pretended in them, for they please not GOD; wherefore as we say of wares deceitful, which look well, but want the substance, such are all things intrinsecus defectuosae, as they are called; as for example, counterfeit money, which hath the colour, stamp and touch sometime, yet is inwardly no such thing, we may say such things are vain deceit, for they are but shows that mock such as they are put upon: So in this matter; even as the Papists confess it of their false relics which are not such as they are affirmed; So we may truly say of all their religious practice in a manner.  
The use is therefore to make us wary that we be not cheated and beguiled this way. Use We would be loath in any commodity, or if we received money, to take a slip amongst it: but how wary should we be not to be beguiled in matters of so great consequence as these are?  
According to the tradition of men] Observe hence: That the authority of man in matter of doctrine, and religious observance, is not to be respected, against the Word of GOD. Doct. Men of estimation have always been of some regard, so fare that their opinions have been entertained because they were theirs. This made the jews so erroneous, the authority of their great Rabbins; and traditionary divinity was so embraced by them, as CHRIST saith, It was said of old, but I say: So likewise concerning matters of rites, their washing hands with signification, they call it a constitution of their fathers; this was in the Primitive Church continued, that many were so addicted to some men, that they would receive the things fathered upon them, though discrepant from the Evangelicall doctrine: So that in Tertullians' time many did defend that the Apostles did not write all truth for us to know, but that there was a more perfect divinity, which was traditionary; 
Lib. 1. cap. 23, 24.  yea in Ireneus time before Tertullian. For this is the property of Heretics, to calumniate the perfection of the Scripture, neither do they ever fly to it, but only to the bark of the outward syllables, that they may so avoid the substance and matter of it, which is most manifest. And so Arrius did fly from the wholesome phrases and manner of speaking in the fathers, to the express syllables of Scripture, in which he would have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shown him quoad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and the authority of antique tradition is so forcible that it beguiled some of the Fathers, drawing them to use some ceremonies utterly ungrounded in the word, as milk, and honey in baptism, giving the Eucharist to children, not kneeling, from Easter to Whitsunday. But how did Tertullian then show that traditions were not to be regarded which were beside the authority of the Word, in matters of faith and manners? even thus: The Apostles were sent by Christ; If therefore they did not publish things faithfully, either they weigh were unable, or not sincere, and Christ blame-worthy that would send those so qualified: we may say either they could, and would not, would, but could not, or else were willing and able, but might not.  
That they could not is absurd, who had the gifts of the Holy Ghost so abundantly.  
That they would not, is unlikely, who were so faithful, and who suffered all things, yea death itself for the Churches good.  
That they might not, least holy things and that more perfect should be too much divulged, and so Pearls cast before Swine; for Christ bid them speak all things they heard from Him (yea though in secret) upon the house tops. And as for Dogs and Swine, there is no fear; for the Bible, though open, is a clasped book to them: as for others, all the counsel of God belongeth to them. Thus you may see the truth of this, that humane authority hath been a back to error, and an allurement from the faith.  
Let them not deceive you with things after the tradition of men.  
First then by this we come to discern the deceived estate of the Roman Church; Use 1 for one egg is not liker another, than they to those old Heretics, and the Principal part of their belief and practice hath no better ground than tradition, without the Word.  
2 This must teach us not to stand too much upon the bare authority of men, as to pin faith upon their opinion: Omnes patres, & tota schola are not the Old and New Testament. We all incline to speak as they. Which of the Rabbins and Doctors of the law believe in Him? and to reject that which cometh not ushered in with humane testimonies; whereas we should not receive any thing because men affirm it, nor deny any thing in this regard simply, because great Clerks are of another judgement; though we must not on the other extreme pass by Antiquity and modern judgements, upon a self willed fancy, as if they were not to be heeded.  
You will say then, what use are we to make, Object. how are we to be disposed to them?  
Say I conceit this or that opinion, but I see, Answ. as it is told me, such are against me in it, of worthy note: knowing this; 

1 I am so fare to respect this, not as therefore to discard it, and judge of it as erroneous; but only not to precipitate any determination against them.  
2 I am to have the more jealousy of that which by opinion I conceive.  
3 I am to excite myself to the more full inquiry, to see what grounds they had, what verisimilitude at least for their sentence.  
4 If I find myself in the truth, I am with the more humility and thankfulness to embrace it, when I see that even men of greater parts had it not showed unto them. So on the other side the Fathers say this unanimi consensu; I do not therefore believe it, this were humane faith; but I account it a presumption, that the thing is true. Secondly, I search the grounds of it with more alacrity and confidence. Thirdly, I having grounded my faith on GOD'S Word, am in this regard, more confident in my persuasion.    
Lastly this must teach us to adore the fullness of the Scripture, Use according to the which who so speaketh not in the things of God, speaketh without understanding; for whatsoever any knoweth out of his natural wisdom is foolishness in God's matters; but what he knoweth without the Word he hath it out of his own wisdom: there is no shift unless we will say there is place for revelation, without the means of the Word; therefore what he thus speaketh is foolishness: the Word containeth all things, if not in syllables yet in sense, that are needful for faith, and manners, yea directions for all indifferent things, which are variable.  
According to the elements of this world] Observe first: What maketh error, Doctr. and false worship so infectious, even because they are carnal savouring of the flesh; and after the fashion of this world; like lips love like lettuce: now we are by nature in error, and therefore Saint Paul saith that heresy is a work of the flesh. Again we are sensual, and therefore delight in such fashion of worship as is not spiritual, but feedeth the sense, and hangeth us so up by the senses, that we ascend not to spiritual contemplation. Many marvel why so many profess and daily fall to Popery; but they might as well marvel why frogs love the fens: for the truth is, it is natural to the corrupt man, all is sensual, and of this World: Such a Princelike Clergy, such sumptuous Temples, and goodly pictures, heavenly music, odoriferous incense, all exercises such as their own strength may undertake, every thing of this world: the world cannot but love his own; and therefore unregenerate men cannot but affect these things; yea we need no better confirmation than that petitioner, who did prefer this as one motive for toleration in commendation of their religion, that it was sensual; it had to please the sense in it, and is the reason why the sincerest reformed Churches, that have cut off all these fleshly services, are by all sorts of worldly men the most maligned, because they have the least with them to feed the senses; nay nothing but that which CHRIST hath left, which because it is commanded, is therefore odious.  
The use is, Use that we would take heed of worldly fashions and such things as please the carnal understanding, and natural man: this is a presumption against them, that they are not right; for as Saint Paul saith of men, so we may say of religious observancies: if they then please corrupt men, and suit with their corruption, they are not the ordinances of CHRIST. Yea even hence they are to be resisted, because they are after the guise of this world. The Primitive age kept it, that they would not admit the least Pagan rite or jewish ceremony; they would not have a Sermon on Saturday, and allowed a kind of trading on Sunday; out of exercises on this ground: Ages following were not so cautelous.  
Again, seeing these words do not only point at that which maketh these deceits effectual, but also give a reason to us that are in CHRIST why we should beware of them, Doct. note hence: That upon this ground we are to resist all false superstitious rites of religion, because they are after the fashion of this world. The things of this world are enmity to GOD: and in this that exhortation taketh place, Rom. 12.2. Fashion not yourselves to the World: The not observing of this rule hath brought all miseries upon the Church: when men to gain the Gentiles would take up their rites a little altered, when they would come to the world a little, thinking they should never meet till they yielded a little. Thus many now a days think it wisdom to retain some things, though altered, common with the Papists, that we might gain them more commodiously. But though there be place for some indulgence this way, and therefore for a while toleration and practice of some thing more indifferent, yea and so far as edification and avoiding offence, a law made for such things, yet this must be in indifferent things only, and that for a time only, lest they plead themselves as perpetual by a kind of prescription; which was the ground of the Nazarites heresy, as S. Augustine thinketh.  
Wherefore when we would heal men, Use let us not be ficke with them, for this is folly: But remember that safe maxim, contraria contrarijs curantur. Let us recover them with giving them an example of spiritual worship; lest admitting a little poison, we hurt ourselves more then with all our good beside, we can help them. You that will walk in CHRIST, be not deceived with things after this world.  
Lastly mark by the opposition: Doct. That what is merely grounded on tradition, and what is carnal and sensual in God's service, is contrary to CHRIST. In CHRIST all things are new, the old carnal worship is changed into a spiritual, according to that john 4. and for all pure humane traditions in GOD'S matters, they are accursed. Gal. 1 9  
Which is to be marked against the Papists, Use who reconcile humane traditions, and make them according to Christ, who will also have all their carnal rites agreeing with Christ.   
VERSE 9 For in Him dwelleth all the fullness of the godhead bodily. 
NOw he setteth down the reasons why these things not being after Christ must be avoided: the first taken from the alsufficiency which he hath in himself; the second from his alsufficiency to us.  
You must not listen to others besides him, who is not man only, but very GOD, in one Person: But such is CHRIST; or in CHRIST dwelleth the fullness of the GOD- head Corporally; these are all one in sense.  
To open the words, before we come to the Doctrine.  
In Him] That is, in Christ-man, or in that person whom we know to have had a body and soul like us, is the same divine Nature which the Father, and the Spirit have. Or it may be construed thus: in Christ, that is, the humane Nature of Christ dwelleth all the fullness of the Godhead, that is, God the Son with His infinite deity, which cometh to no more than this, God the Word was made flesh. But the former is better, because this phrase, the fullness of the deity, doth note the divine Nature, without any personal relation of it: whereas the second sense doth necessarily take it to signify the Person of God the Son with His Nature. Secondly, Christ man is fitly called God, and therefore in Christ-man the Godhead is said to dwell properly: But CHRIST His humane Nature may not be said God, and therefore the Godhead is not so fitly said to dwell in the humane Nature as in the person denominated after it, that is, in Christ-man.  
All the fullness] That is, the whole infinite indivisible Nature of GOD. bodily] that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Essentially, or Personally: the Greeks' call (body) as we in our vulgar tongue; here is no body, that is, no person: so we say, bodily peril, for such danger as toucheth once person.  
The sum.  
For in that man Christ jesus the whole infinite Nature of God dwelleth: not as in all believers, who are His habitation; nor as in His beloved Prophets, in whom he spoke, and gave His Oracles, nor as in a material Temple, which is different from the substance of him that inhabiteth; but bodily, that is so that this Divine Nature with the humane maketh one Person.  
For the Doctrines.  
1 We see in general: What must make nearest in Christ only as alsufficient, even this; that we know Him God blessed forever: Shall not God all-sufficient in Himself, to Himself, to all the creatures, shall not He undertaking to be our King, Priest, and Prophet be all-sufficient for it? We fitly leave men seeking supply at God; but to turn from God to men, is to dig puddles, and leave the spring of living waters.  
Hence than first gather to thyself, Use how absurd those Papists are, and how far from considering that which they know, that Christ is God: would they, did they weigh this, be so bold as to add to His institutions, to take away, as in the Supper, the Cup? would they leave this Sun of righteousness to follow the blind star of their traditions? let them say what they will, they do not truly consider this.  
Let us likewise confirm ourselves in our resting only on Christ, even from hence that He is God; Use 2 let us say with Saint Peter, Whither shall we go? thou hast the words of eternal life; thou art the natural Son of God, thou art all-sufficient.  
In particular mark three branches of this Text: 

1 In whom this dwelling is said to be.  
2 What is said to dwell.  
3 In whom.    
1 Note: That we must not look at Christ as mere man, Doct. but life up our minds to that invisible nature which is in him. Those that saw Him on earth, whose eyes God opened not, they saw nothing but man; and therefore not knowing any thing else, they crucified the Lord of glory: And thus we all naturally are ready to know him after the fresh; but when God giveth us that eagle's eye of belief, the evidence of things not seen; then we see that God is with this man, as being now substantially united to Him, and made a part of His person. This maketh Christ say, when Saint Peter told Him: Thou art the Son of God: Flesh and blood hath not reveiled this to thee, Peter. And what doth make the Apostle often inculcate such descriptions, but that we are slow of heart in considering this point? For as many see a house or a tent that see not the inhabitant, and as the body is hid when the apparel is discerned: So this humane nature, unless we get the better eyes, may be seen, when the deity which dwelleth in it, is not perceived.  
2 Mark: Doct. That all the fullness of the Godhead is communicated with Christ as man, the whole entire nature of God. I understand by communicated as much as is united: dwelleth bodily; that is, in unity of person with Christ-man, or in the same person with the humane nature. For the divine Nature is a thing most simple, not having bodily quantity, one part out of another, nor yet any composition in it. Now that which is not compounded of parts cannot be divided. If a man have house and land, he may give to one Son one part, to the Wife another: but when the divine Nature is communicated, it is all of it given, or none at all: Thy soul cannot be divided one part from another; thou canst not cut the light, how much less canst thou divide the Divine Nature?  
And this is to be marked against the Lutherans, Use who imagine a communion of the Divine properties with the humane nature in part only; for they give it an omnipotency, the omniscience of the Godhead, but not the eternity and simplicity: whereas the Scripture knoweth no union nor communion of the Divine Nature with the humane, which is not of all the fullness of the Godhead. No, it is so absurd, that sound reason cannot imagine it, without making the essence of GOD such as may be divided, one part being where another is not.  
3 That he faith, the fullness of the Godhead is in Christ; hence it is to be noted: That not created gifts, Doct. or miraculous effects of the Divine Nature are united with Christ man, but the deity itself, the fullness of it, yea the whole fullness: which is to be noted against Arrius, and all such spirits.  
Again, this showeth, that the same singular Nature is in all the three Persons; for he speaketh of the Godhead in the singular number, as being but one; and as it is in the Father without controversy, so it is wholly in the Son also: as but one Sun in the firmament, in which the whole kind of the creature subsisteth: So there is but one Divine Nature, neither indeed can be: for the Divine Nature is most perfect, infinite, omnipotent, the most absolute thing that can be imagined. Now were there many Gods having every one a distinct deity, none of them were most perfect, powerful, for every one had but his own, wanting that which is with others; as no man hath all the perfections of mankind, for he wanteth all that which is out of himself in others.  
This is to be marked; for hence we come to know that there is but one God, though three persons; because the same fullness of the Divine Nature that is in the Father, is in the Son; and the same that is in the Father and the Son, is in the spirit; for He is called jehova, and it may as well be all the fullness of it in the spirit, with them both, as in the Son with the Father; as well be the essence of three as two. Now hence it is manifest that these three persons are but one God: for as john, Richard, and Thomal, if they all had but one body and one soul, should all be but one man: So these all having but one Godhead, can be but one God. To be three Gods there must be not only three Persons, but three distinct Natures, differing the one in number from the other; for so many men as you have, so many souls, and bodies must be multiplied in which standeth the nature of man.  
But how can three persons be one in nature?  
I answer, we are content to know it is so, though how it is so, we know not: aspici Deus potest, introspici non debet. Though why not three persons in one nature, as well as three Natures in one Person, which is in Christ: A bodily, a spiritual, created as His soul, a spiritual increate: And as the same light is originally from no other, in the Sun, and secondarily by communication in the ray or beam of it: So what hindereth, etc.  
Dwelleth bodily] Obs. The manner of GOD's dwelling in this man, Doct. He doth dwell personally in Him, that is so, as that GOD the SON is thereby become personally man, as he was from all eternity personally God with the Father and Spirit: the Godhead so dwelleth in this man, that with the manhood, it maketh but one Person, even as the soul and body in man make one man: So this divine Nature and humane are now jointly but one Person of CHRIST: He which was a complete Person from everlasting, in fullness of time creating within His own Person a singular body and soul, such as we have (sin excepted) as a substantial part of His Person, not a part, which made up the Person of God, as before imperfect, but a part; because a new thing substantially, that is personally assumed to that which before was perfect: thus much this word [Bodily] or personally, teacheth; For it putteth a difference (1) between God dwelling in every thing as an efficient and preserver of them; (2) between His dwelling in the Saints and Prophets, by His assistance and works of grace in them. (3) Between His dwelling in the Saints in heaven, God shall be all in all by His presence of glory; and this dwelling in CHRIST, which is by being united personally with this humane Nature. As the Arrians abuse the similitude in the first Chapter, when CHRIST is said to be the Image of His Father, they gathered that therefore He had not the same substance with Him: for we see a man's image or picture is not of the very same substance with the man whose picture it is, not distinguishing betwixt natural things properly so called, and these artificial ones which are but respectively and abusively so termed: So here Nestorius, Lo, saith he, GOD dwelleth in CHRIST man, therefore he is not personally united with man, For a man is no part of person with the house he dwelleth in; not distinguishing betwixt common inhabitation, and that which is personal. But we see here the Text is plain, that He so dwelleth in this Nature, that it is essentially, or substantially united to Him, as a part of His Person. Again, He so dwelleth, or doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in our Nature, that He is made flesh, the Word was made flesh, which cannot be understood of a simple, but bodily, or personal inhabitation.  
This therefore doth first serve to confute all erroneous opinions touching the union of Christ: Use 1 for first we see all Arrius his opinions overturned, who granted that there were most divine qualities in Christ, and wonderful effects wrought by God in the man Christ, but would not yield Him true God: Mark; all the fullness of the Godhead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the divine Nature, as Saint Peter speaketh, dwelleth in Him.  
All Eutiches his scholars, Use 2 who grant that God Himself was man, but they say, that this Union stood in that the divine Nature did swallow up the humane; for they could not else see how they could make up one Person. The Monothelites granted two Natures, but one action: For they could not see how diverse actions would not conclude that there were many Persons: But mark, the divine Nature dwelleth in Christ: Now the inhabiting and the inhabited are not confounded; therefore both the Natures and their actions are distinct; and if there were such a swallowing up of the humane Nature, than flesh were made God, not God flesh, by force of the Union. As for diversity of Persons, it doth not follow upon the diversity of actions; for there may be as well three actions in one Person, as there are three Persons all having but one action. If the multiplicity of action did come from the number of Persons, than there should be three several Wills in the Trinity. Again, there is no conversion of these Natures; for that which dwelleth with another is not converted into it: And all Nestorius his dream of two distinct divided Persons, said to be one through singular assistance, love, dignity, consent, for the Text saith [Bodily] and Faint john saith, They so dwell together, that God is made flesh; which cannot be said by virtue of any Union which is not substantial.  
We see what reason we have to hold to CHRIST: Use 2 if we had Moses, or Daniel, or Saint Paul upon the earth, with whom the LORD pleased to dwell so abundantly by the effects of grace, and gifts of prophecy; Oh how would we stick to them, how would we rest in their words or oracles? but behold him who is the substantial flesh of our GOD.  
This showeth us whither we must come, Use 3 if we will find God, to no other but this Temple. All old worshippers under the Law, they went to the Temple when they would come to God, and before the Temple was built, to the Ark, and Tabernacle; but these were but types, here is the true Temple: look to CHRIST-man, to that body, of which he said, Destroy this Temple, and I will build it again in three days; Look hither, and God shall  thee, for the God head dwelleth with Him personally.  
Consider the wonderful love of God, Use 4 that vouchsafeth thus to dwell in our Nature. If some mighty Prince should come and dwell in some poor cottage for his subjects good, what a rare part of his singular love would it be counted? How much more is this?  
And thus answering briefly an objection of the Lutherans, we will come to the next Verse.  
The Nature in which God dwelleth, is every where, Object. where God is: but God dwelleth in the humane Nature, viz. Christ-Man, then in the humane Nature.  
Let this answer the first part of the reason: Answ. I answer it with limitation: That in which God dwelleth, as a thing contained in a place containing, that must needs be where ever God is, not that in which God dwelleth in other manner, as here he doth, or that in which God dwelleth per aequipatentiam. I illustrate the vanity of their argument with this: That in which the light dwelleth, that is every where, where the light is: But the light dwelleth in the body of the Sun: Therefore the body of the Sun is every where, where the light is.   
VERSE 10. And ye are complete in Him, which is the Head of all Principality and Power. 
NOw he cometh to the Reasons taken from the all-sufficient benefits we receive in Him, which first are laid down in this tenth verse indefinitely; after by particular enumeration: The reason from this verse, standeth thus:  
You must not look to others, leaving Him in whom you have the fullness of all grace behooveful given you:  
But in Christ who is the Head of all Principality and Power, you are complete:  
Ergo, etc.  
The Verse than containeth: 

1 Our most full blessedness in CHRIST.  
2 A repetition of His dignity, from whom we are replenished.    
Now in the Verse, we must first mark the coherence. In whom having all the fullness of the divine Nature, in Him you are complete, or full.  
Observe hence: Doct. Whence it is that CHRIST- Man doth send out all the streams of grace, and good things to all His members, even hence, that this fountain dwelleth in Him. Did not the divine Nature, which is the fountain of all life natural and supernatural, 
Psal 36.9.  For with Him is the Well of life; Did not this dwell with this man or humane Nature; we could not be enlightened and quickened by it. So that when we read, 
joh. 6.  he that eateth my flesh, hath life in him, we must know that these things are spoken truly of the manhood: not that this Nature of itself can do these things; but because the Deity dwelleth with it, and by it, as by an instrument, joined personally with it, doth properly, and efficiently work these things: Even as we see the body of the Sun doth enlighten all, but as an instrument of the first created light, which GOD hath united to it. This must be held, that neither the omnipotent power of ereating spiritual graces, nor yet the omnipotent action which doth produce them, is in the humane Nature, or proceedeth from the humane Nature: but in God only, and from God, in and with this humane Nature, working to the same effects, according to the property of it. As a Scrivenour writing with a pen, the effect, viz. writing may be ascribed to the pen; for we say, this pen did write this: but the faculty of writing, and the proper action which produceth it, is in the scribe, and goeth not from the scribe into the pen: So here after some sort, for the pen hath no reason and will to work with the scribe in that to which it is used; but he is an instrument having this humane understanding, and will whereby he worketh.  
The pen is an external instrument without the person of Him that useth it; but CHRIST's humane Nature is an internal instrument united within the Person of God the Son, as a part of His Person; as the body of a man is to his soul; yea, more nearly: for death severeth this, but not the other: yet in this they are like, that one is the effect, viz. the thing written is properly and efficiently from the Scribe, from the pen instrumentally with efficiency of inferior degree: So these divine works which CHRIST the Mediator worketh, the chief virtue, and action which properly effecteth them is in God, not communicated really with the other Nature, though it doth work them in this humane Nature with it; yea, and by it, as a most nearly conjoined instrument, which within the person of God the Son hath His proper actions concurring in an inferior degree of efficiency to that which the divine Nature principally and properly worketh. GOD worketh graces, CHRIST-Man worketh the same. Saint Paul by laying on of hands, giveth grace, as to Timothy; the divine Nature that createth them, and infuseth them into this or that man, through CHRIST Man, being as a common conceptacle and conduit-pipe of them: the humane Nature worketh them not by powerful creating them, but by taking away fin, and the cause, that so way might be made for this promised Spirit, Galath. 3.14.  
2 By interceding Mediator-like for them.  
3 By willing the going of such graces from Him, as who is with God the Son but one Worker, though a distinct principle of working, that is, though distinct in Nature, yet the same in Person: He therefore worketh them as His own works, from His own power; for God's power is by Unity of Person made His, the divine power not being without Him, as the power of another Person than He is; but being personally with Him.  
Those things which His humane Nature worketh, or which are wrought after His humane Nature; they are the works not of an humane, but a divine Person: for though the Nature, according to which they are wrought, be humane; yet the Person working, is the Person of the Son of God. Saint Paul giveth graces by laying on of hands with Prayer: But, 

1 Not as if this were any way His work, but as entreating it from God in CHRIST, whose it is.  
2 Not from power any way within His person, but without Him; even the power of another.  
3 Not conjoined with God, as the body with the soul, but as an instrument with God; as when I use another thing or person in doing this or that without myself: bence it is that CHRIST-Man doth give graces authoritatiuè and effectiuè; yea, according to humane action doth effect them in the highest degree that an instrumental operation camn effect any thing.    
Whereas Saint Paul giveth them Ministerialitèr, signifiing what God doth in Christ, rather than what Himself doth. He that planteth and watereth is nothing, all the efficacy of his action is to get CHRIST GOD-Man give the graces he intreateth.  
The use is, Use that we should hence be exhorted not to rest in man: The flesh profiteth nothing, the spirit quickeneth, that is, my humane nature could not give all these precious benefits unto you, unless the quickening Spirit did dwell in it; in Him, in whom all fullness dwelleth, you are complete.  
2 From the words observe: That being in CHRIST, Doct. we receive all kind of graces, and benefits, that we lack nothing. 
Eph. 4.11.  He is said to have ascended above all these aspectable heavens, that He might fill all, viz. with the gifts of grace, as the context following cleareth. 
Eph. 1.3.  We are blessed in Christ with all kind of spiritual blessings: and they are said to be full of love, and filled with all knowledge. 
Rom. 15.14.  These gifts may all be reduced to these two, joh. 1.17. By Christ cometh grace and truth: Gods' favour pardoning our sins, and restoring the life of God, and true holiness; for so truth with Saint john often signifieth. There is a double fullness: the one of gifts infused into us, or to be given us: the other of condition, when the state is so full, that there is no lack.  
Now for the first: the Saints receive not that plenitude of inherent graces in this life, though respectively in regard of such as have small degrees, others may, and are said to be full; as the Romans, and others. 2. In regard of condition, when we have all things so bestowed, that nothing is wanting; now this in Christ all the Saints have: They have not that fullness in themselves, but in Him their Head, who is made of God every thing unto them, wisdom, righteousness, sanctification, and redemption; and this Text is most fitly construed this way; they need no other Teacher, no other Lawgiver, no other Mediator.  
The use of it is against the Papists; Use 1 they are not complete in Christ, other mediators, works, their own righteousness, satisfactions, indulgences, imputing the sufferings of men to them; they have left the LORD JESUS, and are run a whoring with their own inventions.  
This must make us rest only in Christ, Use 2 like Paul, caring to know nothing but Him, counting all things dung and dross in comparison of Him: Fill yourselves with Christ, and there will not be room for aught else. Were a vessel full of any liquor, it would receive no more: if a woman's heart be full of her husband, she hath no room for other lovers: So shall it be with you: if you see by faith that your estate is full in Christ, lacking nothing, what will you care to look further?  
Lastly, Use 3 on this ground, invite men to Christ: how is the case altered, if a poor woman should marry the Prince? So, if we blind, naked, beggarly things marry this Prince of glory, our poverty shall be exchanged with riches.  
Who is the Head of all Principality and Power] That is, of all supreme and inferior powers which are seen in the creatures visible or invisible: Doct. Obs. What is the dignity of Him who is every thing to us, He is the chief above all the creatures; this is it we believe of Christ as man, ascending into heaven, fitteth at the right hand of GOD, He is placed at Gods' right hand in heavenly places, 
Eph. 1.21.  above all principalities, and powers, and might, and domination, and every name that is named, not in this world only, but also in that, that is to come. 
1 Pet. 3.22.  Which JESUS is at the right hand of GOD, gone into heaven, to whom the Angels, and powers, and might are subject. To whom of the Angels said He, 
Hebr. 1.  Sat at my right hand till I make thy enemies thy footstool? Which the Apostle, 1 Cor. 15. construeth thus: He must reign, till His enemies be put under His feet.  
There are three Preeminencies subordinate.  

1 GOD above all.  
2 The Mediator under God, but Head over all the Creatures.  
3 Creatures over other creatures, but under Christ and God.   
Look as if a mighty King do marry any woman, he maketh her Queen, next in dignity to himself, above all subjects: So our great GOD JESUS CHRIST coupling our Nature with Himself, hath in so doing extolled it above all creatures, which are but the workmanship of His hands, a part of whose Person this Nature is.  
The Use is, the more to bind us to Christ: Use to have so great benefit, as to lack nothing is a great matter; yet if we receive or hold good things from mean persons, we weigh them the less, and do the easilyer part with them: but when we have great things, and that from great personages in highest authority, we joy as much that we hold under such, as in the things which are our tenure. Oh worldly wisdom will hold in Capite, they will forfeit any thing rather than their Prince's favour: the LORD make us all as careful to hold in this head.  
Still remember from these descriptions, Use 2 thus interserted, what causeth our looking further than CHRIST, we know not His excellency, that rest not in Him. And secondly, what is the next way to bring us from turning to any lying deceit, not according to CHRIST, even this, to insist much in inculcating the dignity of Christ, and all-sufficiency of Him; thus john, the jews, Oh their Moses had seen GOD, CHRIST was not so ancient as himself, they would leave him to follow Christ: Oh saith john, He that cometh after me is before me: none ever saw GOD but CHRIST, all have received from His fullness that they had, He is the Fountain of grace and truth.   
VERSE 11. In whom also ye are circumcised with Circumcision made without hands, by putting off the sinful body of the flesh, through the Circumcision of CHRIST. 
NOw he cometh to set down more definitely what blessings Christ had brought them: they may be recalled to two heads.  

1 The removal of their evil.  
2 The conferring of good.   
The first is in the eleventh and twelfth verses; the other followeth.  
For the former, three things are to be marked for the opening of it.  

1 He setteth down the benefit; In whom ye have been circumcised with circumcision not made with hands.  
2 He setteth down in what this benefit did formally consist, viz. In putting off the body of sins, viz. the flesh; the original corruption dwelling in spirit and flesh, through Christ's Circumcision.  
3 He noteth the manner or instrument by which Christ did further work, and seal up in them this benefit mentioned, being buried with Him in Baptism.   
The intent of it is to confirm the former truth: That they were not to follow any thing which is not after Christ, and standeth not with walking in Him, thus:  
You must not listen to any thing which draweth you from Him, who hath taken from you the mass of your natural corruption.  
But it is Christ in whom your hearts have been circumcised from self-love of this world, and the things of it, and all other evil inclinations:  
Therefore you must not follow the deceitful vanities which are not after Christ, but seduce you from Him.  
First then that the Apostle doth to this purpose bring in this benefit; Doct. We see what is an excellent mean to hold us fast to Christ, to remember what great evil of sin He hath subdued for us, and taken from us. Truly when we fall from Christ, either to seducing errors in judgement, or errors in practice; it cometh hence, as Saint Peter intimateth, We forget that we were washed from our sins in His blood. Did we confidently weigh what we have received from Him, we could not but cleave faster to Him. If a man did heal us of some deadly leprosy, could we forget duty to such an one, while we remembered this great good we had received from Him? So here much more; while Egypt kept in mind what joseph had done for them, they clavae to him in those he left behind him: but when new came up who knew not, or regarded not what good they had received, they turned Turks to him in his Seed, whom they were to have honoured: So here.  
Wherefore, Use let us hence mark how we may strengthen ourselves in cleaving to Christ, ponder upon the mercy He hath showed thee, in healing in some measure the corruptions of thy nature: Say with thyself, shall I start from Him who hath done such wonderful things, killed this life of my own in sin, which I have felt so strong and lively in me, healed such a leprosy as is above all I can speak or think? Do it the rather, for we are like those Israelites, all their deliverance out of Egypt was quickly forgotten, and this made them upon all occasions start aside like a deceitful bow.  
Again, we are weak in judgement, babes in understanding, and know not the things bestowed on us.  
Thirdly, Satan is most malicious to keep us at least from thankful considering of GOD's blessings, when he cannot hinder us from receiving them.  
In whom ye are circumcised, with circumcision not made with hands.] Doct. Observe hence: What Christ hath done for us who are in Him, He hath given us a spiritual Circumcision.  
Here are two things to be opened.  

1 The Circumcision itself.  
2 The Author of it.   
The first is specified by this distinctive property, it was not made with hands: that is, such a Circumcision as was spiritually wrought in their spirit, not in their flesh: the old Testament distinguisheth it by calling it the Circumcision of the heart. 
Deut. 30.6 jer. 4 4.  And the Lord thy God will circumcise thine heart. This is no small benefit, it was a privilege to have Circumcision in the flesh, it was GOD's Cognisance, as being the sign of a confederacy with GOD; it was a seal confirming him that believed by it, that God would take away his sin, both by not imputing it, and killing it; 
Rom. 4.12.  for so Saint Paul saith of Abraham's circumcision. But yet many had this whose Circumcision was before GOD as nothing to them. Wherefore, if this were a privilege, what a gift is this to have the heart circumcised with the finger of God?  
2 Again, for the Author of this benefit; in the Law the Priest did circumcise the males brought the eight day; and it was no small thing that God by His Minister should do so to an infant: but to have our High Priest in Heaven, who is the great God, handle our leprous hearts, and by force of His Spirit take off the corruption which sticketh faster to our spirits, than our skin doth to our flesh; what a prerogative is this! this then must stir us up to thankfulness.  
It doth show us whither we must have recourse when we feel the remainders of our corruption cleaving to us, Use as self confidence, whorish love of the creature, self-love; we must come to Christ, He is our Priest, who only can take away this impure foreskin of our hearts; that even as they brought their young ones in the Law to the Priest, so must we bring ourselves by a renewed faith every day to our LORD JESUS, and pray Him to go through with this His Circumcision which He hath begun in us.  
2 This is to be noted, that he calleth it not made with hand: Whence observe: Doctr. That no outward action of the hand of man reacheth to the cleansing of the soul: The hand of man putteth forth no efficiency to that which is done in the heart: as nothing that goeth into the body can defile it, so nothing that is done to the body can sanctify it. This maketh Saint Paul say, That he that planteth and he that watereth is nothing; for a bodily action can work nothing but a bodily effect.  
Which is to be observed against the Papists, Use who will have the Priest's action lifted up by GOD, to the taking away of the soul's sin: but than it could not truly be said, that the removal of corruption from the spirit were not done with the hand of man: as because God doth by meats maintain our life, He by His blessing giving that virtue to them, it cannot be truly said that our life is sustained by meat and drink.  
Now to the second thing, in the putting off: Observe: That sin and grace are to the soul, Doct. as apparel is to the body; therefore he saith, by putting off the body of sin, that is, the flesh: the body] this is a borrowed speech, because that as man's body is a system or a frame, not having one but many kinds of members: So sin is such a frame of corruption, as containeth in it many distinct kinds, which are as members of this mass of corruption, Coloss. 3. ●● Rom. 6.  
But it may seem strange, that he sorteth these metaphors of putting off a body, when clothes, not bodies, are put off. But you must know that the body is the soul's raiment, as it were, and therefore the soul is most fitly said to put off a body; the body of corruption, the flesh: this expoundeth the other as a more known and frequent phrase in Saint Paul's Epistles, for so I take it, as if he should say, my meaning is, by body of sins, the flesh, the original corruption, in which is all kind of sin, or the body of sins of the flesh, that is, of the flesh, or native corruption, which is a whole body of sinful members, the corruption originally, and principally seated in the soul, is called by the name of flesh, because the soul most manifests itself in the flesh, the soul being incarnate after a fort, and living more in the flesh, than in itself: For the life of natural man is little but sensuality, and the Scripture maketh the heart of man the Seat of the soul, because the soul, in regard of his action, is rather natural than animal: For as a man extremely loving here or there, liveth in the person loved more than in himself: so the foul fallen from God, is wedded in such impotent sort to the love of its own flesh, that it liveth there altogether:  
Lastly, by Circumcision of Christ] Note that this phrase may be taken actively and passively, passively Christ's circumcision is that Circumcision with which Christ the eight day as circumcised: Actively, that Circumcision wherewith Christ doth circumcise in others, and this is here meant. Now this is the meaning; You have been circumcised in CHRIST, insomuch as you have put off that frame of sin, in which are many distinct kinds of sin; I mean the flesh or original corruption, with which as a most filthy raiment, your souls were sometimes clothed, and this not by virtue of legal Circumcision, or any outward act, whereof man is Minister, but by virtue of that powerful Circumcision wherewith CHRIST circumciseth.  
These words, first in general lay open, Doct. In what standeth our spiritual Circumcision, viz. in putting off all our corruptions; our corrupt confidence, the rebellion of our wills, the disordered frame of our affections; We (saith Saint Paul) are the Circumcision in the heart; 
Phil. 3. ●.  who rejoice in CHRIST JESUS, and have no confidence in the flesh: this depravation of our Nature is the foreskin of the heart, in the removal whereof standeth this Circumcision.  
Let us then all seek to be thus circumcised: Use many yea, who amongst the old people would not run unto the Circumcision of the flesh, carefully procure that, as we do the Baptism of water, to which it answereth? But few of them, and few of us seek this inward Circumcision, without which the other is nothing: not the Circumcision which is open in the flesh, but that which is secret in the heart, is it which God requireth, which hath praise with Him. If they that wanted Circumcision outward were cut off in Israel from their people; what shall be done with us, if we get not this Circumcision inward, without which none pleaseth God?  
This in general; for having told them that they were circumcised, he doth tell them in what the matter of Circumcision standeth.  
Now in particular first observe hence; Doct. That the soul of the natural man is clad with sin: putting off (you know) doth imply that there is some thing, as apparel, upon him, who is said to put off: And truly so they are, for what is in the natural mind but ignorance, unbelief, curiosity, pride? What in the will, but wicked propensity to evil, averseness and crossness to good; yea, rebellion against light? What in all the affections, but inordinacy? What in his eyes, but uncleanness, revenge? His ears, but itching after vanity? His tongue, but rottenness? This maketh the Prophet say, 
Psal. 73.6, 7.  That Pride compasseth about the wicked man as a chain, and violence doth cover him as a goodly garment. And look as the body is so covered, that it cannot be seen for the raiment on it: So wicked men are so wrapped about with sin, that the beautiful work of God in man's soul cannot be discerned for it: yea as men think their apparel an ornament, so do sinners their sin.  
The use of this is to warn us of our misery: Use to see a poor Snake go in filthy tottered rags all stinking loathsomely, is a pitiful spectacle: But if we could see with what menstruous garments all thy soul is covered, every faculty being clad with ungodliness, unrighteousness, intemperancy, it is fare more woeful. Wherefore weigh this, and begin to put off, looking to jesus, these filthy rags. Oh you that will not let the least moth lie on your bodily garment, do suffer with patience your souls to go thus filthily attired! yea begin betime, for to make thee unready asketh time: So this garment of sin cleaveth unto thee, and hangeth so fast on, that were not God with us in this business, we might sooner put off ourselves then these sinful qualities, so firmly they cleave to us. The Christians when baptised, did in those primitive times lay aside their old , as testifying and speaking by this action, that they had put off these rags of sinful lusts with which formerly their souls had been clothed.  
In putting off the body] Observe then: That we must forego not some part of our corruption, but the whole frame of it. Doct. We are in other places called to put off the old man: mark; the whole man, to show that our leaving off corruption, must not be by halves, but entirely; old things are gone; in CHRIST all are new, we must when we come by faith to CHRIST, forgo all our old corruption: Such as are all over filthily apparelled, they will desire to have all new, all or none: for some old, and some new, do worse than all old: but if the garment be so woven that one cannot put off one part, but all will follow, then needs it must be that either all of it be put off, or none at all: So it is in this body of sin, it doth go so together that he that putteth one member off truly, he putteth off all other likewise; and therefore Saint james saith, he that liveth in sin against one commandment, he breaketh all, that is, he hath in his soul that corruption which inclineth to break every one: he is not mortified to the sin against any one, that is not mortified to every one. The body of darkness, which is in the night, upon the first rising of the Sun, is in some degree all at once scattered: So this whole body of spiritual darkness, when the Sun of righteousness getteth up in our hearts, is at once all in some degree dispersed.  
But you will say happily, Object. we have much sin hanging about us, and some corruptions more strongly than other.  

1 We are said to put it off, Answ. because we have begun to do it through the grace of Christ.  
2 Because we desire further to do it through Christ strengthening us.  
3 We know that Christ our sanctifier will abolish all the relics which still hang with us. We must not therefore think, because we have not perfectly for the degree put off all, therefore we have not put off all; for we have parted with all, though not wholly; totum exuimus corpus, sed non totaliter. The air in the morning hath put off all her sable weeds, that darkness which in the night did clad her, but not altogether, for it is clear and clear till Noontide: so here, etc.   
The use is to stir us up with honest hearts to renounce all corruption: Use 1 Many do by piecemeal part with their evils, retaining the love of some, though they seem to leave other; one will not part with lustful affections, another will keep covetousness: yea some put off the outward actions, but never care for putting off their corrupt qualities, which are rooted in their spirits.  
2 In the second place, hence assure thyself that thou art in jesus Christ if thou puttest off this body, lovest no evil, though sin hang about thee every where, yet thou lovest and likest none of it, but holdest CHRIST thy sanctifier, and criest to be uncladde, and freed from all this body of death.  
3 Of sins] not sin: Observe hence: Doct. How our mass of corruption containeth in it many kinds of sin. Even as the body natural is not all one kind of member but hath great variety: So this body of corruption; therefore he calleth it a body of sins, of many sins, being as so many members in it, ignorance, unbelief, irreligiosnesse, pride, wrath, covetousness, untruth: 
Ephes. 2.1.  hence it is that the Apostle saith the Ephesians were dead in sins and trespasses; and the old man is said to be corrupted through deceivable lusts: 
Eph. 4.22.  that is, so corrupted as that now he expresseth the image of diverse lusts, as he was formerly created after the image of GOD, or else through lusts of many kinds: And from hence it cometh that our native corruption doth bring such variety of fruits as are mentioned Galath. 5.19, 20.21. Adultery, fornication, uncleanness, wantonness, idolatry, withcraft, hatred, debate, etc. and observed in experience, because it is a body which hath diverse members, the which bring forth diverse operations.  
Which must make us both grow up in acknowledging our natural misery, Use and to magnify the grace of the LORD JESUS CHRIST, who hath healed us of so many corruptions as have formerly had dwelling in us: to take from us one sickness, is mercy; but when a man is a very body of diseases, hath every member filled with infirmity, then to cure him, is much more.  
And let such know who are not yet in CHRIST, Use 2 they are a lump of all sins: what though all appear not? that is because the Lord doth restrain them; for else we should not live together: men would be woolves to men; yet though the fruit appear not; the roots are within us.  
By the circumcision of Christ] Observe hence: Doct. Who it is that worketh this inwardly in us, jesus Christ; He and none but He can remove the filthy lusts in which the heart is wrapped, as Saint john spoke of His Baptism, he baptised with water, but Christ baptised with the spirit; and Saint Peter saith 1 Pet. 3.21. Not the baptism, which is the washing of the flesh saveth, but in that a good conscience maketh request to God, by the resurrection of jesus Christ. Saint Paul saith, he that planteth and watereth is nothing; in regard of force which doth reach unto the soul itself.  
This must be distinctly taught, that we may avoid the Papish snare, and that we may glory fie God in ascribing to Him intyrely such works as these are, which are no more communicable with men, then to create out of nothing another World.   
VERSE 12. In that ye are buried with Him through baptism, in whom ye are also raised up together through the faith of the operation of GOD, which raised Him from the dead. 
NOw he cometh to the third thing, buried with Him in baptism, or by baptism: this is the modus action is, and agreeth with those words, you have been circumcised in Him, how? being buried with Him in baptism: It openeth both the manner, and may be as a proof, thus:  
Such as are dead and buried to sin in Christ, they have put off all the body of sin: But you have been buried with CHRIST by baptism.  
First then from the context, we see; Doct. that what circumcision was to the old people, that is baptism to us; for he saith thus much, you have been circumcised in being baptised, though in circumstantial things these disagree, as in the sex receiving the Sacrament; there men only, here women. In the matter signified, Christ to come: in the degree of grace given: In the external rite; yet the substance of the thing signified, manner of receiving, general ends, they conspire.  
Hence we may have a ground and warrant to prove the baptism of infants lawful and warrantable by the Word of God: Use For circumcision being administered to infants in the time of the old Testament, there is no reason why baptism succeeding it, should not be administered to them in the time of the Gospel.  
The second thing is, Doct. that from our union with Christ dead and buried, we come to have the body of sin crucified, and put away from us. This is thus gathered; he saith they were circumcised, that is, had the body of sin put off them, while they were together buried with Christ, which baptism signifieth and sealeth up in them: from this then we come to put off sins, that we are set into Christ dying, and buried for the abolishing of sin: and hence Rom. 6. Saint Paul showeth that we cannot live in sin, as formerly we did, and have to do with it, because we are dead to it, being set into Christ dying, and that by baptism. The reason is, because that Christ hath by his death killed the sin of all that belong to Him, and therefore such as are set into His death, they cannot but feel the death of this body of sins which before lived in them. Even as when Adam sinned, and died to the life of God, all of us in him are dead, and so soon as we come actually to be members of him, we feel the effect of Adam's death, even this, that being dead to the life of God, we lie in the spiritual death of ignorance and lusts: So CHRIST the second Adam, He dying to abolish sin, even that He might be the death of sin in all His members, and lying buried under it, that He might so abolish it, as never to rise again. Briefly then: Adam a root of mankind finning, brought death upon all His. 1. By bringing imputation of sin. 2. Extinction of the life of grace. 3. A propagation of death in sin and trespass. Christ standeth as a second Adam in the persons of all given Him to be His members, and having their sin imputed to Him, (1) He doth take away the guilt of it. (2) Died to sin, and lay under it in our nature, that we by virtue thereof might dye to it; the omnipotent spirit of Christ working through that death in the behalf of all His the death of the creature, so fare forth as by the just judgement of God, it hath a power through Satan's working to draw us from God to itself. (3) A death of our corruption; Galath. 6.15. By the Cxosse of Christ, the world is crucified to me, and I to it, that is, by Christ crucified. Briefly; as Adam becoming mortal and dying to this mortal life, we all so soon as we are borne members of Him, are mortal, and tend to death by force of that mortality in the root of us: So Christ dying spiritually to this world, and the sin of all us His members that thus they might be abolished, we so soon as by faith we are made His members, or are borne of Him, we begin to dye spiritually, till in death we are fully mortified by virtue of that radical death in Christ our Saviour, who dying according to his flesh, did so work by His omnipotent spirit, that as the guilt was at once remooved; so the life of it was mortified, that it lost the reign, and was successively to be abolished in the being of it, in all those who by faith should come to be engrafted into him, or all those who should spiritually descend from Him. (4) last, He brought into our nature supernatural life, that so He in our nature might propagate it to all who were His.  
The use hereof is to stir us up above all things to seek with Saint Paul; Use 1 that we may know what is the power of His death, the communion of His sufferings, while I feel myself made like to Him in dying to this world and sin; for by this we know that we are untied to Him suffering and dead to sin and this world, while we feel ourselves by virtue thereof in like case; as I know my communion with Adam, that I died in him, while I see myself mortal hastening every day to death, as he is dead. The Lord jesus make the scales fall off our eyes, that we may see the virtue of His most powerful death toward all that are His.  
This also letteth us see what we must do when this world and the things of it are forcible upon us, Use 2 when our hearts feel the life of sin strongly making to them: come to Christ dying, speak to Him; Thou Lord hast crucified this world, thou hast overcome the strength of it: thou didst dye, not regarding the allurements of it: why do I feel it have so mighty a hand over me, even bewitching me as it were at the sight of it? So when I feel my sin stirring lively in the laws of it, then to fly hither; Lord thou dying, hast been the death of the sin of thy people: why do I who am in thee, find it stir, as if it never had received wound? The more we get to see ourselves in Christ dying for the abolishing of all our sins, the more we shall feel them wasting in us.  
Let us give glory to this glorious death which maketh us all to dye: Use 3 As in the natural body, kill the head, and all the members die after: so here, etc.  
This showeth us why it is that sin liveth in so many men in the world, Use 4 even from this, that they are not engrafted into Christ, and so do not partake of the influence of that spiritual life, which from Christ the head floweth into all His members.  
Buried with Him in baptism, you have put off your sins] being set into Him dying and buried, engrafted with Him, buried in or by your baptism.  
Observe hence: Doct. God doth unite us with Christ, even by our baptism: the Lord doth by baptism signify to us, and confirm thus much, yea work it, as by an instrument, namely, the putting His Christ crucified upon us, and our engrafting into Him dying and rising. Rom. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For first by baptism is sealed our communion with Christ dying and rising: secondly our communion in the effects, which are mortification and vivification: but yet we must not think, though God useth outward baptism of His minister, that this ministerial action bringeth forth grace, as the Papists do, who hold that God doth so use the ministerial baptism, that He lifteth up that action as an instrumental cause to work grace; so that it neither cometh solely from God, nor yet, immediately: For this must be held, that the power and act of producing grace is only and immediately from God.  
There are two sorts of instruments: some work something with the Principal worker, others do not operari aliquid but ad aliquid, they work to something, but not any thing having force to cause that whereto they work; such are Gods means which He useth, and coordeyneth with himself in working of all such things which are not wrought but only by power omnipotent; thus he healed the blind with clay and spittle, thus He overthrew the walls of jericho with the blowing of Rams horns.  
But one may say, this is absurd, Object. to use means which shall do nothing, doth any man do thus?  
Men use means which work something in that they do with them, Answ. because their force doth not reach alone to the effect they intent, without the help of the means concurring with them: but God's force being alsufficient, it is not absurd for Him to take to Himself such instruments in giving grace, which are of no force to produce it, especially when hereby he exerciseth our obedience, faith, etc. He that planteth, and he that watereth is nothing, 
1 Cor. 3.7.  in regard of working in the soul that they tend to: the Gospel is said to be the power of GOD to salvation; 
Rom. 1.16  because through GOD it is powerful, who accompanieth it immediately, and enty rely, working faith by it. Yet Papists will not say, that the Preachers syllables are elevated by GOD to raise up the dead in sins and trespasses.  
This then is to be firmly held that GOD useth baptism of engrafting us with Christ and mortifying and quickening us in Him, Use yet the baptism of water doth not contain any force, nor is not lifted up to any such agency, whereby grace is properly produced.  
But it may be asked, Quest. how we are set into Christ with baptism, when none must be baptised but those, if they be adulti, who have faith in appearance, and so are already in Him?  
Things are said to be done when they are manifested and done in a further degree then before they were; Answ. thus the believer baptised, is by baptism manifested to be so before the Church, yea often to Himself, the more plentiful grace of God coming into Him, while he useth it faithfully, and his faith being more strengthened, the union is more confirmed.  
The use is to stir us up that we would look back to our baptism, Use which sealeth unto us so great matters: if we have sealed bonds, we will have them sometime read to us, that we may know what we have: and when we are to demand this or that, how should we look back to this Gospel sealed unto us in baptism? And seeing baptism is but a seal of other matters, let us not content ourselves with baptism alone, but make sure we have the things which it serveth to confirm. Men that have evidences of house and land, they look not much at their deeds about it, but they hold the land itself, and occupy that carefully: We contrarily stand upon the seal, but let the heavenly estate confirmed be where it will.  
2 Hence may be enforced upon men what is their estate, if they have received baptism as well inward as outward, then as the Apostle saith, know you not that you are dead with Christ through baptism? If they are not dead with Him, they have but the baptism of water, which is nothing before GOD; Circumcision nor uncircumcision are any thing with Him, but a new Creature.  
Now he cometh to a second benefit we have in Christ, the benefit of a spiritual resurrection and new life; in whom ye have been raised up] as they had been circumcised: for though this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [in whom] may agree with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in which baptism; yet it is fitly reduced to the more remote antecedent, Christ, and to begin a new benefit opposite to that former, in whom we have been circumcised: For the intent of this Scripture is to set out Christ, and the benefits we have in Him; not to describe the virtue of baptism, which is only named here so fare forth as it serveth to note the manner after which Christ wrought in us the former benefit of our circumcision from sin: And if he had broke off the subject of his speech thus, in which baptism, he would have named Christ in the end of the verse, not [Him] as having reference to a plain antecedent, and whether [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] in the next verse belongeth hither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this verse, for these two seem but a repetition of this matter with some application and amplification of it; make it therefore agree with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 buried with him; in whom also ye are raised up: The benefit is 

1 Propounded in this verse.  
2 Applied more at large verse 13, 14.    
In propounding it. (1) We have set down, our refurmetion itself in Christ; (2) The manner of working it, by saith.  
For as the body liveth formally, or is raised from death to life by the gift of life created in it: So the soul dead in sin is formally made alive when faith is created in it.  
Secondly, you have faith described from the efficient cause, the potent action of God which raised Him from the dead; in whom ye are raised.  
The sum.  
In whom, or in which CHRIST, ye are raised up with Him, the life of faith being created in your dead souls by that omnipotent efficacy of God, by which Christ being now dead for us all, was raised up.  
First then, this being the scope, to make us cleave to Christ, thus: You must not go from him in whom you bave been raised up to a new heavenly life: But in CHRIST you are raised up. Therefore let none beguile you with deceits which are not after Him.  
The second part is here; the conclusion in the eight verse before. Doctr. Observe hence: That to consider of our first resurrection which we have through Christ, is a forcible motive to make us cleave to Him. If Saint Peter said, whither shall we go? thou hast the words of life eternal; how much more may we say, how should we start from thee Lord? thou hast raised us up when we were dead: How did Lazarus (think you) and others whom Christ raised up, love Him and rest in Him, when thus, bodily life was again given them, though they were within a while to dye again? But how much more would it bind us to Christ, if we saw how He hath raised our souls being dead, with such a resurrection, as that they shall never dye again? When the Galathians were so fledge after their legal ceremonies; Saint Paul thus reasoneth: Did you receive the spirit by the ministry of the law, or by the hearing of faith preached? as if he would set down this for a ground that is to be held unto, which doth bring us the quickening spirit; how then is CHRIST to be rested on, from whom, as the fountain, all spiritual life floweth unto us?  
Now our resurrection may be considered two ways.  

1 As wrought in our head.  
2 As applied actually in us.   
As we in regard of our natural life may be considered.  
First as we have this life in our root, in our Parents, in whom we are seminali ratione, as an ear of Corn is in the seed.  
Secondly, our life may be considered as now in us received from them. Now when they are said to be raised up in Christ, it may be understood both ways; both in regard of their resurrection, as it was made in Christ the head of them, and as it was in part applied in them: for all the resurrection we have in Christ not yet received, we have it by faith hid in Him, even the resurrection of our bodies.  
We may hence then see what maketh the Papists, Use and all sorts of carnal Gospelers so fall from Christ, even this: they know not, or consider not, who, when they were dead in their sins, did raise them up: if they ever had felt that CHRIST had done thus much for them, they would never doubt His alsufficiency, but wait upon Him to accomplish their salvation. We see in Patients which have deadly sicknesses, if a Physician do (when they were given over) even then rid their disease away in part, and make them pretty well, will they think of looking to another, or be desirous to join others with Him who hath alone almost done all the cure? So between our souls and Christ.  
Let us then consider what we have had wrought in us through Christ: Use it will so confirm us, that hell gates shall not make us leave Him. Again, if thou work not upon thy heart the feeling of the benefits thou hast through Him, thou shalt cleave as weakly by Him, as if he had never done aught for thee.  
Here in particular are three things to be opened: 

1 That who so is truly in CHRIST, is risen again.  
2 That our souls are raised from death to life by faith.  
3 That the omnipotent power of GOD is the worker of faith.    
Of each of these a little.  
1 As Adam was a root of death to all that were his, neither were they borne of him sooner than mortality did seize on them: So Christ is a root of resurrection. 1 Cor. 15.22. As in Adam all die, so in CHRIST shall all be made alive. For we must not think that when Christ was raised, it was no more than when Lazarus, or some other private person was raised; but His rising was all our resurrections, in as much as it was in the name of us all, and had in it a seed-like virtue to work the resurrection of us all: Hence it cometh, that we no sooner come to be in Him, but the power of His resurrection is felt of us, making us rise to newness of life. 
2 Cor. 5.17.  In Christ all things are new: Whosoever have learned CHRIST as the truth is in Him, have so learned Him, as they are dead to sin; the life of the old man is killed, and they are alive in the life of grace: For look as a member truly by inward ligaments knit with a living head, hath life in it; so we when we come to be in Christ, raised up, and living to God in life glorious, we cannot but live in Him.  
Wherefore how woeful is the state of many that profess Christ, yet live in ignorance, Use know not what a resurrection meaneth, are dead, while they live in all kind of fin, and wantonness? these never were in Christ: but like as glass eyes are set in the body, or wooden legs, which being by outward means joined to it, do not receive life, and sense with other members; We never knew communion with him who is the quickening spirit, if we be dead in our sins.  
2 Observe: What it is that maketh us rise to new life, Doct. viz. faith on Christ. We are said to live by faith, because after some sort, it is life, but most properly it bringeth life into us: He that believeth, hath everlasting life, fully in Christ his head; inchoative or imperfectly in himself: For as in bodily death the reuniting of the soul with it, doth make it rise again and become a living body: so faith, as a spiritual vinculum tying God, who is the soul of our souls, again unto them, they which before were dead, are anew quickened. Thus then as an instrumental cause of our conjunction with God in Christ, who is our life, it may be said to quicken us, or raise us up; though further faith itself may be conceived as a part of this life: For as the soul died in falling into ignorance of God, estranged from the life of GOD through ignorance in them. Ephes. 4.18. so coming by faith to know God, it beginneth to live; 
joh. 17.3.  hence to know God in Christ (faith being an affianced knowledge) is life everlasting. This then is the first thing which God worketh in us, as the beginning, and instrumental cause of our other following life: even as in our waking from our natural sleep, which is a shadow of death, first the eyes open, and then our senses and motions do come fully to us in their order: So in awaking from this sleep of sin, first the eye of faith looks up to GOD, and that invisible world; then our life returneth more fully, the spirit of God from Christ working it in us.  
Mark then hence: Use that all such beliefs as make not new creatures are not sound faith toward CHRIST: the reason is plain: a true faith bringeth Christ to live in us. Now as a quickening soul cannot return into the dead body of it but there will be new life: So Christ that quickening spirit cannot return to live in a dead soul, but needs it must be raised up. Wherefore if we feel no life but that we brought from our mother's womb, let us cast down ourselves, we have not yet truly believed: and we see how our faith doth not shut out good life, as the Papists slander us, but bringeth it forth as an effect which cannot be severed.  
Finally, Use hence men may assure themselves of the truth of their faith, if they be renewed in life.  
The last thing here to be noted is: Doctr. That the omnipotent action of God which raised Christ from the dead, is it that begetteth faith in us. 
Eph. 1.19.  It is called the exceeding greatness of His power toward us, which believe, according to the working of His mighty power. Faith is the eye of the soul, by which we look upon CHRIST: it is the hand by which we receive all good from Christ. Now if a man be borne blind, or borne without a hand, an eye that seethe but these aspectable creatures, and discerneth not distinctly but things at hand, a hand that cannot reach an ell or two from us, yet all the world cannot supply these, nor no power but His only that created the body: how much less than shall any power be able to give us that eye which looketh within the veil? that hand which claspeth Christ in heaven? but only the Almighty power of God.  
But what, Object. doth that power that raised Christ raise us up?  
Yea, that power though daily continued, Answ. as the Lord creating Adam and Eve, with the law of propagating all the race of mankind, did, by that power which created and coupled them, after a sort make all mankind: though the Father and Son and spirit do still work in continuing that first power put forth: So here, GOD raising Christ up in whom we all were that he might be a root and fountain of supernatural life to us all, that power may be said fitly to raise us all.  
Wherefore let us learn to admire and give glory to GOD'S power which worketh our faith: Use 1 if we saw a man raised from the dead, o how would we speak of such a wondrous power? but this is the same that raised Christ from the dead, which raiseth us to believe. If we creep up from some deadly sickness, we tell what a power of God it was to raise us: But when our souls creep out of darkness, and death, to believe on the living God, it is as nothing with us.  
This teacheth us whither we must fly for the strengthening and sustaining of our faith, even to this power, Use 2 the same power that made all things, upholdeth all things: He that knoweth how all the confidence of his heart, is set upon himself and the creature: how his reason and senses, and his own inclination, which is not quieted, but in outward means: how Satan and the course of this world, resist us in believing; he cannot but confess, it is the Lords power that first brought him to it, and that must keep his faith from failing.  
Lastly, we see hence how wide they are, Use 3 who never felt any want of such a power: who think of faith as a thing they have always had since they came to reason. Yea Papists, that if GOD offer, hold it in the power of man to believe, when God showeth the promise, and enlighteneth the mind.   
VERSE 13. And ye which were dead in sins, and in the uncircumcision of your flesh, hath He quickened together with Him, forgiving you all your trespasses. 
NOw he cometh to repeat this benefit, insisting more largely upon it: and first he setteth down the state of them before they were quickened: Secondly the quickening of them: Thirdly the manner of the action, the order in which he quickened them, which standeth in a threefold antecedent in nature before this their restoring to life.  
The first is pardon of sin.  
The second is cancelling the obligation against them:  
The third is the setting them free from those jailors and executioners in whose keeping they were.  
The two first are in this thirteenth verse, the latter in the end of the thirteenth verse, and in the other two following.  
The first of the antecedents in the end of the thirteenth verse.  
The second in the fourteenth verse.  
The third in the fifteenth verse.  
To return to the thirteenth verse. And first in general from this his Commoration in this benefit, we note: Doct. That our quickening in CHRIST, is such a benefit which we must not quickly have done with, and lightly pass over: The Apostle cannot move from this till he have dwelled a while upon it, and amplified and enforced on them the consideration of it: So it is, we lend it little thought, but the more is our fault: we should, when we think on God's benefits in Christ, make a stand, and dwell upon them, that so we might be more affected.  
2 Mark, What Ministers must do, Doct. viz. they must amplify to their people the benefits bestowed on them: how often doth Moses this in Deutr. For, 

1 It is for the honour of God, that His benefits should be set forth.  
2 It edifieth others, and gaineth glory to God, while they are to know the things bestowed on them; and they are by this means wrought unto thanksgiving. Again, we are like children, we know not the worth of those great things wherewith GOD hath enriched us: As a young child that hath great patrimonies and privileges, doth not to any purpose conceive the worth of them: yea, we are as forgetful, as the eaten bread is quickly forgotten. And beside, a benefit while enjoyed, groweth no dainties with us: in all these regards we must use this practice of the Apostle. If men have outward commodities, and abilities, and gifts of any kind, they know them too well, even till they be proud of them; but in heavenly things, it is quite otherwise.    
Now for their condition, it is described from the state of death: You when you were dead. 2. The kind of death, viz. in sin. 1. Actual, in trespasses. 2. Original, in uncircumcision of heart; which is set down by a Synecdoche or Metonymy of the sign for the thing signified: Outward Circumcision put for outward and inward, which is more emphatical, when they were so dead, that inwardly, and outwardly they did lie in evil: the meaning is, when you were utterly dead in soul, mortal in body, subject to eternal damnation by reason of your actual transgressions, and original corruption: You than He quickened, that is, GOD the Father, out of the Verse before; with His CHRIST.  
First then observe: That we are by nature dead to God: the same is Eph. 2.1. We are not like a man in a sleep, nor like the Samaritan greatly wounded, but we are stark dead in regard of the life of GOD. Rom. 5. he saith, We are of no strength; not of feeble strength: and the natural man is often so called; My Son was dead, and is alive: let the dead bury their dead. A man is every way by nature dead, his body is mortal in dying from his birth: eternal death of soul and body hangeth over him: His soul is quite dead: for God in regard of His presence of sanctifying grace going from a man, he dyeth in soul: As the soul going from the body, the natural life is extinct.  
But it may be said, Object. why man hath some relics of knowledge: Again, some of the Heathen have excelled in virtuous actions without grace.  
Every knowledge is not the life of God strictly so called, Answ. but that knowledge which affecteth the heart to follow God, to trust in Him, love Him; They that know thee, will trust in thee; otherwise the devils do know God in their kind.  
2 The knowledge of man is able to make him unexculable only, not able to make him alive according to GOD: for these Heathens virtues, they were but pictures without the soul and life of virtue in them, splendida peccata: good trees they were not; and therefore their fruit could not be good, all is not gold that glisters.  
This then confuteth all doctrines of freewill, Use 1 or of any power in man, which helped a little, can help itself: Dead men have nothing in them to help themselves toward this world, so it is with us toward the other. Yea, we see hence, that it is not suggestions to the mind, nor exhortations that will do it; we do but tell a dead man a tale, and all in vain, till God create a new light in the mind, and take away the heart of stone, and give us tender new hearts: let us confess our utter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, impotency, and inability, and give glory to God.  
Hence must be enforced to the natural man what is his estate, dead in his soul; Use 2 he heareth not the thunder of GOD's Law, nor His sweet promises, he seethe no heavenly thing, neither GOD, nor any spiritual matter; he tasteth no relish in any meat of the soul; he speaketh not a word powdered with grace; he stirreth not hand nor foot to that which is good: Oh the world is full of these ghosts, twice dead, as Saint jude speaketh: yea, the relics of this spiritual death hangeth about us all.  
Mark, from this: that we who are alive through grace, Use 3 must not associate ourselves with those that are mere natural men; for we see that no living thing can abide that which is dead, the beasts will start at a dead carrion, our dearest friends we put from us when dead: but (alas) the LORD's children now can go hand in hand with such who have not a spark of grace in them: Oh this death is not terrible, we are all so much in it, that we see not the filthiness of it. As a black hue among the Blackmoors is not reproachful: So dead ones with us, whose graces are ready to dye, agree well enough.  
In sins] Observe; Doct. That sin both original and actual is the death of the soul: Mors animae peccatum. Our sin in which we are borne and live, is the death of our souls; and the demerit of further death: Death it is, to death it goeth. Now what is death? is it not the absence of life, the soul being gone with the entrance of corruption? And what is sin? Is it not the absence of saving knowledge, righteousness and holiness, with the corruption of the mind, will, affections? so that the spiritual stinch of it streameth out; at the eye lust, at the ear itching after vanity, at the mouth rottenness is the best, I mean unfruitful speech, sometime bitterness. Look as holiness is the beginning of life everlasting, which goeth on till it end in glory: so is sin the death of the soul, which doth, if the grace of CHRIST heal it not, never stay, till it come to everlasting damnation. As for sinful actions, they are nothing but the stinch which cometh from the dead corpse, I mean the body of sin dwelling within us: For as heavy savours come from a putrified body: so do these motions from a corrupt soul. And as a child, if he do swarve from morality, and civil virtue, following whores, and abominable courses, be a royoter, a thief; when thou seest an absence of civil virtue, thou sayest, he is even a lost child: what then shall we think of ourselves, being without all heavenly virtue of faith, hope, joy in the Spirit, godliness, temperance? etc.  
The use is, Use that we would consider of sin, and our estate through it, that we who have not thought of it, may yet set our hearts to the way of life, that we may be thankful who have escaped from it, that we may take heed of it, and labour to be healed more and more of it. Should some learned Physician tell you such or such a deadly thing were growing on your body, how would you thank him, and make use of it? Oh it is well with thee, if God make thee wise, that thou hearest this day, how thou art dead in spirit; and for us, we are glad when we escape some great bodily sickness; and if there dwell relics of sick matter, we keep rules desanitate tuenda; how much more should we be wise for our souls?  
3 That he saith, they were dead in trespasses] Observe What is the life of a natural man, even a death in trespass: Doct. tota infidelium vita peccatum: like tree, like fruit: now the very conscience of them is polluted. Tit. 1.15. without faith it is impossible to GOD. True it is, that outwardly they do many things that are laudable, but still they walk in the flesh, the Devil hath conjured them so into that circle, that they cannot stir forth of it: Look as in the flesh of a beast, there is some part of greatuse, bought up at great price, some that is cast to the pudding pits, yet all is flesh: so in the life of the natural man, some works are of good use, and in commendation with man, some are abominabl, but all are of the flesh. As a liveless image hath the resemblance of a man, but is nothing less: So the virtuous actions of natural men have that appearance of good, but want the soul and life of it in which it consisteth.  
This is to be marked against the Papists: Use as it teacheth us not to rest in this, that we are neither thief nor whore; for be our life never so civil, it is death in sin till grace quicken. There is a double madness, as Hypocrates observeth; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the one very light and toying, the other more sober and solemn, in which men sit still musing deeply upon some fancies: Such a difference we have in spiritual frenzies; some are very sober over other some, as we see the lives of some natural men gravely ordered, and morally, in comparison of others, but yet all is deluded frenzy before GOD.  
2 Mark hence; Doct. 2 That our course in actual sin doth sink us deeper, and deeper in death; when you were dead in sin; intimating thus much, that the custom of their trespasses did hold them under death. Even as the more the body putrifies, it goeth further into death: So here, the more the soul doth exercise itself in evil, the deeper it sinketh into the death of it: It is fitly likened to the stone of the sepulchre, this custom of actual sinning; for it doth seal us up, and keep us down more strongly under it: Upon this ground the Prophet asketh, How shall the Leopard change his spots? no more can those that are accustomed to evil, learn to do well.  
Which must make us take heed how we go on in a sinful course, Use for it maketh us rot in this spiritual death, and maketh it more difficult for us to return. Many that procrastinate repentance, they think not on this.  
You hath He quickened with CHRIST] that is, both perfectly in CHRIST, with whom your life is hid, and initially in yourselves, being joined with CHRIST. Vos cum Christo convivificavit, conjunctos Christo. Observe hence, Doct. How fare we are from being prepared to receive the grace shown us by GOD, when we are quickened to believe; Even as well disposed as Lazarus was for his resurrection to this present life, of whom it was said, that he now stanke in the grave: No, there was as much disposition in that Tohu and Bohu, that inanity and deformity which was before the world, to the being, yea, the ordinate being of all the Creature, as there is in our souls to the work of grace. We are as fare from this heavenly form of supernatural life, as the deformed Chaos of the Creature was from this beautiful figure, before the LORD did bring it forth. There is nothing in Nature can so dispose a man to grace, as that it should necessarily follow: for only the principal agent which bringeth in the form itself is able to work the immediate disposition upon which the form ensueth: As nothing but fire can bring combustible matter to be so spark as that whereupon it presently burneth; for such a disposition is the first point of bringing in he form itself.  
In this therefore many of the Papists are wide; yea, Use err from sound reason itself: let us therefore by confessing our own utter untowardness, and repugnancy to GOD's work, glorify His Name.  
2 That he doth mention their estate before to illustrate GOD's mercy; Observe, Doctr. What is the way to bring men to thankful acknowledgement of GOD's grace, to teach them to see what they were when GOD shown it. Thus Moses, thorough the Book of Deuteronomie, often calleth on them to think what they were in Egypt; yea, from their coming forth of Egypt to that day wherein he spoke, being now not many days from his death: So Ezek. 16.30. Saint Paul .  
The Papists do most wickedly derogate from GOD's glory, Use 1 while they teach something in us which is a partial agent with God; so good preparations, and dispositions to this and that: But Moses otherwise; Not for the goodness of thy heart, not that ye were more in number; though He cast off others for their sins, He took not thee for thy deservings.  
We may hence strengthen ourselves, Use 2 not to doubt in receiving God's particular promises, though we find ourselves unworthy, nothing so fitted as we should be. Not unto us, O Lord, but unto thy Name, etc. For my Namesake, not for your sake, O ye House of Israel. As at the first, so after GOD doth dispense His favours, that we have still cause to confess our unworthiness: to His Name, to CHRIST our Mediator, to His Truth, all is to be attributed, and from them all is to be expected.  
Hath He quickened together with Him] Observe then, That all believers have a new life in and through Christ. Doct. To understand it, we must note, that CHRIST in dying was after a sort all of us; for in our Nature, He made Himself one with us, and had us all by name as a body unto Him, and all our sin He took as His own, having made Himself one mystical Person with us.  
Secondly, you must know, that CHRIST thus having us all with Him as members belonging to Him through the gift of His Father, and having all our sin made His, He dyeth for us all, and for the abolishing of all our sins; so that we all lie dead with Him, and out sin is all crucified with Him; for it beginneth not to be crucified when we dye to it, no, here was the beginning of it.  
Thirdly, CHRIST lying dead with all His dead in Him, having taken away the guilt, and wrought the death of sin in all His, or the death of all His members to sin; CHRIST with His body being dead, is raised, and receiveth that treasury of supernatural life, which is to be derived in the order of it to all His; so that CHRIST rising, all of us rise in Him, as our Head, for the members have society in whatsoever is done in the Head.  
2 As a thing may be said to be in the cause of it; so was all our resurrection in His, which was to be the cause of all our resurrection: As Adam and Eve were the cause of propagating a natural life to all mankind.  
Fourthly, CHRIST thus raised and made the conceptacle, and fountain of supernatural life, sendeth out His vital influence into such as belong to Him: (1) By faith, giving them a being spiritual, or an union in Him; even as Adam gave a natural being, or participation of his substance unto his members. (2) He doth send into them, thus united with Him, the Spirit of life from Himself, that is, the HOLY GHOST to dwell in them by the created gifts of grace, which is life supernatural; They shall hear my voice who are dead, that is, they shall believe, and they shall live. (3) CHRIST doth successively perfect this life, never leaving till He have in soul and body conformed us (for our module) to His blessed Soul, and glorious body. And these may serve to open this point of belief. The difficulty of conceiving it, cometh hence. 1. That we know not how straight and nearly we are united to Him: for as all were within the loins of Adam, by the determinate Counsel of GOD to come from Him: so all the Elect by GOD's predestination and donation were within CHRIST, as one in Him, and with Him. 2. We are not able to see that virtue of His resurrection.  
The use is first, Use to incite us to seek to have our eyes opened, that we may know the treasury of good things we have in CHRIST, and the power which He hath put forth in us. We should love CHRIST a thousand times more, if we knew feelingly what He were to us. We are not able to see, how we in the womb are form: how much more will our eyes dazzle here further than GOD doth clear them?  
This also must make us hold to our head CHRIST, even as we will have life in us; get a member away from having communion with the Head, it is presently liveless, having neither sense nor motion: So in us with CHRIST.  
We see whither we must have recourse for life, Even to CHRIST; Come to me and your souls shall live, to GOD in our Nature; look at thy own flesh in heaven, and draw from it, as a Conduit-pipe, increase of grace sent thee from it, by the Spirit which dwelleth with it.  
Having forgiven you all trespasses] Now he cometh to the order of our new quickening, which he setteth down by three antecedents which made way to it.  

1 He pardoned our sin.  
2 He crossed our Bill.  
3 He freed us from the power of Satan, and all infernal spirits.   
Before I enter them, let this in general be premised to clear the text: Suppose that we stood in great debt unto any; say again that he had to show for all the debt under his own hand: Put the case, thirdly, that we were cast into prison, and in the custody of some Gaolour, or any officers to that purpose: If he at whose suit we are in hold, be willing to set us free, what doth he first? he doth pardon the debt. Secondly, he doth Cancel our bills and bonds, for he that keepeth our bonds seemeth not to forgive, nor willing to let us go, otherwise than that he may have a saying to us when he pleaseth. Thirdly, he doth release his action, and setteth him out of bands that held him; and after all this, dismisseth him to his liberty: So here, we are in for debt, such debt as toucheth life itself, the matter is under our own confession; the Devil holds us under chains of darkness: GOD is willing to restore us to life.  

1 He pardoneth our faults.  
2 Rendeth the Articles of our confession.  
3 Taketh us out of their hands who were ministers of His justice in the close keeping of us.   
This shall suffice to illustrate it in general.  
We see hence, Doct. That in order of nature, first we have pardon of sin, before we have the life of grace begun in us; there must be a removal of evil, before there can be a conferring of good. Thus in CHRIST Himself, He was acquit from all our sin, which was upon Him before He was raised up; yea, if the least sin of any of us, who are His, had been unanswered, He had not been raised up; and for this cause, Rom. 4.25. The raising of CHRIST is said to be our justification; that is, God in raising Him up did manifest that He was fully answered for all our sins, so that we now are quit from all our sins, in CHRIST our Head: Even as if one lie sentenced a dead man for treason against the King, he cannot have His life given him, but pardon of his fault is first given: So here answerably, we are not restored to feel the life of God take place in us, till our sins, which caused our death, are removed.  
In a sinners restoring, this is the order: 

1 God by faith setteth Him into CHRIST, who is His righteousness, in whom belongeth to Him forgiveness.  
2 God, when by belief He is in CHRIST, doth pronounce Him just, or acquit Him from sin.  
3 The LORD doth send the Spirit of His Son into His heart.    
This is the order in Nature, though in time these things go together. This is to be noted against the Papists, who, when a sinner hath by deadly sin lost the life of grace (as they say) though he after come to have never such love to God, yet will not have the sin forgiven till the Priest hath absolved him: As if God did restore the life of grace before He gave the pardon of sin. This out of the order.  
The words have four things to be marked: 

1 Who forgiveth, God the Father, He raised up both CHRIST and us, when He had forgiven.  
2 The manner of forgiving in this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: of mere grace, and free favour.  
3 The Persons, Us; which is to be marked, for He had said, Who quickened you. Now he returneth:    
The Person speaking in the first Person.  
4 The things forgiven, all sins; past, present, to come, original and actual, of each a little.  
We see who it is that forgiveth our sins, Doct. 1 properly God the Father, Son and Spirit; We pray to God therefore for forgiveness; and we see that the Scribes and pharisees kept this persuasion, that GOD only can forgive sins.  
Concerning forgiving here, thus much.  

1 We must know that forgiveness of sin properly is an act of God's will, whereby He no longer holdeth our guilt, and keepeth wrath against us, but returneth into favour with us.  
2 That God forgiveth all penitent believing sinners, holding the impenitent and unbeliever guilty.  
3 That God useth in an eminent manner His Ministers, for applying this forgiveness.   
The question is; how fare God useth them; whether to testify unto them what GOD doth, or hath done to them repenting, and so to raise up their faith toward Him, with whom is forgiveness: or whether God useth them judicially, that is, as judges, with power to forgive, Himself only executing what they determine, ratifying that they pronounce, suspending all His action till the Priest pass his sentence: so that as the judge's sentence doth make one innocent, the King, who giveth the power, doing it by Him; yea, God Himself, (whose judgement was after a fingular manner in the Commonwealth of Israel) not otherwise absolving and condemning thus by them: So here God should forgive by His Priests, whom He hath delegated with power in these courses.  
Now this cannot stand: For, 

1 The Priest should more properly forgive than God, though he do it as a Minister from God: As the King doth not judge causes in trial formally, but by his judges in Courts, who have the power from Him, though he doth it, in some sort, because he giveth the authority, ratifieth it, and upholdeth the execution of it.  
2 If God gave power to Priests as judges to absolve, that they had authority within themselves to do this, than they could not fitly be said to pray to God to forgive those they absolve; as for example: The King giveth his judge's power to hear causes of this or that nature, and to sentence them: now what a folly were it for a judge who hath, per demandationem, power from the King to order this or that, to petition to the King to order it? would not the King say, though of yourselves you have no power; yet, is not the Law in your hands? have I not given you power within yourselves, and am I not ready to ratify what you determine?    
But a good Priests chief efficacy in pardoning, standeth in his entreating God to pardon; therefore he hath no power judicially to do it, no, this power is not delegable to creatures.  
First, because it is a personal royalty which God cannot give to others, unless He would make Himself an underling to others, and so suspend Himself upon man, that His pleasure should sway Him: For the forgiving of sins is the power of pardoning treason against His person: Yea, no inferior can determine, and sentence the matter of a superior, till his superior have put himself in that cause under his inferior.  
Secondly, this is such an act wherein no man can be a competent judge, as man may be in causes betwixt man and man, which are civil: because a man cannot know certainly the truth of faith and repentance in any, according to which the sentence must be pronounced, if truly. All the Ministers can do, is to certify what God doth, not as a private Christian doth, but as a public messenger, who bringeth from God's Majesty the word of Pardon, as Saint Paul saith, the Word of reconciliation, that thus he may excite the faith of the penitent believer to behold God pardoning him, and feel the pardon of God as it were, sealed within him. My Lord Chancellor doth not give the King's pardon, (which he giveth to those that come to take it forth at his first entrance) he doth not, as a judge, give them forth as his pardons, but delivers them as the King's sole deed, out of his Princely clemency: Thus the Priest in the Law did not make a Leper clean, but did manifest him to himself, and to all Israel to be that he was: The Minister of God hath no power to pardon, but ministerially he doth cooperate with God, that God's pardon may be applied and sealed within the consciences of them that believe.  
Wherefore, Use 1 let us hate those most arrogant wretches, who would justle God out; and as it is with the Pope himself, so would every one thrust himself into the room of God. This is a fruit of their monarchical ambition; they will in all their doings, not be content with an Ecumenical steward-like power, but challenge a regal authority over the LORD's heritage.  
Let us seek to the Lord; who saith, Use 2 I am He that blot out your transgressions, and forgive iniquity: Yet seeing that He maketh Ministers His Messengers, in whom He putteth this word of Pardon; yea, such as cooperate with Him in applying this His only Pardon unto us; let us likewise look to them, as men of GOD, who can testify to us what he doth in His Name.  
Further, observe hence: Doct. That GOD's pardon is of mere grace to us; we are justified freely by His grace, through the redemption in CHRIST JESUS; that is, we come to have pardon of sin, and to be taken to favour freely: CHRIST indeed bought it dear, we have it freely. Which is to be marked against satisfactions, which are satisfactory to the justice of GOD, the revenging justice of GOD. Satisfactions were indeed anciently used in reconciling penitent ones, but they were to the Church offended, not unto GOD, whom none but CHRIST can satisfy: And though GOD is said to have rested as satisfied in some punishment taken at the hands of His children, yet this is the quieting of a fatherlike, and temporary displeasure, not of a revenging justice with which we have to deal in answering the guilt of the least sin.  
Let us therefore hate this popish arrogancy, Use which will teach men to deserve their pardon; no, no, it must be begged of free gift at God only, of grace, or it is buying ourselves out, not seeking pardon.  
3 That He changeth the Person, You hath He quickened, Doct. having forgiven us] Observe hence: That we must remember what God hath done for us, while we show to others the things bestowed on them. The holy Apostle could not stand out from the thankful acknowledgement of God's favours to him, when he telleth others what GOD had done for them. There are some like such scholars that can learn their fellows lessons, but cannot say their own parts: they can tell what God hath done for others, as if they had kept a catalogue for them, and yet in the mean while, see nothing into those favours which they themselves have enjoyed: But let us learn hence so to be affected to God for that we have received, that we fail not to tell what God hath done for our souls, when we are telling of His kindness.  
Lastly, Doct. mark the largeness of God's grace, forgiving all our sins; all past, present, and to come. If any future sins were not forgiven us, we could not have life eternal restored: For as one of our sins kept without pardon, would have kept CHRIST from rising from the dead; so it would keep us from feeling the power of His Resurrection, if all our sins were not remitted to us. There is no condemnation to one that is in CHRIST; 
Rem. 8.1.  He hath passed from death to life, and shall not come into condemnation: God doth not forgive as justifying us judicially but once; neither doth he remit all present to the believer, suspending the pardon of future, till he should anew repent and believe, for this standeth not with the nature of that everlasting Covenant, I will remember thy sin no more. Again unless one would hold a total, which must needs also be a final fall from CHRIST, it would follow that one should be in CHRIST, and yet for a time in state of damnation before God.  
Why then do we pray, Object. Answ. forgive us our sin?  
That we may have continuance of our pardon, sense, and feeling of it, that we may have pardon of God's Fatherly displeasure, and so of bitter corrections which our sin might cause, not that we would have a new justification with GOD.  
How are those that are excommunicate made as Publicans, Object. and it is good in Heaven?  
The Church doth not cut them off from all conjunction with GOD, Ans. but separate them from all communion with herself; and in this regard doth censure them as Publicans, and not let them communicate with them, no more than profane persons, though she may think they may be brethren in God's secret sight and estimation; and this censure of hers is ratified.  
Hence then let us think of the Lord's wonderful love: Use to forgive one fault, a second, and a third, this is much; but to pardon such thousands of talents, is wonderful. If the King should forgive a traitor, against whom one treasonable practice was proved, is it not great clemency? but to pardon one against whom there is good proof of a thousand Articles in this kind! Thus it is with God; hence Rom. 5. God amplifieth His grace, and maketh it to glory above justice: justice condemned in one sin, but grace is given to the pardon of many offences.  
This is to be noted against the Papists; they say God forgiveth all sins fully in Baptism, only after Baptism God forgiveth not venial sins; and if we fall into mortal, God forgiveth for CHRIST, the eternal punishment, but leaveth us to satisfy the temporal: Thus when God forgiveth us not all our sins, but sins committed before Baptism, not all after, but mortal only, nor mortal fully, but in regard of the eternal punishment; thus they infringe the Charter of all the Christian world, that they may maintain their merchandise of Pardons, and indulgencies: But this were to make God no pardoner, but a mitigater of punishment. If the King now, when a traitor is condemned to dye, do change his sentence of of death into perpetual imprisonment, he is not said to forgive the treason, but to mitigate punishment: Privilegiasunt amplianda. When God saith, He forgiveth all, who but such enemies of mankind would restrain it further than God Himself doth? True it is that many punishments do still lie upon GOD's children; but they are childlike chastisements, not judiciary penalties, whereby the Law might be satisfied.   
VERSE 14. Blotting out the hand-writing of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his Cross. 
NOw he cometh to the second benefit, which went before our quickening: In laying it down; 

1 He setteth down the benefit.  
2 The manner of working it.    
In describing the benefit, he doth by a gradation set it forth.  

1 He blotted out the hand-writing against us.  
2 He took it out of the way, quite abolished it.   
The manner of working, nailing it on the Cross.  
But to clear the Text, some Questions are necessary.  
It may be asked, Qu. 1 what is meant by this hand-writing?  
The Apostle leadeth us to know it: Answ.  

1 By the Quality, it was Contrary.  
2 The Subject about which it was occupied, in rites] which do define it sufficiently to be the Ceremonial Law: but it is more evident by comparing it with Ephes. 2.15. Abolishing the Law of Commandments in rites; by that which he presently inferreth: Therefore seeing that CHRIST hath blotted out the hand-writing in rites; let none condemn you in legal rites, not obeyed by you. This illation doth show that legal rites are meant somewhere in the precedents: Further, Verse 20. he thus useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Why do ye use rites? as touch not, taste not, handle not.   
It may be asked, Qu. 2 how this was a hand-writing against any?  
They have a double consideration; the one Evangelicall, Answ. whereby they are visible words preaching Christ, thus they are not; the other legal, purely Mosaical, whereby they preached our guilt, and the wrath belonging to us, thus they were hand-writings against us.  
It may be asked, how Saint Paul can say, Qu. 3 these were hand-writings against the Colossians, and how he can name the taking of them away as a benefit to the Colossians, seeing that nothing is more evident than that the Ceremonial Law was laid on none by God, but the household of Abraham?  
Saint Paul saith [to us] who was of the tribe of Benjamin, Answ. Phil. 3. and it may be he changeth the Person in the Verse before having respect to this. But to pass this Conjecture, it may be answered; that the jewish rites had a double testification; the one direct, which respected their own persons, that worshipped with them: the other indirect by force of Consequent only, and thus they did witness the guilt of all the world: For if they testify that the peculiar people of God were by nature in sin, and guilty of death, then à fortiori, they witnessed all the world beside lay in sin and death: And thus Saint Paul on the contrary maketh those Scriptures which are spoken against the Gentiles in the old Testament, to witness against the jew by nature: the jew is no better than the Gentile: Now this was a benefit to all the Gentiles, the abolishing of them, not that it easeth us from any thing had been upon us, but because it doth save us from ever having this importable yoke laid on us; and this I take to be the sound answer of this question.  
What it meaneth, Qu. 4 that God is said [to blot out and take them away?]  
Because they are so answered in CHRIST, Ans. that their obligation, and obedience, is utterly ceased.  
Lastly, Qu. 5 it may be asked, how these Ceremonies were [nailed on the Cross?]  
As we conceive ourselves, Answ. and all our sins with Christ on the Cross: So all the specialties which were to show against us; yea, all the conversation of us, as it was after this world, is to be conceived with Him, that the whole old man with his debt, with the deeds he had done, acknowledging this debt with his manner of conversing in carnal rites; I say, all of the old man is to be conceived thus in CHRIST, and crucified with Him, that all old things might be abolished.  
Now to come to the Doctrines.  
Observe first, Doct. That not only our sin, which is our debt, is answered; but that whatsoever may show any thing against us is done away in CHRIST: not only our debt, but every thing which might testify any thing, or breed us future danger, is canceled. If a debtor do know his debt is answered, yet hath his bonds and bills uncalled in, he is still in fear; but when he hath all such things as might speak any thing, crossed, torn, made utterly void, than he is safe: for the LORD will have man do all things, so as he may show his true meaning and wisdom in the dealing betwixt him; and our Lord jesus Christ, doth give us example: for in CHRIST answering our debt, it had not been wisdom not to have defaced, and abolished all such things as made acknowledgement of our debt, and in GOD to have taken from His CHRIST satisfaction for us, and kept with Himself such things which might witness us still indebted to Him, had not so agreed with that single, and upright meaning which GOD showeth in all His ways. Again our peace had not been provided for; for the Devil our restless enemy, would never have rested to have followed the suit on us, if he had so good evidence as our own confession, whether in heart, word, or under our hand, to show against us to that most just GOD.  
The use of this is first to teach us the great bounty of God; yea, and to show us a pattern of sincere dealing: Use 1 to pardon us our debts is much; but to deface all such specialties, which might show any thing against us, to give in, cancel, cross, tear the least bill he had against us, this doth amplify His bounty. It is storied of Adrian, that seeking to win the favour of His subjects in Rome and Italy, he for gave them all they were indebted to his Exchequer; and the more to amplify his free pardon, he gave them out all their bills and bonds by which they made acknowledgement of any due to him: Thus the great God amplifying His love, dealeth with us, and teacheth men what to do when a debt is answered, even to keep nothing to show for it, that so their sincere dealing may be witnessed.  
This letteth us see the fullness of CHRIST's redemption: Use 2 would He leave a great part of our debt unanswered, as venial sins, the temporary punishment of sins, and not suffer the least line of a bill to be uncrossed, and torn asunder?  
Lastly, this maketh much for our comfort, Use 3 when we know that every thing that might breed us dread for hereafter: beside the Ceremonial Law, there are many other hand-writings, as it were, which the Devil will threaten against us: what will he say, thou justified? Daniel, Saint Paul and others, do they not confess they are sinners, miserable and wretched, their righteousness (as Esay speaketh) like stained ? This confession of the greatest Saints speaketh against thee. Again, thy conscience doth know that thou art a grievous sinner; thou hast not crucified the lusts of thy flesh, and how oft hath thy own mouth said, thou hast no true faith, no lively grace? Nay, sometime he hath got the hand to show for their own damnation: How shall all this be answered? Even by granting that indeed there are such confessions, and bills of mine own out against me; but my CHRIST He did answer them, and take them away. This in general.  
Now in particular: Doct. First, we see, That by CHRIST the Ceremonial Law is taken away: Look Ephes. 2.15. and in the Epistle to the Hebrews, which doth set it forth at large: for the Law was not given that it should be perpetual, but only till the time of CHRIST, which is called the time of correction, or the setting things strait, to that which they respected: As a Physician without changing his art, giveth one thing to a child, another thing to a man: And as a learned Schoolmaster teacheth one book to a novice, another to a riper scholar; so GOD without any change in Himself, doth change these ordinances, and did always intent their ceasing in CHRIST. Now we must know, that when we say this Law of Ceremony was abolished in Christ, the meaning is, that it doth not bind any unto obedience: As we see with us, when Statutes are repealed, they are not blotted forth of bodies, and abolished from being monuments of advertisement, but their force only taken away from constraining obedience, so here etc. not that the doctrine and knowledge of it, nor yet the liberty of doing a rite in it, while the edification of the Church so required, is taken away: the one is perpetual, the other was by the Apostles for a time lawfully practised. For as the Moral Law is taken away from the use of seeking righteousness in it, yet it remaineth as a rule of manners, instructing us in our duties, which we own in thankfulness: So this Law is taken away in regard of all the obligation, and exercise of it; but remaineth for many uses, of doctrine, and instruction.  
The Use is to let us see GOD's goodness to us; Use 1 what a benefit we count it, when some one harmful Statute by act of Parliament is repealed? But what a benefit is this, that a yoke which our fathers could not bear is taken away, so that it never shall be laid upon us?  
It letteth us see our happiness above the jews, Use 2 that are free of so many fleshly grievances, wherewith their worship abounded.  
We see hence, Use 3 that it is GOD's will we should not be pestered with carnal rites, and services: GOD who will have His own give place to our liberty, how fare is He from liking that men should impose upon us their yokes of bondage? This were misery for a man to be set free from GOD's hand, and fall into man's usurpation. Wherefore superstitious and lewd preambles of that popish captivity were those primitive ceremonies, and observances, which Saint Augustine in his hundred and nineteenth Epistle to januarius complaineth of, that all was pestered with humane presumptions. And the Popish religion is hence erected as a yoke, from whence by Christ we are redeemed.  
The second thing to be marked here, is; Doct. That the jewish Ceremonies as they were purely legal, were as bills testifying the debt of the people before GOD: The principal end to which the grace of GOD used them, was to shadow out CHRIST, as followeth; but nakedly considered as apart from this grace of the Gospel, they did acknowledge our debt what we should pay, they did make confession that we did it not: they did also acknowledge the mystery which belonged to us in this regard: for it is to be noted, that nothing can be fitly conceived here but the jewish rites, not our agreement, and covenanting with GOD in Paradise, or Mount Sinai, all these things will we do; this is the debt itself, not Syngrapha, or Chyrographum, which doth testify the debt: Now the Ceremonies, some did testify their debt, Galath. 5. If a man be circumcised, (say as seeking righteousness in the Law) he is a debtor to the whole Law: Mark, that as a man by the bill of his hand, so the old people by the Circumcision, did testify that they owed GOD obedience in all the Law. 2. Some testified their guilt, as all their legal uncleannesses and washings, their sacrificings, both sin offerings and  offerings, the one shown their guilt, the other that they were by nature altogether corrupted, and must be killed, as they were themselves, that so they might come to live to GOD; such were their humbling their souls annually. In conclusion, their whole worship did testify that the perfect offering with which GOD's wrath was to be appeased, was not yet come. 2. That Heaven was not yet opened, that they were all in desert of death through sin; this was all they could do as purely legal, as they are considered a part of the ministry of the Law, so fare as it is opposed to the Gospel, thus they were a ministry of condemnation, beggarly elements, a Chyrographum against us. Yet the principal end to which GOD used them, was to signify the sacrifices to come; this was the principal, I say, because the Law itself is made a servant to grace; yea, justice in God doth put itself forth, that the grace of God may be more manifested, and it may be therefore the Apostle here saith they were a Chyrographum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, subcontrary, in respect that they had another end more main which was with us, though they wanted not this testification also: Now how this testification doth extend to us guiltless, is above showed.  
The use of this may be first to admonish us whence it came, Use that the spirit of bondage did so abound in the people of the jews ever since CHRIST. Answ. They were still occupied in one rite or other which did testify uncleanness: their services were hand-writings against them, they proclaimed their guilt aloud, but shown the grace of God very obscurely. Again, we see what cause we have to be glad of our LORD JESUS, who hath freed us of these lamentable services. If we have called in a bond or bill which we had abroad, it joyeth us, but we know not our happiness, who have these bonds in statute reversed for us. And we must take heed of this levin of jewish ceremony, from which we were redeemed so dear: A little levin worketh thorough the whole lump; Ill weeds grow apace. What an abundance are these rites grown to in the Church of Rome, from beginnings fare smaller!  
But some may say; Object. Our Ceremonies witness nothing against us, we grant CHRIST is ascended.  
The Ceremonies not only as Shadows of Christ, Answ. but as they are a more carnal kind of instructing, do witness against us, that the time of faith is not come, that the Spirit promised is not given, that the times wherein we must worship in spirit and truth, that is a spiritual manner, not carnal, that these times are not yet approached.  
Lastly mark: Doct. That Christ hath by suffering on the Cross abolished these things: So you have it, Eph. 2.15. 1 Pet. 1.20. He hath delivered you from your vain conversation, received by the tradition of your fathers; Where it is to be noted, that though the whole ceremonial Law might in some regard be called [Vain] for it was but a shadow of heavenly things, it brought not things to perfection, yet he doth especially note there the traditionary depravations of doctrines; yea, and their Ceremonies significant, which they used by the institution of men, to admonish them of inward holiness, as washing of hands, Matt. 15. to put them in mind of inward cleanness: of which Christ saith; In vain do they worship me, teaching for doctrine men's precepts; as also their corrupt conversation; for Christ suffering did crucify the vain, carnal, and sinful life of our old man, that we might be even for the external manner spiritual and holy to God, through Him.  
This then as it showeth us the love of CHRIST, Use so it teacheth us how we must much prize and warily maintain this liberty. Such things as we buy at a dear rate, we lay them up carefully, use them charily, we say it standeth us in thus much: But (alas) this benefit, not silver nor gold, but the blood of CHRIST hath purchased for us, it hath redeemed us as well from such vain external rites which men devise, as from those typical Ceremonies of the Law, which respected CHRIST to come.   
VERSE 15. And hath spoiled the Principalities, and Powers, and hath made a show of them openly, and hath triumphed over them in the same Cross. 
NOw followeth the third thing which went before our quickening, that is, the freeing us from him who was GOD's fearful doomes-man, having power of executing death upon us by reason of our sin; Principalities and Powers do signify all those superior and inferior powers of darkness with which Christ combated on His Cross: The thing is set down by a gradation.  

1 He did spoil them, which what it is shall be opened more.  
2 He did make a show of them, that is, expose them to ignominy and reproach; for so this word: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth, Matth. 1.19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
3 He triumphs over them, within Himself, or on His Cross, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: supple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   
The sum is. God in Christ hath quickened us, when He had given us an acquittance from all our sins, abolished all things which shown any thing against us, when He had on the Cross of His Son disarmed, made a scorn, and triumphed over all spiritual powers, who had us as executioners to His justice before in their custody.  
In the Verse three things may be considered: 

1 The Victory itself.  
2 The Persons vanquished.  
3 The Manner.    
First in general we are to mark: Doct. That God doth set us free from the power of Satan before we are made alive throughly in JESUS CHRIST; He quickened us in Christ; in what order? having subdued all Principalities and Powers that held us; even as in Christ our Head, so in us this work proceedeth: First, He died, and by death conquered the Prince of this world: Then when his power was broken, He raised Himself up again: In the same order are we, when we believe, first translated out of the power of Satan, before we have our new life infused from Christ: Even as a traitor cannot be safe from the sentence of death, until he be first taken out of the hand of a cruel Executioner: So here with us. Hence it is that, Heb. 2.15. Christ is said first, to abolish him who hath power of death, and then to deliver those, who through fear of death were still subject to bondage.  
But it may be asked, Quest. how these were subdued by Christ, when we find them still encounter us?  
Because they have no right in us, Answ. nor power to hurt us, and are totally in due time to be trodden under our feet; therefore they are said [subdued] not that they have not leave a while to exercise us.  
This than must make us rejoice in God our Saviour, Use who hath vanquished such enemies in our behalf. When the great Armado in eighty eight was overthrown, what a joy was it to all true English hearts? But this is the joy of all joys to the Israel of God, to think how Christ hath trodden on the Serpent's head, and captivated all their power, who sometime lead us captive.  
In particular when he saith, Doct. Who hath spoiled] Observe hence: That God hath in jesus Christ crucified and disarmed Satan, that he hath no weapon against us. It is the custom of conquerors to disarm their vanquished enemies, and make a prey of what ever they have: so hath Christ jesus done with Satan.  
For first, whereas they had sin and our own confessions against us; CHRIST took away our sins, laying them on Himself, and satisfying for them.  
Secondly, whereas they having power of death, did hold us under, CHRIST bore the death in His own Person, that so this weapon might not hurt us.  
Thirdly, whereas we by reason of sin and death, were in their power, He stripped them off us likewise, making the mighty deliver these captives: for sin and death being taken away, by which they held us in their power, they had nothing to show why we should be detained: now this was the spoiling of him of his freehold as he imagined.  
This must teach us to stir up ourselves in serving GOD confidently, for why? Use We are delivered from our enemies, who are spoiled, that we might serve the LORD without fear: Great are these spiritual powers in their nature, but to those that are in Christ, they are disarmed, so that they cannot hurt us, they are naked devils, and we being in Christ, are in a strong for't. Wherefore, as for armed men being in a strong hold, it were too much shame to be afraid of naked enemies that should offer, with nothing in their hands, to assail them: So here. True it is, as children not knowing what is what, are afraid of bull-beggars which cannot hurt them. So are we here, but the LORD maketh us grow up in His strength.  
We see how to comfort ourselves when we feel sin darted against us, or seem to feel fear of death, Use 2 or discern that the Devil doth half hold us still, as we think; what must we do but look to Christ, tell Him, LORD thou hast taken sin and death out of the Devil's hand, and took me from him likewise; Lord make my eye of faith clear, that I may see this thy victory for me: thy victory I know is full, though in my feeling it seem otherwise. Look with the eye of faith to Christ, give glory to Him, that He hath done it, and thou shalt quickly see His victory applied in thee: And though the Devil hold hard, fear not, all is vain, he must yield the bucklers when all is done, to thy Lord Christ; his prey must be delivered up, he hath no right in it, nor power to hold: CHRIST did discharge him of the one, and broke the other in his death.  
He hath made a show of them openly.] Observe hence; Doct. How Christ in His death made a scorn of all the powers of darkness, they are exposed to open shame: It is said of the wicked, 
Dan. 12.  they shall be an everlasting reproach; and it is a part of their deserved punishment: So here, it was just that these wicked powers should be exposed to all reproach.  
But what was this open show of them? Quest.  
The taking them captives, Ans. 1 the pinioning them with His Almighty power, the presenting them before GOD, Angels, and every believing eye, as naked things, who are spoiled, and cast out of their usurped possessions; the filling them with confusion: Yea, not only doth He thus make them stoop to His command, but made them become hangmen, doing execution at the command of His servants in His Name; as Paul saith of Hymeneus, and Alexander, I have delivered them up to Satan. 
1 Tim. 20  Now as a serpent that leaveth the sting in one, cannot sting again: so it was with this old serpent; his sting was so stricken into Christ, that he could not now any more sting us who are His: Nay more, the putting him under the feet of such demie creatures as we are, and making him serve for our good, whom he usurped over, as cruel Pharaoh sometime. Even as Conquerors taking their enemies captive, do make them serve for base slaves in the basest ministeries, lead them along pinioned one to another: So doth our Conqueror JESUS CHRIST.  
This must the more make us magnify God, Use and animate ourselves under the shadow of His wings, who is all our salvation.  
Note again, that our SAVIOUR hath openly triumphed on His Cross; which doth let us see the perfect victory of Christ over all our enemies in His death; this was the consummation of His Conquest, that the Victor did ride in His Chariot of triumph, the vanquished captives of diverse Nations led beside him. When the Emperor came home, he went up to the top of the Capitol, and there in public view triumphed, as he saith of Augustus: Ille triumphata Capitolia ad alta Corintho, victor aget currum: This is the fullness of victory.  
But here a Question ariseth. Quest. How doth this triumph on His Cross stand with His humiliation? For the first degree of His exaltation is made His resurrection.  
He is said to triumph in regard He suffering, Answ. wrought that whence His after triumph ensued. Secondly, Christ who in His manhood lay conquered, and humbled under death, the same Person in regard of His Godhead was conquering and triumphing: for though to feign the same nature in contrary taking, is a contradiction (as Schoolmen do, who will have the humane nature formally in the greatest felicity, and greatest sufferings at one instant) yet to affirm the same Person in diverse regards humbled extremely, and yet triumphing, is no contradiction, because it is not understood secundum idem, and in respect of the same, but a divers nature.  
Which must be all our rejoicing; Use 1 with what acclamation do subjects meet, and welcome their Princes returning with victory? Such should be our entertaining this heavenly news; that our King hath subdued all our spiritual enemies; yea, triumphed over: for this argueth full conquest; when no wise man will ante victoriam cantare triumphum.  
We must hence strengthen our faith; Use 2 for this triumph was all our triumphs, the like being to be done in every member, through the power of this begun in the Head in behalf of all the members. Is not the victory of a King the victory of all his subjects? Likewise can we be in danger of them whom the King hath surprised, so that they are altogether within his power? So it is between us and our spiritual King: the LORD give us faith.  
This letteth us see what a potent, Use 3 all sufficient SAVIOUR we have: If death and the power of hell could not prevail against Him under death, and in the grave, in His lowest humiliation; how much less shall any creature take from Him now in glory those things which He hath in keeping for us?  
Finally, that He saith, in that His Cross] We see hence; that in CHRIST crucified all victory is obtained against these infernal enemies: this must be read [in that Cross] not [in Himself] For the antecedent in all these is GOD the Father, working these things in His Son jesus Christ crucified: In this unlike those great Potentates: they never celebrated triumphs, while they were receiving the assault of the enemy, but stayed till they were returned into their own Countries to their Imperial Cities; as Claudius, who when he had conquered this Country of Britain, he went home to Rome, there to rule in triumph: But our LORD, while He receiveth all the hot assault of these powers of darkness, triumpheth: Nobile genus vincendi Patientia, to let them do all their worst, and by His suffering it to overcome them, is a most triumphant kind of conquest: The very fight itself is triumph. It is reported of the Lion and the Unicorn, that there being deadly hostility between them, when the Lion spyeth the Unicorn, he taketh a tree; the Unicorn following him eagerly, runneth his horn into the tree, in which case the Lion spoileth him at his pleasure: So betwixt our Lion of the tribe of judah, God-man, and these proud Unicorns, those spiritual sons of Pride, there being great hostility, these Principalities hating GOD, and oppugning His glory in the salvation of mankind, it pleased Him to dwell under the veil of our nature; even with such a body and soul as we have, (sin excepted) that while the Devil did run with all his strength, and lodge his horn, as it were, in this man; his power might be broken for ever, every stroke he gave, returned on his own head; being the death of this man, he killed himself, the head of him (in which you know lieth the life of a Serpent) was bruised for ever. And as angry Bees foolishly stinging once, make themselves drones ever after: So these wily Serpents (but foolish here, if ever foolish) stinging our SAVIOUR CHRIST, have made themselves stingless to all that are CHRIST's, for ever: their wisdom had been not to have stirred up any sinful men to have attached this sacred Person, they should have fled from Him to the most remote quarters of Hell, rather than have made Him suffer the least thing from them: Had they done thus, their power in the world had still remained: For as the sparkles of fire lighting on water, are extinct; so sin and death falling on the GOD of Holiness and life, were extinguished in Him.  
The use is first to arm us, Use 1 that we take not offence at the scandal of the world, at this that our GOD and Saviour died, was a man hanging upon a Cross: Look by the eye of faith what victory was gotten by this Cross, what was the powerful work of this death; and than it shall no more hinder us in believing, when we know that GOD created light out of darkness: Nay, that our GOD did thus by His death (as a second Adam) abolish spiritual death, and bring immortality and life to mankind, is more wonderful than the Creation of the world.  
We see that when Satan seemeth the most to prevail on CHRIST, Use 2 or His members, that then he is most of all foiled and subdued: Now his power was coming, now he made Him feel the sting of the Cross, he killed Him, etc. all this was against himself: Thus it is in all that are CHRIST's; when he thinketh to have the greatest hand over them, all turneth to their good; when by death they are stricken, death itself dyeth, and his power is almost quite abolished. Wherefore, let us not faint in our straits, but stand still, looking to the salvation of GOD: Thus that type of him, Pharaoh, when he sore tasked the Israelites, they most increased; when he had them so hemmed in betwixt mountains and seas, that there seemed no evasion, than was their deliverance at hand, and his confusion.   
VERSE 16. Let no man therefore condemn you in meat and drink, or in respect of an holy day, or of the new Moons, or of the Sabbath days. 
YOu have heard at the sixth Verse of this Chapter, that there began the exhortatory part of this Epistle: and the Exhortations were general, concerning all sorts, or special: The general you heard were either principal, as that in the sixth and seventh Verses, or secondary pertaining to the Principal: the less principal assistant to that great duty of [walking in CHRIST] were prohibitions of things to be avoided: In this Chapter are rules of spiritual practice: in the next the Prohibitions are given, first in general, Verse 8. Go not after Philosophy, and vain deceit, after the tradition of men, and elements of the world; the which general prohibition hath been propounded, and by reasons hitherto enforced. Now he cometh to some particular prohibitions, which do open unto us what things he meant by vain deceit, which leaneth on man's tradition and is carnal. The dehortations are twofold: 

1 From a servile respecting the censures of men, so walking in CHRIST, that they meddle not neither with jewish nor Philosophical superstitions, to the twentieth Verse.  
2 He dehorteth them from the practice of every carnal and elementary fashion of worshipping GOD, from the twentieth Verse to the end of the Chapter.    
To return; this dehortation in the sixteenth Verse may be divided into the prohibition, and the reason. The Prohibition, Let no man condemn you in these things] The Reason, they are shadows of things, which now in Christ and His Church are exhibited: for this hath a secret force enforcing what by the Apostle is urged:  
That which is a Shadow vanished, that is not so to be regarded, as to fear lest you be censured in the neglect of it:  
But these are such:  
Therefore pass not, though you be condemned for omitting these.  
But the former part of the sixteenth Verse may be diversely construed, Let no man condemn you] First, it may sound to this sense; Let no person in heart jewishly affected take on him to condemn you, or no weak jew condemn you in not using these things: but this is not probably here understood, because the Apostle dealeth with the Colessians, showing them their duty, as may be gathered by the inference, and the next Verse. Again, weak converts of jews, it is not probable there were any with them. The second sense, Let none condemn you] that is, do not take up these shadows, or continue the practice in them, and so give occasion to other Churches of the Gentiles to condemn you; but this, though a good sense, I do not allow for these reasons: 

1 Because after the rule of the Apostle, Rom. 14. Churches were not to condemn Churches, though they were a little levened this way; if they did, it was a fact not very warrantable.  
2 Because in the twentieth Verse he dehorteth them from detaining and using these rites.  
3 Because, that as in the next Verse, he doth call them to stand their ground against Philosophical seductors: So here against jewish Ceremony-masters. I think then this is the meaning: Let none condemn you; that is, stand in the liberty so dear purchased, yield not yourselves for any man's condemnation in these matters, pass not if any man condemn you for not using rites crucified in CHRIST. This is a way whereby we suffer not any to condemn us, when we stand not to any censure of them, challenging our freedom. Thus though we cannot keep the Pope from cursing, excommunicating us, in regard of his deed and mind; yet we may truly be said not to let him excommunicate us, in respect we submit not to any censure he passeth in kind: This than is the meaning: Pass not if judaising spirits do condemn you, for not keeping a part of an holy day, a new Moon, etc. for all these things are shadows, which in CHRIST and His Church, the substance of them is accomplished.    

1 Observe hence: Doct. That we must not make account of men's sinister judgements, as any way giving place unto them. It is the property of erroneous spirits, they will be prodigal in their peremptory condemning of all that descent from them: Thus you see how the Pope thundereth anathemas in every article against us, and Papal spirits, subscribe not to every Canon, you shall be excommunicate; yea, an anathema presently. Now than if we might not turn our deaf ear, and contemn subjecting ourselves to their sentences, we should quickly shake in our belief: Thus our Saviour taught His Disciples, When they revile you, excommunicate you for my Names sake, pass not what they count of you; great then is your reward: So when the Apostles told Him what the pharisees would except at; Tush, let them alone, they are blind leaders of the blind, and how doth Saint Paul. 1 Cor. 4.3. I esteem it the least matter of a thousand to be judged of you or men: And we see how in the Primitive story, when Victor would in the matter of Easter, condemn all the other Churches differing from him; they gave no place, but rebuked his insolency, and contemned his audacious censure. For we stand and fall to our own Master: What have they to do to judge us? Yet this must be rightly understood: For there is a sinful carelessness of others censure; when a man out of an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a self-conceited, proud, pertinacious humour passeth not for others; or when one regardeth not this or that, because of the base account in which he hath the persons that speak it: or when one distinguisheth not persons, but is most careless of all alike: whereas we must never out of pride, or contempt (as they in the Gospel) what do you stand upon that these old cursed people think, that know not the Law? but from a good conscience testifying with us in that we do before GOD, 1 Cor. 4.3.  
2 We must distinguish betwixt weak ones misconceiving through weakness of judgement, and malicious ones: the latter are not to be regarded; but for the other, though we must not cease from that which is good necessarily to be done of us, yet we must pity it in them, and seek at GOD to show them the truth.   
The Use is to us, Use that we never fear men slavishly; we are the servants of CHRIST, if we do that which is His will, what need we care who condemn that we know He approveth in us? We that are taught of GOD, shall we give place to blind Bats, who speak they know not what, and have no savour of heavenly things? they are incompetent judges, we yield not to them. What careth an Artist if an ignorant person find fault with him; he will say, Cobbler not beyond your last: So may we to such who condemn us, holding to that which is the truth. Hence then may be reproved that pusillanimity in many, who will give in, if they be opposed in the least degree.  
2 Observe. That to put no difference in meats for conscience sake, or religious respect, is no sin: the text proves it: Doct. Let no man condemn you in meat] that is, care not for their condemning you, when you put no religious difference betwixt meats, as pure and impure; so in drinks. We know the jews, if a thing stood in a pot uncovered, were not to touch the liquor, it was legally impure to them: for these things are all the good creatures of GOD, and all these things in CHRIST are made pure to the pure. There is a fourfold distinction of meats: 

1 The one Natural.  
2 The other Politic.  
3 Religious.  
4 Superstitious.    
Some in regard of natural properties and wholesomeness to our bodies good: some have a malignancy in them, and are hurtful; thus in way of diet, to distinguish them is not evil.  
So politicly for the benefit of the fisherman, and breed of cattles.  
A truly religious difference is, when GOD, for some holy purpose doth make a distinction, permitting some, and denying others: or when we in Christian wisdom abstain from some things which we find through our weakness to be hurtful for us.  
The fourth kind is, that we are to mark the superstitious difference, when we will out of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a sinful imitation, or out of mecre humane presumption prohibit the use of some meats, and allow others, and that as a thing pleasing to GOD: thus Montanus forbade all dry things, and would have them religiously refrained, as coming from an evil beginning: Thus the Papists forbidden flesh, eggs and white meats, though not as evil in their nature, yet as defiling the conscience of him that useth them, when now they are forbidden; and that not only because he transgresseth the commandment of the Church, but because he neglecteth a thing which is good in itself; even as a religious exercise: But this was the old opinion of the pharisees, who did think that some meats did defile them, not only which GOD had forbidden, but which they refrained out of humane tradition: for they had their weekly fasts of their own making; 
Matth. 15.2.11.  but CHRIST telleth them, That which goeth into the mouth defileth not the man. Secondly, they thought it a sin against the commandment of the Elders: Why doth your Master eat with unwashen hands, breaking the tradition of the Elders? But our Saviour by His fact showeth that there is no such power in men, as to make that a sin which GOD hath not forbidden:  
That for which we need not fear who condemn us, in that we sin not, nor deserve no censure; for a caused condemnation must be feared:  
But in these things, viz. the free use of all creatures as alike pleasing to GOD, we need not care who condemn us:  
Therefore we need not to be afraid of taking any creature, afraid (I say) as if we should sin in so doing.  
Which may serve to reprove the Papists putting a difference of meants, Use as making it more holy to use some, 
Discrimen ●iberum cut di●rum nonja● retinendum est à Christianis cum opinione necessitatis, Sanctitatis, justitiae, ●ut 〈◊〉. Epise. Daven. in 〈◊〉. 16. pag. 185.  than othersome, and more pleasing to GOD; Yea, making it a deadly sin to eat an egg on Friday, as if the kingdom of GOD did stand in meats or drinks.  
Let no man condemn you] Observe hence: Doctr. What is the spirit of those that dote on Mosaical and jewish rites, they are ready to condemn such as are not down right in them: they are here deciphered, as if they would damn such as did but fail in the part of an Holiday: For you must know their Feasts began the Evening before. Now all the day on the Feast-Eve men were free to labour; but toward night, they began their religious observances: now they are here painted forth as ready most deeply to censure such as should miss but the least part of time, half an holy day, which they were accustomed to keep as holy.  
Obs. Again: He doth not say, do not refrain a meat or drink, or seem to keep an Holiday, but yield not your liberty to suffer yourselves condemnable in neglecting these things, upon necessary and urgent occasions, as if you had omitted some thing you were bound unto upon absolute necessity. Whence note: That the not using of rites, but yielding ourselves bound to them, Doct. is the thing we must avoid. Christ is said to have taken away the yoke of Ceremonies, not as making it unlawful to do them with liberty, but as freeing us from the obligation, and necessary obedience of them. Hence it was that Saint Paul circumcised, shaved, etc. who yet would not in the least measure have betrayed his liberty in yielding himself under any pretence bound unto them: Thus we may use some Ceremony when discretion requireth; and authority enjoineth, for decency and order in the Church; or to testify that we are not schismatically affected, but love and desire to keep the peace of the Church.   
VERSE 17. Which are a shadow of things to come: but the body is CHRIST. 
OBserve hence: Doct. What all those legal Ceremonies were, even shadows of that which is done in CHRIST and His Church; for I construe [CHRIST] here, CHRIST mystical, as 1 Cor. 12.12. For if that of the Fathers may go for currant, that distinction of cloven footed beasts, and such as chewed the Cud, did teach, that Christians must be discreet, and given to meditate on the Word; though it is liker that the permitting them only pure creatures, did signify, that we must desire the sincere milk and food of the Gospel: or creatures of middle nature, did admonish us, how our spiritual food of knowledge, though it be fare higher than the world; yet it is fare inferior to that we shall be fed with, when we walk by sight.  
To show us how justly these are all abolished; Use 1 the shadow and the body will not stand together: As Painters who take an imperfect draught of a thing, when they have now finished their master table, they cast away all their former rudiments; So GOD having now brought the true Image of heavenly things, doth cast off those imperfect shadows which had formerly been in use.  
This teacheth the fondness of this world which embraceth shadows and neglecteth substance, Use 2 like that the Poets tell of Ixion: so doth God plague men that will not receive the substance of truth, but are wood-madde, in love with shadows, as these here: And so we all do follow shadows of good, leaving the true good things indeed.  
The Papists may hence be in part answered: Use 3 They object, that their Ceremonies are not here condemned, Object. but such as signified CHRIST to come.  
Though in other regards they are taken away then of signification (as shall be noted hereafter) yet they must know, signification respecting CHRIST is twofold: Answ. (1) Of that which concerneth His own individual Person, as His manifestation in flesh, suffering, etc. (2) Of that which representeth any thing to be done in the body of CHRIST mystical, to be done spiritually of believers: Now their Ceremonies are to be charged for sacrifice of the Mass, a shadow of CHRIST about to be offered. For all the Ceremonies do shadow some spiritual thing in believers, who are the body of Christ.   
VERSE 18. Let no man at his pleasure bear rule over you by humbleness of mind, and worshipping of Angels, advancing himself in those things which he never saw, rashly puffed up with His fleshly mind. 
NOw he cometh to the second dehortation, which doth further illustrate what his meaning was in bidding them above take heed of Philosophy. In the dehortation three things must be noted: the former two being branches of the duty itself; the latter infoldeth reasons enforcing it.  
The first is, that they would not stand unto man's arbitrement, nor pass for man's arbitrary judgement in the matters following, Let no man determine upon you.]  
The second is the points wherein they were not to yield themselves to the arbitrement of any, viz. in setting down what was humbleness of mind, and what was the right way of seeking to God, and condemning you as not humble, and not speeding in that you seek; because you do not worship Angels, and use their mediation to God.  
The third intimateth reasons taken from the description of those moderatours who would judge in these cases, which seem to prevent the Colossians in their thoughts: thus shall we not regard their determining against us.  
Why, Object. they deliver many very hidden things.  
They tell you of points in which they have no understanding, Answ. these are matters above their element.  
I, Object. but they stand for that which hath a show of humility in it.  
It is their secret pride, Answ. which maketh them take upon them in these matters. And this their fact in using mediation of Angels doth testify that they hold not the head JESUS CHRIST. Now hence may be framed a threefold reason; but the former words are doubtful, requiring some further canvas, that the reason of interpretation may be better discerned.  
Let none bear rule over you] The Greek word [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] is borrowed from those who sit as judges of sports; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  as when there is running of tilt before the King, there is some that sit by with white wands or staves, who mark how every one breaketh and hits, according as the law of the sport requireth, and thereafter give sentence with or against the Champions: So we must remember that Prayer is a spiritual wrestling with God: for the due manner of it, it is to be done in all humility through Him who is our Mediator to God: this is a law of this heavenly wrestling; the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the recompense of this strife is, that God beareth us, and will give us what we ask in the Name of His CHRIST. Now these false seducers take upon them as judges in this case, and determine against the Colossians, that they did not strive or serve GOD in humility, neglecting to worship Angels, and to use them as intercessors to GOD; and in this regard did make all their wrestling in vain, judging from them their reward, because this law was neglected by them.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Willing] that is, at His pleasure, it is fitliest reduced to that former: Now followeth the difficulty.  
In humility and worship of Angels] These words may have, as I conceive, a threefold accommodation: (1) They may note instruments wherewith those false Apostles seduced, and the matter whereupon they grew thus censorious: Let none deprive you of your reward, or take upon him to judge you through humbleness of mind. (2) The second sense, they may be joined with the words following; thus: Let none at his pleasure play the judge over you, entering into things he neve saw, through show of submission, and through worship of Angels. The third sense: These words may signify the matter, as I have noted, in which they judged Christians defective, and therefore seeking in vain to GOD, thus: Pass not you, nor yield not to the sentence of any who do condemn you in humility, that is, as wanting humility, and in worship of Angels, that is, judge against you, as not using any mediation of Angels, or intercession to them. The first opinion I admit not, for these Reasons.  

1 As he said above, Let none seduce you by Philosophy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so he would here have used the same particle rather than another.  
2 I see not how a feigned humility is fitly made a ground or pretence of usurping judicial authority.  
3 The Greeks' put little difference betwixt this word [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] for the simple is here put for the compound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Now [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] did note there the matter about which their censure was occupied. The second interpretation I like not neither: 1. Our common Prosody dis-joyneth them, making the former part of the sentence all one Complexum. 2. Showing the means and ground of their going into things they never saw, he telleth us, it was their being puffed up with fleshly wisdom. Wherefore with best correspondence this noteth out the matter, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the former Verse; the matter (I say) in regard of which the false teachers condemned them, because herein they were not conformable to themselves. Now to the Doctrines.   
Mark first, Doct. That false teachers are led with a spirit of arrogancy, which maketh them usurp judgement over others: This was apparent in the Scribes and pharisees, who judged of CHRIST and His doctrine as a seditious novelty, who excommunicated all that would profess His Name: Thus the wise Gentiles judged the Gospel to be nothing but folly: This having always been the practice of lewd heretical spirits to speak evil of things they know not, jude v. 10. And herein the Papists excel, who challenge to their Pope fullness of power to determine of truth, impose laws, to accurse all that come against his determination in matter of religion, to translate Crowns, to open and shut Heaven, and all at their pleasure.  
But you will say; Object. Doth not the true Church take upon her to condemn doctrines, which if she do, how can this be made an heretical guise?  
She doth, Answ. but ministerially pronouncing that condemnation which she heareth the Scripture pass of this or that, as contrary to God's truth, before her: but it is otherwise with these erroneous spirits, who out of their own hearts, or self-willed pleasures do pass sentence against that they receive not.  
Let them not at pleasure bear rule over you] This is the property of the natural man, he will take upon him to judge and condemn whatsoever doth not agree with him: much liarning makes thee mad (said Festus to Paul) and do not carnal men account those that walk more conscionably than themselves, proud, hypocrites, schismatics, seditious persons, what not? For look as fools and distracted persons will have a fling at every thing which doth not humour their crazed fantasies, whence we say, A fool's bolt is soon shot: So here etc.  
This may serve further to inform us touching the manner of carnal men, Use that it is their kind to break out in this manner, and therefore we must not be dismayed when we suffer it at their hands.  
A second thing may here be added, that the Apostle giveth them such a caveat again and again, Let none condemn you] Let none take upon him as a judge over you:] for in repeating these, He doth not only show our duty above noted, Doct. but bewrayeth our softness and pufillanimity, which doth make us subject too much to take to heart such sinister judgements. A quick horse need not be spurred, and if we were not prone to yield too much in this nature, he need not again and again to dehort us: Even as children, though they know and conceive things aright, yet great words facing down the contrary, and calling them children and fools to think thus, do so amate them, that they cannot tell what to say: So we through childish weakness, the things which we have truly learned, and quietly alone have received them into persuasion, when we hear others cry them down, condemn them as heresy, schism, call us reproachful terms for holding them, we let it sink so with us, that we cannot tell what we may think of the matter.  
Seeing then there is such infirmity in us, Use let us arm ourselves against it: Shall we let the sentence of carnal men shake us in things we have learned of GOD? Why they know not these things, that they condemn them of folly, falsehood, wickedness, should confirm us in the contrary. A little child come to any understanding so fare as to know a fool by his habit, as his motley coat, his wooden dagger, if twenty such should say any thing against that he thinketh, he would not believe it, but would say, these are fools, I know them well enough: So if you do but know natural men of corrupt minds by their outward fruits, never be moved what a whole worldfull of them speak, for they have no knowledge in things spiritually discerned. Beside, to give any regard to them, is to animate them in folly, and make them imagine themselves as wise.  
In humbleness of mind] Observe hence: Doct. That wicked deceivers will seem to stand for virtue, and challenge those who are truly godly, as wanting in it.  
These lewd impostors took upon them to condemn those who in conscience of their sin knew there was no sufficient Mediator for them in heaven or earth, but Christ alone; they do pass judgement against these in matter of humility, that is, they condemn them as not humble. Lying and tyranny are the Devil's weapons wherewith he fighteth; now to his lying this branch belongeth of his counterfeiting, that he will turn himself into an Angel of light: thus it is in his children bearing his image, they will sometime go in sheep's clothing, make semblance as if they were meek, lowly, harmless; this we exemplified in the pharisees who were gulses of pride, and yet did gull the people with their fasting, prayers, as if they had been lowly Saints: Nay, they do take up Christ and His Apostles as transgressing the ordinances of antiquity, and the Commandments of GOD, as when His Disciples did gather the ears of corn on the Sabbath day. Thus the Papists do with us, they challenge us of pride in this very point of dishonour to the Saints, because we will not make gods of them; of Presumption, we believe the promise of GOD made to all penitent ones; and therefore to us being penitent: Of all licentiousness in life; because we will not allow that good works shall in strict justice merit with GOD: Of all intemperancy; because we allow not their laws of superstitious fasting: Of incontinency and irreligion, because we like not their monstrous machorets, their orders of religion, falsely so called, their imposed vows of chastity, which become a snare to consciences, and an occasion of all filthy uncleanness, there is no end of repeating all of this kind. Yea, natural men amongst us, do they not condemn such as walk before them in ungodliness, as proud and fingular? Men that think none like themselves, none holy to themselves, enemies of Christian liberty, and of peace, and neighbourly agreement.  
Let us not then be over credulous to judge all ungodly, Use who are challenged of it, for who then can be innocent? nor yet all good men who seem to stand for it; and to condemn others only for the want of it; for even the Devil is an Angel of light: but let us wisely mark on what ground the sentence is passed, and whether the thing in which this or that is placed be virtuous in the kind truly, as is by some conceived of it; as in this fact the Colossians are condemned as not humble, why? they gave no worship to Angels to become intercessors, as if the not doing of this did prejudice humility: He is a proud man, saith one, why? he is not promiscuously sociable, he is still reproving some thing or other, he will not be content to walk as his neighbours do, etc. Alas, as if humility lay in these things.  
And in worship of Angels] First in the coherence may be marked: Doct. Under what pretence the adoration of Angels and so of Saints marketh, even under the vizard of holiness. This was the old philosophical reason taken our of politic observation: Do men go forthright to the King? Do they not get some Noblemen about him to break their matters, and procure their favourable access? And shall men presume to go upon the great GOD, and not take the help of Angels and Saints, to the intent they may speed the better and testify their submissness? To which Saint Augustine was wont to answer, My thoughts (saith GOD) are not yours, etc. by the same pretence and under show of glorifying GOD in His Saints, the Papists persuade it at this day; yea, under this show of humility they bring in their doctrine of doubting of our salvation.  
Let us therefore be wise, Use and let us take heed that we swallow not deadly doctrines basted with show of humility: Of which more in the last Verse.  
Observe secondly, Doctr. That all religious worship of angels or Saints is unchristian; Pass not you who doth give sentence against you in the religious worship of Angels, that is, as not yielding to the service of Angels. To understand this, we must know, that the religious invocating of Angels was obtruded upon the Colossians: from whence it is doubtful. Theodoret relating the Council of Lacdicea on this place, he saith, That such as defended that Law, did likewise put upon them the invocation of Angels, as a matter full of humility; the rather because the Law was given through Angels, by their ministry. Another guess is, that this came out of the Philosophy School; for the Platonists we know did worship Angels; yea, and souls departed of such as had been Worthies amongst them, they worshipped at the monuments of them. To which, as Eusebius testifieth, the worship done to Martyrs at their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was correspondent: Now this I take to be the truth, because though the Nazarites and such after heretics might join this point (though it is not read of them) and enforce this reason for adoration of Angels; yet these in the Apostles time that stood for the Law, did no such thing: For beside that the second Commandment of worshipping GOD alone, was held with them; so that Moses himself was not invocated; yea, the being of them, by some addicted to the Law (as the Sadduces) was called into question. Besides these things, it is like in other Epistles, if they that contended for the Ceremonies had brought in this doctrine with them, it is likely that the Apostle would have confuted it, and encountered it as well as the other: I doubt not therefore, but it is to be reduced to the Philosophy above named: Now this being in practice with them, they condemned the Christians in it, as not using it in their going to GOD. The Christians (as is probable) listened to it (such was the learning of the Patrons it had) more than was meet, and were somewhat damped: the Apostle therefore doth stir up their Christian fortitude, exhorting them not to care what any judge against them in that matter, for they are in the right that yield not unto it; the LORD only is to be worshipped religiously, and we have no mediator to Him but JESUS CHRIST. Epiphan. Contr. Collyrid. Her. 79. doth condemn all adoration of creatures.  
Which serveth to confute the Papists, Use they religiously worship Angels and Saints, call upon them, trust in them. But they except, they do not worship them with the highest worship, but with an inferior, though a religious service: But (alas) did these heretical spirits, with the Colossians, worship Angels with the highest worship? No, but with an inferior, using them only as intercessors unto him whom they counted the supremum numen. Yet the Council of Laodicea condemned it in them; and what did the King in Daniel require? to be esteemed the highest GOD? No, but to have a divine worship more than humane, which yet Daniel would rather dye than yield unto. Religious worship is not capable of subdivisions; as but one GOD, so but one religious worship, all other worship is Charitatis (as Saint Augustine saith) not Servitutis; such as we worship one another with, not religious. Saint Augustine doth not distinguish religious worship into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as two kinds of it, but worship in general into religious, every degree whereof is Latria, and into humane, which he calleth Dulia, Servitus corporis non animae, such as subjects give their Prince, servants their masters, who are over them; but according to the flesh, therefore can have but an external worship done to them.  
In the second place, Use 2 let us not religiously adore any Creatures; 
Revel. 19.10.  the most excellent are but our fellow servants. If any subjects do look at some noble personage about the King with honour and acclamation a little more than usual, though fare less than that the King receiveth, is it not derogatory to the highest Majesty? Even so we cannot enter the least degree of honour above that which is civil, due to fellow Citizens with us, but so much as is above proveth detracted from the LORD's glory, to whom all religious worship entirely belongeth.  
Intruding into these things he hath not seen] This hath the force of an argument: He that voucheth matters he hath no knowledge in, you are not to pass for such a ones sentence: But these do so. Obs. then: Doct. What is the property of a false deceiver, to speak that he hath not certainly known: The Apostles of Christ, they often interlace this as a circumstance winning credit, and testifying their fidelity, The things we have seen, do we show unto you: Thus Saint john in his first Epistle Chap. 1.1. So Saint Peter, ● Pet. 1.20. Yea, our SAVIOUR telleth them, that he spoke nothing, but what he had seen and heard from the Father: So all the servants of GOD testify nothing which they do not by faith discern in the Word of GOD. But false teachers will broach the speculation of their own brains, tell things (as CHRIST speaketh) in their own name, which they have not received and learned from GOD: But as thus it is generally erred of false teachers: So they then run into this fault principally, when through curiosity, and metaphysical speculation, they will run into descants of their own imagination, in nice points, not contenting themselves to be wise within those bounds which God hath revealed in His Word: To which vice the Popish school is exceedingly addicted: for what hidden point of the divine Trinity have they not determined? What things about offices, gifts, order of Angels, have they expressed, as if they had been amongst them, as they are called Scraphicall, and Angelical. What is in Heaven or Hell, that they have not particularised, I, so fare as to set down the smells, the dinnes, the nature of the fire; as if they had come thence locally.  
But you will say, Object. when may we know that a man speaketh things he hath not known nor seen?  
When he voucheth any thing in GOD's truth or worship, Answ. any matter of belief or practice without the Word of GOD: for than he is, and needs must be in the darkness of his own natural reason, which discerneth not things spiritually perceived. As these vouched a point of worship which GOD's Word had not taught: As no man knoweth what is in another Country, unless he go to it, or have true information from it: So no man can tell what is in Heaven, till GOD take him thither, or send word hither to inform us, for here is no third.  
Not to let ungrounded subtleties dazzle our eyes, Use 1 seeing the truth is, they have no being, but in the fantasy of those who imagine them.  
Let us be wise, Use 2 not so much to look what is said by false teachers, as to consider how they prove it.  
Let us take heed of this arrogancy in God's matters, Use 3 and not speak that we have not seen by faith in His Word. Not that we may not speak things which we know but weakly; but we must not speak any thing which in some measure we have not warrant for from the truth of God; for Saint john preached of CHRIST, when he knew Him not so fully as afterward he did.  
Passed up by his fleshly mind] Obs. What is the cause of vouching, Doct. yea, of diving into hid things, viz. Pride: Let none be high minded, let none be wise above that which is written. But one may ask, in what standeth this Pride? Answ. In leaving the direction of GOD's Word, and following the dictamen or suggestion of our own reason: How doth he condemn himself that taketh upon him, being a novice to make conclusions of an art he never entered? And what a Pride is it, for some ignorant scholar to put by the direction of his Tutor or Schoolmaster? So for us in these things which are only taught of God; not to respect the Lectures read to us in His Word, or by His Ushers in whom He teacheth; for us who are borne altogether rude and ignorant of the Kingdom of heaven, that is, as ignorant of saving knowledge in heavenly matters, as any beast is in civil affairs, for us to set down determinations beyond our element.   
VERSE 19 And not holding the head from which all the body by joints and bands having nourishment ministered, and knit together, increaseth with the increase of GOD. 
NOw he cometh to the third Argument.  
Such as hold not CHRIST the Head, you are not to stand upon their condemning of you:  
These that teach you worship of Angels, hold not Him who is sufficient for all the body of His Church:  
Ergo.  
The verse contains two things: 

1 The state of these Sect-masters, in as much as they did not hold CHRIST.  
2 The description of CHRIST our Head from His efficacy in all His members: In which three things are set down. 

1 What groweth in CHRIST the Head, viz. the whole body.  
2 How it cometh to grow, viz. being furnished and coupled by joints and ligaments unto the Head.  
3 The growth itself, groweth with the increase of GOD.      
Before we enter the verse, observe thus much: That looking to the Creatures for help and grace, Doctr. doth make us fall from CHRIST: Such as are worshippers of Angels hold not CHRIST; if (saith Saint Paul) ye will be justified by your own working, CHRIST will profit you nothing, He is dead in vain: And this is most true in the Roman Church, where amongst Saints and Angels, CHRIST can have little room, little respect in comparison: It is with faith, and religious service so, that they cannot be lent unto any other, but they are made one with it, and are withdrawn from CHRIST: So that as a Wife yielding her love, and conjugal benevolence to another cleaveth no longer to her husband, is one flesh no more with him: So a soul bestowing the religious adoration of it here or there, doth join itself with the thing so worshipped, and leaveth God.  
This is to be marked against them that are reconcilers, Use 1 that think, why may they not do thus and thus, and yet cleave to CHRIST well enough? yea this doth detect the wicked judging of Papists, that will persuade us that this leadeth us unto CHRIST, to go to Saints, and that honouring them in religious manner, we honour Christ in them.  
2 We must keep only to God in Christ.  
Thus much from this, that these religiously worshipping Angels, held not Christ.  
For understanding the verse: We must open some conclusions concerning the head and Natural body.  

1 The head is the supreme part in a humane body, from which cometh outward direction and inward influence of sense and motion into every member: So Christ hath both the sovereignty of outward directing, and by his powerful influence he quickeneth and moveth all that are his.  
2 No member hath any thing from the head, which is not by joints and sinews coupled to the head, and by the same bands and joints furnished from the head: So we have nothing from CHRIST, till by faith and love, we are knit with Him and His body and by the same 〈◊〉 furnished from Him with spiritual grace, and heavenly nutriment.  
3 We must know that the soul from the head doth 〈◊〉 forth a nutritive faculty, a vital faculty which nourisheth, and augmenteth every member, as the nature of it requireth: The first continueth as long as life, augmentation till we come to that perfection of growth which nature affordeth: Being come to this, augmentation ceaseth about thirty six years: So the quickening spirit from Christ our head, doth by all holy means nourish every believer, and make him grow as his condition requireth and that till he come to be a perfect member of one perfect man in jesus Christ.  
4 The last thing to be marked is, that a Natural body groweth up in every part proportionably, the hand for a hand, the leg with the growth of a leg, the toe with the growth of a toe: So here all the body thus coupled, furnished, and wrought upon with the quickening spirit, groweth to that perfection in every member which Christ hath appointed.   
The sum is. They keep not to Christ, who is an all sufficient head, by whose efficacy all that believe on Him, being coupled to Him receive all grace needful, and take increase growing up till they come to perfection with such a growth which God Himself causeth in them.  
That we have not many but one head, Doct. not holding the head, not Christ and Saint Peter: the Scripture knoweth but one head, neither was any of His Apostles a head of the Churches, for all had alike, and the chief authority. Now if any were a head above others, He must have the chief alone, no other having it with Him: thus the Pastor that succeeded Peter at Rome should have been head over Saint john the Evangelist, who lived long after Peter. But we need no better argument than this in the Text. If CHRIST be one head, (and it is monstrous for a body to have two) than the Church hath no other: But CHRIST is the head: and for one body to have two, is monstrous: therefore the Church hath no other than Christ.  
The Papists say, that a ministerial and secondary head may be with a principal, and it is not monstrous: As there may be a Viceroy under a King; yea they say, it maketh with the union of the Church to have a visible head, and doth no more derogate from Christ's glory, in being our head, then when men are called lights, GOD'S, Apostles, foundations from Christ, who is called the light, GOD, the foundation, the Apostle of our profession.  
For answer: First this distinction of a secondary ministerial head, it is contradictory, for it is such an essential property of a head to be principal and have rule, that what is not thus, is not a head.  
2 Who ever heard of any secondary head in a natural body without deformity? now it is a natural body with which CHRIST doth compare Himself in this respect.  
3 That which is a ministerial head must do the work of a head, but that none can do: The work is double, internal or external influence: regiment, or direction. Of the first, it is granted: for the other of regiment, the Scripture denyeth it to any but CHRIST, the Prince of Pastors, leaving to all other a power ministerial only to serve the Churches, as superior unto them.  
Again the truth is, no direction which is dependent is the direction of a head; as the hand leading and drawing up the foot directeth it, but is not a head to it, because the direction of the hand cometh from the principality of the head reported unto it. As for those instances: First a Viceroy is in a body politic; but CHRIST in calling Himself a head of his body, doth draw the comparison from a body Natural. Again the proportion is not kept; for to have a Viceroy under a King in some Province is one thing, but to have a head under a head is another: For a head is to the body as a King to the kingdom: Now to have another King in a kingdom under the Chief, is a thing unheard of. The union of the Church the Scripture teacheth to depend on CHRIST and His spirit, not on a visible head. Yea the Grecians continue to this day their rent from the Church, and all for the pride of this head. Men have many names properly attributed to them, and these above repeated, but improperly: but the names of head and husband the Scripture and all sound antiquity appropriate unto Christ: Kings may suffer men to be called Noble, Wise, Rich, but to be called Kings within His Kingdom, is not permitted: for there is nothing more derogatory from the glory of his Crown: so here etc.  
Let us then cleave to this head CHRIST JESUS, Use and renounce such most lewd usurpation as is detected in the Pope: Woe to that body which hath a third thing thrust in betwixt the head and it, so that they meet not to close each to the other: So it is with the Papists, for betwixt Christ and them, the Pope hath thrust in, so that their immediate conjunction with Christ is hindered, and his beneficial influence intercepted. Oh how absurd is it that any but Christ should be thought head of the Church! It is as if the King should put his Queen under the power of a Subject, or a man's wife should be made an underling to a servant, which never was: the Apostles themselves though in their message from Christ, they might command the Church in His Name; yet in regard of their persons, they were under the Churches: as a servant who delivereth to his master's son Commands from his master; he bringing his message, doth command her, and yet his condition is inferior to her.  
The whole body] For opening the true meaning: First we must know what is meant by the [Whole body] Secondly, in what regard the Church is said [the body.]  
To the first, a whole body sometime is put absolutely, containing the head under it as well as other members.  
Secondly, a whole body, is put respectively, for that whole frame of the body which consisteth of all members beside the head: and thus always it is used in the Scripture; for the body is spoken of, as distinguished by opposite relation, from the head: now when the body is spoken of as a distinct thing from the head, the head cannot then be comprehended under it: thus here the whole body increaseth. Christ our head hath all fullness, Christ therefore is not meant in the whole body. Again, Christ is not head of the whole body consisting of Himself and His members, for Christ is not His own head, but God. GOD is the head of Christ. 
1 Cor. 11.3  This is to be marked against some Papists, that say they make not the Pope head of the whole body, but of the mystical body which standeth of men, Christ excepted, and this they think not absurd. But Christ Himself is not the head of the whole body in that former acception, but only of His body mystical, beside Himself.  
Some again thus reason:  
He that is head of a whole body, he is head of a body having a head beside him: for else (say they) it were not a whole body: But Christ is head of a whole body beside Himself. The first part is false, or the second, if not rightly understood according to the distinction above named. Christ is head of a whole body not absolutely called (whole) as comprehending a head within it; but respectively so called, because it is whole, for a body distinguished apart from the head. For the second thing, a body may be said the body of one two ways.  
1 In respect of the whole Person in whom it had or hath being: thus we say of one buried, here lieth such an one's body, meaning the whole body that had the personal being of it in such a man.  
2 The body is said to be the body of one in regard of reference it hath to the head, as a distinct eminent part distinguished from it: thus we say, such a man is dangerously wounded in his body, but his head is not touched: Now though we have our mystical being from Christ, yet the Scripture calleth us his body for the respect we have to Him as our head; as being another more eminent part; who with us maketh up that whole mystical man Christ jesus: And therefore Christ is as properly said to be our head as we His body. Now though this or that body may be said such a persons body; yet the person cannot properly be said the head of such a body. These things being premised, to exclude Popish errors, and to help us in the true conceaving of this matter, we will come to the doctrine.  
First then we see: Doct. That in Christ mystical there is nothing but the head giving growth, and the body receiving growth from him: This is to be marked: for where is the Pope found the head, giving growth? he is not his own: men grant that he cannot infuse any grace, he hath no influence of this nature; then he is not the head in which the Church groweth: for the body of the Church growing, he will not be of the body: for he that will be the head of a body, is not of the body: To say a head is properly a head of a body, and properly a part of the same body, is a contradicton; as no subject can be truly made a King, and yet remain a subject; he must then be found in that body whereof the Devil is head, for here is no room for him.  
2 Mark hence: Doct. That even for the whole multitude of believers there is sufficiency in jesus Christ: the whole body, those who lived in all times before us, have found him every thing unto them: Abraham saw his day afar off, and rejoiced; what place soever they live in, his virtue reacheth them.  
Alas then, Use what mean any to look unto others then Christ? Shall not he who hath brought all the Saints from the beginning of the world to that growth they have attained, that doth quicken every believer through the face of the earth, shall not he be sufficient for thee? It is as absurd, as if the little finger (for by fiction we will lend it reason) should think that soul not enough to quicken it, which not withstanding did give to the whole frame of the body besides it. The not beholding this with the eye of faith doth make so many rest unsatisfied in Christ.  
3 By joints and bands furnished and knit together] Obser. That before we can take spiritual growth from Christ, Doct. we must be knit unto Him, and furnished from Him. Even as the natural members of the body can receive no growth if they be not coupled to the head, and if it have not supply of nutriment, and that faculty of nourishing and increasing sent forth into it: So if we be not so knit to Christ, and have not his Word outwardly, and His virtue inwardly to make us grow by it, we can never take increase in Him. Life is in Christ, saith Saint john: 
1 joh. ●. 12.  but when we come to have Christ, we have this life. We must first have CHRIST, get into him by faith: true it is, that there are branches in Christ which are dead and fruitless, but as I said before, they are not engrafted into Christ by true faith, but tied on him by the string of an outward profession.  
Wherefore we must hence be exhorted to get into Christ, as ever we look for benefit by Him. Use  
4 Mark hence: Doct. That every true believer groweth up in Christ; He doth not stand at a stay, or go back, 
1 Pet. ●. ●.  but groweth from faith to faith. 
2 Pet. ●. 18.  As new borne babes desire the sincere milk of the Word, that ye may grow thereby. We must grow in grace. Let him that is righteous, be more righteous still; and he that is holy, let him be more holy still. Having such promises, let us grow up to perfect holiness. 2 Cor. 7.1. Even as in Nature, she groweth from that which is less perfect to that which is more perfect: So in grace, the LORD doth lead us by degrees on to perfection. What a deformity is it in Nature, when one is a dwarf, and groweth in years, but not in stature? So here before GOD, an old Christian in years, but a babe in knowledge and grace.  
Wherefore such as fall from their first love may suspect themselves, Use 1 such as count it a part of commendable constancy, still to be the same, and esteem it greene-headed new fangleness to come on in things which sometime we thought not on: such as think men know not what they would have, when they still call on them to be more forward.  
2 Hence we must exhort men to forget what is past, and strive to perfection, he is the best Christian that is ever finding some want in himself, and hungering and thirsting. What man would willingly have his stock kept at one stay, not caring to grow in wealth? No, men will cast up their books, and see how they come on worldward: So must we never be weary of seeking more grace, and examining ourselves what we profit; which might be made a third use.  
Lastly, that he saith with the increase of GOD] The Hebrews call the most excellent and choice things, the things of GOD; as Nineveh, a City of GOD; Trees of GOD; but here it noteth the Author of this increase; for as he faith after Chapter 3.3. Our life is bid with CHRIST in God; and it is GOD in Christ that bringeth us on.  
Observe hence: Doct. Who doth make us as begin, so grow in grace, it is GOD. 1 Thessalo. 5.23. The very God of peace sanctify you throughout, that is, in every part perfectly for the degree of grace: all the strength of man cannot add one cubit to the stature of his body; how much more doth GOD'S power alone give the growth of the soul? He that knew what sicknesses, and enmities the soul hath to keep it down, will the easilier grant it.  
To teach us whither we must go, Use 1 when we find we grow not on, even to our GOD, 
2 Cor. 9.8.  who is able to make all grace to abound toward you; praying Him to purge us and make us more fruitful, and happily to leads us out of our infancy.  
2 It letteth us see, to whom we must ascribe our coming on, viz. Wholly to GOD, who is the Author and Finisher of our faith: For as the same Sun which first bringeth the light of the day, doth after increase it, and bring it to full strength: So the same God that beginneth the light of grace, doth, continuing his gracious presence, bring it to full strength and perfection: It is not in man's power that which he hath, much less to augment it.  
3 The Papists hence are confuted, that put perseverance, and growing up, in the power of our will: for some of them think, that look as in fire, a man cannot make fire where there is none; but give him some few sparks he can keep them in and increase them; So here: the first working of grace is from God after a more special manner, but the continuance is otherwise.   
VERSE. 20. Wherefore if ye be dead with CHRIST from the rudiments of the world; why, as though living in the world; are ye subject to ordinances? 
HAving in two exhortations armed them against the condemning sentences of arrogant false Teachers, he now doth turn himself, and by way of communication or expostulation vehemently dehort from yielding to be burdened with the customary observation of these elements.  
And two things are to be marked to the end of the Chapter.  

1 The dehortation.  
2 The reasons.   
In the dehortation which is in the end of this verse, 

We must mark the Manner.  
We must mark the Matter.    
For the manner, it is laid down by way of interrogation, which denyeth most strongly. Why, as if ye lived in the World, are ye subject to ordinances? that is, you are at no hand to live, that is, customarily to observe any carnal or jewish rites.  
The matter is set down indefinitely, why are ye enjoined rites] More distinctly, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the kind of them is opened in the 21 verse: Touch not, taste not, handle not,] and this for the dehortation.  
The reasons are two fold.  
Such as are dead to worldly elements, such must not live in them.  
But ye are dead to these things verse 20. in the beginning.  
The second kind of reason is taken from the nature of the things themselves.  

1 Things that perish and come to nothing are not to be observed.  
2 Such things as are after men's commandments and doctrines, are not to be followed of you.   
These two reasons are expressed in the two and twentieth verse.  
Such things finally as have only an empty show of godliness, but not the substance of it, they are not to be used: Such are these, verse twenty three.  
This is the Apostles discourse, in the last verses of this Chapter.  
For our being dead with Christ, you heard above, verse twelve, buried with Him in baptism] but mark from what we are dead in CHRIST, from the rudiments of the world.] Observe: That Christ by His death hath freed us from the ceremonies of the Law of Moses. Doct. To understand it, we must know that the ceremonies of the jews were not only taken away, as they were types foreshowing things to come; but as they were a worldly or carnal elementary kind of instruction, or as they were sensible trainings of them, to which GOD did condescend, because it was the baby age of the Church, wherein men were carnal, that is in great measure carnal, but in little measure spiritual. True it is God's worship is for the substance of it spiritual, and was always: but for the manner of it, it was carnal, that is, standing of sensible and fleshly observations which GOD did prescribe, not as simply delighted in them, but as accommodating himself to the childish condition of the Church in those times, wherein the more plentiful presence of spiritual gifts was not obtained, Christ not being as yet manifested, and glorified. We must so conceive, that our whole old man, with his sinful life, his vain life in traditions of men, which were superstitious, and his natural life in Mosaical rites ordained of GOD, and enjoined him, not simply, but so fare forth, as he was carnal, living more in his senses, then in spiritual contemplation, this whole life is so crucified, that after CHRIST, it is to take no place de jure, in those that are His: the Apostle doth not say without cause, 
2 Cor. 5.17.  old things are gone, in Christ all things are new.  
This is to be marked; Use for it doth strike through all the Popish rites, in which they teach every thing by some sensible significant rite or other, as if this sensible training were not taken away; as if elements of this world, such as follow in the next verse were not remooved. All the rites of the jews did not signify CHRIST to come, but were, by stirring up a motion in the mind, to admonish them of their spiritual duties, yet these are abolished. Such therefore are to be condemned, that would still bring the Church to be in the A. B. C. and to use the Festkue, from which Christ by his death hath delivered it.  
As if you lived in them, do ye receive rites?] Observe secondly: Doct. from the argument itself; That true Christians must not live in that which CHRIST died to take away. If ye be dead in Christ from these, why as if ye lived in the world: No, they cannot live in that which their head is dead to. How can we that are dead to sin live yet therein? and therefore he saith, as if you lived in the world; for he knew it was impossible for true believers to live unto the fashions of the world, either in regard of civil duties, or religious ordinances: the children of God being set into Christ, have presently wrought in them a death of their sinful, and sensual life: It is mortally wounded at the first, though it liveth in us long after; yea, though the Lords children do not often perceive it: for many a man goeth awhile with his death, and yet discerneth not till sometime after that he is deeply wounded: Even as we ourselves feel nothing less when we come into the world, then that we are dead in our Father Adam, and yet with our nativity entereth mortality, which never resteth till we are utterly extinct by death.  
The use is to reproove us who live in sin after the fashion of the world; Use we have forgotten to what we died in Christ.  
As if ye lived in the world] Observe hence: Doct. That God's children live out of the world, while they are in it: this maketh CHRIST say, they are not of the world; for though they are in it for place, yet their affection and conversation is in heaven: and hence it is, 
Phillip 3. 2●.  that the Church is called by the name of heaven, in some prophetical Scriptures, and this is here taught, while he saith, as if ye lived in the world] insinuating that it could not be that they lived in the world, for they are called out of the world to a heavenly hope, and to be of another body; even of that Corporation whereof CHRIST is the head: So that as a Townsman in the University, if he be taken to be a Scholar's servant, though he live in the town, he is no longer of it, as who is gone from them, and belongeth to another body: So it is here.  
Wherefore Conform not yourselves to the fashions of the world; you are pilgrims, foreigners, Use sojourners at the most, here is not the place of your abode. And how fare they are from knowing CHRIST, and the power of His death, whose life is altogether carnal, whose conversation doth not so much as smell of Heaven, may hence be convinced to them.   
VERSE 21. Touch not, taste not, handle not. 
Now he cometh to lay down more distinctly these rites enjoined them from Pharisaical seducers, and he doth unfold it by a mimeticall expressing the charge that these false teachers gave; Touch not, taste not, handle not] O take heed, you know all the old people were tied from the eating, and touching of many things, as upon the touch whereof they were unclean; God out of His most wise pleasure annexing a legal uncleanness unto them, as the touching of a dead body, of a garment spotted with leprosy, of one troubled with a bloody issue, etc. Now the Devil that soweth tares did by some pharisaical spirits, which so received Christ that they would still hold the Law, he did set on foot by these amongst the Gentiles, that unless they kept the Law they could not be saved; this occasioned the first Council about some eighteen years after CHRIST'S death, and within some years after this occasioned the Apostle to write that Epistle to the Galathians, the same kind of men began to vent the same wares amongst the Colossians, and gave them these caveats, Touch not, taste not, handle not.  
1 Observe from this practice of theirs: Doct. How exact and precise men are in their outward observancies, who know not the power of godliness. It is the Property of all pharisaical spirits, that care not for the great things of the Law, and the true spiritual obedience of it, they will tithe mint and cummine precisely, wash hands and cups, their hearts being all foul and full of lusts. For look as idle bodies which will not follow due labour, they will go with their tales, as a Pedlar with his pack, from one to another; yea, their fingers shall go, and their feet shall speak, they will occupy themselves busily in that which is superfluous: So here, when men will not exercise themselves in the power of godliness, it is strange how they will abound in etc. This may be seen in the Church of Rome, who not knowing the powerful ordinances of God, have turned all into such dumb shows, as are the Mass, their Precessions, etc. as full of superfluous observations, as empty of substance.  
To teach us how to know these spirits; Use 1 he that stands precisely on every little trifle, is at least half a Pharisie.  
We must take occasion by them to be precise in the least points of spiritual obedience, and not to stand so nicely on external rites and empty shadows: those that do diligently look to themselves this way, have no leisure and less affection to follow such baubles; Even as a man seriously occupied, hath no fancy to dally and sport as others will, who have little to do; So here: Who more in heavenly labour than Saint Paul? He laboured through the grace of GOD in Him more abundantly than they all; who more despised those kind of jewish legal rites, who cryeth them down as beggarly things which profit nothing?  
2 Mark in this their enforcing these things, Doctr. What a hard thing it is to forgo such old rites to which we are accustomed; these had been brought up in them, and had seen no other, and lo they will not part with them, no not when GOD will have them cease, and CHRIST nails them to the cross: Nay, they are more fond on them than before: for such is the malice of our wills, that when GOD will not, then commonly we will: like those Israelites, when they should have gone up to bid battle to the Canaanites, discouraged with the Spies, they murmured and refused; when GOD would have them go back into the wilderness, and not go on against them, than they would have no nay, to battle they would, to die for it. Besides, as in other things man taketh on like a god; so in affecting a kind of immutability, which maketh him he will not be beaten off that whereunto he hath been accustomed: thus it is in opinion likewise that one is bred up in, is often maintained too too stiffly: the first things make the deepest impressions. Let a false tale get the start, and come the first to us, truth spoken in the second place is less believed.  
Wherefore let us take heed, Use and not think, therefore things must stand, because they have been so since our knowledge, and long before, but let us see how all customs agree with GOD's Word and will, and so accordingly be affected to them. If this had been a good reason: These Mosaical rites have ever been observed since we can remember any thing, yea, by all our ancestors; these pharisees had then been in the right: but bring the Scripture to them, rather than reform their order to it; yea, impute defect to the first constitution, rather than condemn their own aberration.   
VERSE 22. (Which all are to perish with the using) after the commandments and doctrines of men: 
THe first reason from the nature of the things: Such things as vanish and come to nothing, being of no use unto godliness: such you are not to use:  
But these elementary ones are thus:  
Ergo.  
That which CHRIST said of meats, they defile not a man, for they go into the stomach, and so are carried into the draught, so passing away: Correspondently to that Saint Paul seemeth to say; These things perish in the using of them.  
Observe then first; Doct. That these bodily observations profit nothing. Which must not be so taken, as if due fasting, 
1 Tim. 4.8.  and sober use of the creatures, were of no use to godliness; but to do those things, not as using them in holy wisdom to some end, but as resting in the things themselves once performed, as which for themselves please GOD, or to use outward rites to such ends which GOD hath not sanctified them unto, all such customs have no profit to godliness; either to use means unto godliness, as if they were a part of godliness themselves, or to use such means which are not sanctified of God to any such person, is bodily exercise, utterly unprofitable.  
Let us then learn to see the Popish religion what it is, Use their sprinkling ashes on their heads, as on Ash-wednesday, their carrying Palm branches, Processions, their difference of meats: for though fasting is a mean, yet choice of some meats before other; yea, of milk, of wine, junkets, this is no mean of mortification: their singing of Mass, Pilgrimages, Incense, etc. all these are bodily things of no profit.  
Let us learn hence, less to stand on outward observances, and more to affect the power of godliness, which is profitable for every thing.  
And doctrines of men] Observe, Doct. That we are not to give credence to any thing which is taught without warrant of God's Word: This is gathered out of the Context; Why are you enjoined such things as are after men's doctrines? though the manner of our teaching be humane, that is such as is subject to error; yet the matter we teach must be out of God's Word, or it is not to be received: yet this is to be understood so, that we must not exclude whatsoever is not in the Word of God from finding any manner of belief: for though no humane doctrines must come into our Creed, that is our divine faith which respecteth God's revelation only; yet we may have an humane persuasion, and opinion of many things which we find not in the Word expressed: this Saint Paul teacheth, when he teacheth us to anathematise or accurse what is taught besides the Gospel.  
This serveth to confute the Papists, whose doctrine hath a whole Creed, as it were, of unwritten verities, by some of themselves no less is confessed; as Peter à Soto, acknowledging all for Apostolical traditions, whose authors cannot be found, reckoneth these for examples, the Mass, Chrism, calling on Saints, Prayer for the dead, the Bishop of Rome's Primacy, the consecrating of the water in Baptism, Confirmation, the Sacraments of Orders, Matrimony, Penance, Extreme Unction, Merits, Satisfactions; Auricular Confession; set Fasts, worshipping Images; besides some above named, the Church's Precepts, with the Communion in one kind, Consecration of oil in Baptism, adoration of Bread, or Host, Private Mass, Purgatory, Indulgences: Perasius addeth, Par. 3. Priests single life: but these mint-masters of doctrines shall one day bear their judgement.  
It must teach us to be wise Bereans, to examine by the written Word what is taught, to account that with Jerome vain garrulity, which is taught as matter of faith without the Scriptures authority.   
VERSE 23. Which things have indeed a show of wisdom, in will worship, and humility, and neglecting of the body, not in any honour to the satisfying of the flesh. 
NOw followeth the third Argument:  
Such things as have but an empty show, wanting substance; you must not stand upon:  
But these are such: this is laid down Verse 23. wherein is expressed: 

1 The appearance and semblance of Virtue.  
2 The Censure of the HOLY GHOST, in the first part of the Verse.    
We must mark: 

1 The show itself, Which have a show of wisdom.]  
2 The things which make this show: Will worship or religious devotion. 2. Humility: feigned lowliness of mind. 3. Neglect of the body; which the most led by sensuality, have only in admiration.    
The Censure of the HOLY GHOST likewise hath two things: 

1 The sentence passed of them, they are of no worth.  
2 The reason; because they are occupied about such things wherewith the flesh is filled.    
Though this may be read otherwise as tending to describe the last thing named in not sparing the body; thus: Which things have a show of wisdom] in not sparing the body, as not having in any account things belonging to the filling of the flesh, that is, meats and drinks wherewith the body is replenished, as if [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] were borrowed from the beginning of the Verse, and thus understood.  
The Verse is not a compound sentence standing of parts, one opposite to the other, but a simple sentence, thus to be resolved, as containing: 

1 The show of wisdom:  
2 The things which make this show which are three, as is abovesaid: the latter of not sparing the body; first being propounded, then expounded by the cause of it, viz. a proud contempt of those things wherewith it is cherished: And thus the Verse layeth down both a third reason, and an answer to an objection: the reason is above expressed; the prevention may be thus conceived: I, but how cometh it to pass, that these things are every where almost received with applause? Answ. They have indeed a show of wisdom, so it is no wonder if many be beguiled and bewitched with them: And this as it agreeth with the translation, so it seemeth to me the most warrantable sense; for the things which are said to have a show of wisdom, are not only precepts of difference in meats, but of worshipping Angels; for Verse 18. this was it which pretended humility, refraining meats was a point of perfection, in which they gloried above others as profane; not grounded in confession of their unworthiness, but in the profane pollution of the creature refrained. Now the end of the Verse cannot be a censure of these things by the HOLY GHOST, because this is a spiritual will worship, yielding no repletion to the body. Again, this reason seemeth to be intimated in the Verse before, they perish with their use: for what is this? They go into the mouth, thence to the stomach, and so are cast into the draught. To come unto the Doctrines:    
1 We see, Doct. that vice and error may have a show of truth and virtue: Even as an harlot can wipe her mouth, and look as demurely as a grave matron, with a face more sober than many an honester woman: So falsehood and vice will put on an appearance, as if they were true and virtuous; yea, will seem more true than truth itself: take this example of jewish rites, was it not (to have examined it by flesh and blood) more likely that they should stand still in force, than be abrogated, seeing God Himself had given them, Moses the Man of GOD delivered them, seeing God did so miraculously testify to them by His answering by Urim and Thummim, seeing all ages had observed them: So to carnal reason doth it not seem more probable, that to honour with sumptuous and stately Temples, more glorious than Kings have in that kind, to beautify the worship of God with pompous solemnities (as all is in the Church of Rome) is more pleasing to Nature, than to perform all in naked simplicity, without any thing to the eye glorious? For even as men give poison in wine, that it drunk down in such liquor may kill more forcibly: So the Devil doth in shows of virtue and probabilities of truth, convey his errors, that they may be taken more easily and affect us more deeply.  
To admonish us that we be wary that no false vizards beguile us: Use we would be loath to take a counterfeit piece of money for that which is right: Let us be wise here, and not judge after the eye, and external appearance; all is not gold that glisters: yea, we must the rather arm ourselves against this, because we live in the last days, wherein the outward figure and show of godliness is in many, the power in few.  
In will worship] Observe hence: Doctr. That will worship hath a plausible show of wisdom. In civil things to be able, when a thing is begun, to add to it, and perfect it more and more, argueth a wise man: So here in the matter of GOD, to take up these jewish solemnities, which may further adorn and set it forth as glorious to the eye, seemeth an invention of great understanding: Thus the pharisees washed pots, hands, would pray at corners of streets, etc. and who were thought wise, learned, holy, in comparison of them? But this seemeth so only, for it is the hightest folly: what greater folly, than to charge GOD with folly? But he will presume to add to His ordinances, doth say that God was not wise enough to frame the thing so perfectly as at the first it might, and by his fact speaketh as much as if he were able to mend GOD's institutions: So though it seem devotion; yet it is nothing but toying superstition to put upon GOD worship he requireth not. GOD infinite in wisdom is able to prescribe all things which are pleasing to Him, and He loveth obedience better than sacrifice; that whosoever goeth before Him doing things commanded, that so he may please Him, doth hereby most heavily provoke Him: Thus the pharisees washing hands with a religious reference, In vain (saith CHRIST) you worship me; who hath required these things at your hands? He that stayed the Ark ready to fall, being a person not of that Tribe which was by God's institution to serve in such things, how did God's anger break out against him? the bare and empty show of wisdom and devotion are shrewd bats to beguile.  
In humility of mind] Obs. Doct. That lowliness of mind argueth wisdom; It is thus gathered, these by a counterfeit humility made a show of wisdom: now the shadow of it could not make a show of wisdom, if the substance of it were not a token of wisdom; yea, wisdom itself: This property Saint james ascribes to wisdom, it hath lowliness accompanying her inseparably; she is gentle, easy to be entreated. For the wiser every man is, the more he knoweth his wants and miseries, which begetteth a lowly mind; and when we will set a phrase on Pride, we say, there goeth a proud fool, noting thus much, that Pride is a certain proof of folly: by law of contraries than this is proved which we gather.  
The Use of it is to confute such as do think it folly and baseness of mind, not to put themselves forth, Use and crow down others: As it must make us the more to love submission, seeing seducers themselves are glad to counterfeit it, that they may be reputed wise.  
2 Mark hence, Doct. What is a thing false teachers will make a show of, even humility: This is the sheep fell in which they have wrapped themselves, to the end they might seem to the sheep more lovely, and so make them a prey more securely: thus the pharisees did in show give such honour to their forefathers, as if they had been made of submission, such praying, fasting, etc. when they cared not for GOD's Commandments, when they despised poor humble ones in comparison of themselves: Thus the Papists charge us with Pride, as if we contemned Antiquity, themselves professing I know not what dependency upon their Consent, as Arrius, Eunomius, and Dioscorus did before them. Ego dogma ab electis secundum fidem Sanctis rectigradis Dei discipulis accepi. Ego (saith Eunomius) non multorum incertas opiniones, sed sanctorum in omnibus doctrinam tueor. Ego Dioscorus habeo testimonia sanctorum Patrum, Athanasii, Gregorii, Cyrilli, in mult is locis. The Pope he pretended himself Servus servorum; But as Aven. lib. 7. Ser●us servorum est dominus dominorum. So what is more humble to show than a Monk and a Friar, the emblem of holiness (to see to) in their habit, manner of life; but they are sinks of spiritual pride, for they think none holy to them, think they merit heaven itself by their fond hypocrisy.  
To teach us that we do not let ourselves be ensnared with the hypocritical show of this virtue. Use Look at the end they have in these things: See if their course otherwise agree with the lowliness they pretend; try it well before you trust it.  
And in not sparing the body] Obs. 1. That he saith, there is a show of wisdom in this: Doct. That to keep the body in subjection is a thing which argueth wisdom. This counterfeit mortification of theirs could not make show of wisdom, if it were not a wise part to do it in truth; which indeed it is. To escape the flattering of some enticing concubine or wife, so as not to be much swayed with it, is great wisdom: So the body, which is since sin rather a concubine, than a wife, not to listen to it, but keep it down, is a point of great understanding; this was heavenly wisdom in Saint Paul, that he did make his body a servant, and did buffet it down, to keep it in subjection; Not to be overcome of foolish pity, but to chasten a child, and keep him under, argueth a wise man; how much more not to dote in love of our own flesh, but to use it with wholesome severity?  
Which may confute such Epicures as do even count it wisdom, to frank up themselves with all delight, Use to satisfy their senses with all inordinate desire; as if happiness stood in fatting up the body: It is folly to feed a horse that will when pricked with provender, cast his master: So here.  
Again, this must teach us the rather to keep our bodies in due subjection, because it shall make us justly reputed wise: foolish ones may esteem one a squeamish companion, a fool to let pass a present pleasure; but wisdom shall be justified of her children, and in whom this appeareth, young or old, they shall be commended for it as prudent.  
Obs. Again, Doctr. What often false teachers labour to make show of, viz. of mortification of the flesh. We read of Baal's Priests how they did lance and cut themselves, showing great barbarousness towards their bodies: So we see amongst superstitious Anachorets' this practice of using themselves most severely, and secluding themselves from all bodily comforts; yea, from the society of men. The like is now amongst the Papists, there being at Antwerp such an one who is kept caged up; such was that Alberick the Monk, of whom we read, he would whip himself till blood followed, are nothing but barley bread, drank water, go in haircloth, ; and there are some at this day, who will not stick to serve themselves in this kind. But there is a second branch of this inclemency, which standeth not in doing that which is injurious, but in withholding that which is convenient for the body, and this is chief here noted: when men by too much abstinence macerate themselves, and while they spare the flesh of beasts, devour their own flesh most inhumanely: As the woman said to Baldwin, sometime Archbishop of Canterbury with us: for when it was reported that from what time he was made a Monk, he had never eaten flesh, a woman asked him whether it was true? to whom he affirmed, it was so: this woman replying, that it was not so; for he had eaten his own flesh up, there scarce being left the bones of him, Rau. lib. 7. cap. 24. And many do still place great religion in this letter, counting it mortification, and an excellent point of perfection: the truth is; the body must be used with mediocrity: we must not wound it, as it is a friend; because we must not pamper it so as to make it an enemy: Stulti dum vitant vitia, in contraria currunt.  
Let us not then be beguiled with such austerities, Use as if they were perfection; whereas CHRIST Himself lived a sociable life, He did eat and drink, that they said He was a bibber of wine, He slept, and took a pillow under His head; yea, He did eat, not sitting on the ground, but leaning on beds, which were then in use for such purpose. The Manichees would go up to the top of high mountains and cast themselves down headlong, and that they counted the mortification of the body. The like mortification it is which substracteth things behooveful from the body, or useth it barbarously.  
Neither have they it in any estimation to satisfy the flesh] Observe from this explication: That seducing spirits will make show of great abstinence; will refrain meats and drinks which others use gladly, and nature after some sort craveth, thus these did here; they would not touch many things, nor taste them which others much affected. There have been some Papists so abstinent, that being Bishops it is reported of them, 
Theod: hist lib. 7. cap. 13. in vita. Oho. nis Bambergensis, cap. 23.  that they did never ea●e bread to satiety in all their time of being Bishops. For this they count mortification, wholly to refrain this or that kind of meat: But we must distinguish true mortification from self affected superstition. True mortification is either active or passive.  
Passive is the obedient receiving of such things from God's hand, which he layeth on us for the mortifying of us; humble yourselves under the mighty hand of God.  
Active mortification is a spiritual endeavour of subduing the lusts dwelling in us, that GOD may be glorified, and we more at liberty to serve Him: If by the spirit ye mortify the flesh, you shall live. 
Rom. 8.13   
Now this endeavour hath belonging to it many exercises: 

1 Repentance, a mournful spirit under the remnants of sin; for while the heart truly grieveth, sin lieth a bleeding; therefore it is said, the sacrifice of God is a broken spirit. Psal. 51.  
2 In presenting ourselves with the laws of lust we feel dwelling in us, to CHRIST our High Priest, and praying Him to offer us a  offering to GOD His Father.  
3 In holding the persuasion of faith, that Christ who is made of God our sanctifier, will kill in us, will dissolve this life of Satan which is in us, for Christ bruiseth his head, that is, killeth that old serpent, when He killeth this life of sin, which entered through him, and is after a sort the Devil living in men: For as there is the life of God in the Saints; So on the contrary there may be said the Devil's life in the unregenerate: these are principal means.    
Now there are other assistant means: as 

1 Not to serve our lustings when they are inordinate: thus David did in that water which he had desired impotently; thus Saint Paul did buffet, and keep his appetite as a slave in subjection, and at the command of his sanctified reason.  
2 We must sometime refrain lawful things, that we may not be under the power of them, but have them under us; All things are lawful to me, but I will not be brought under the power of any thing; and these exercises are through the whole life, as occasion serveth, and the conscience warneth us.  
3 We must be diligent in some good calling; for this is a great help of mortifying the flesh, the Lord having laid them upon us for the humbling of us.    
Let us then take heed of superstitious witcheries, Use which not knowing mortification, turn all the practice of it into a Philosophical austerity.  
Hypocrites may abound in these outward pennances in which they place their mortification; yea Philosophers: Plato, when he thirsted, would draw water at a well, and pour it down before his own eyes, not tasting. Socrates, Pomponius and others: though the truth is, these non Curios simulant, sed Bacchanalia vivunt, they (like the Manachees) dissemble: It is read of them, they would drink no wine, but they doubted not to eat grapes. Aug. lib. 2. de Manich aeorum moribus. cap. 16. Contra Faustum. cap. 31. their fasts are so pleasant now, that they may say with the little boy, Mother when shall we fast again? they abstain from Eggs and Cheese, but eat dainty fruits, and quaff in wine liberally: yet if they should truly do their task, they go no further than heathens may, who never received the spirit of God, and therefore never knew true mortification.  
But how may we discern a difference betwixt heathens and Christians, and Papists; when the one fasteth, Quest. and refraineth some things, and the other do the same?  
There is great difference in the antecedents, Answ. and manner of doing it, and effect. A Papist and natural man conceiveth of lustings, as rebelling to reason, and hindering moral virtue, and the free contemplation of mind, not as sins, but a thing indifferent, capable of virtue or vice, as obeyed or otherwise: thus the Papists also after a manner. But God's children resist them as sinful inclinations and whorish lustings, which hinder them in loving their God, yea are enmity to him, and fight against their souls. They differ also in the ends which move the one and the other to refrain: Natural men, they do it, to vaunt themselves of more perfection than others have attained, to purchase themselves a natural liberty of mind in such considerations as by Nature it reacheth: Sometime for politic respects, because he is not counted fit for government who is subject to sensual passion. The Papist he doth it as a part of perfection, as a thing in itself pleasing God, as a point of merit with God: But a good Christian he doth refrain for the kingdom of heaven: how? not to deserve it by such course, but that by this course done in faith, he may subdue his lusts, and kill them, for it is their death not to be obeyed, and that he may have more freedom in God's service.  
For the manner of doing it, the one doth it out of Nature sometime; for as Christ saith of Eunuches, some are by nature so; the same may be said of abstinence: Some by Nature are averse from that liberty in diet which others affect: But all beside true Christians do it out of their own strength: whereas a true believer, he doth it by the spirit of GOD, bewailing his weakness, seeking to Christ for his strength to crucify these things to him, and him to them.  
2 A Christian doth not abstain for the thing simply profaning that, but from lust simply, that he resisteth the thing so fare forth as his lust taketh occasion by that which is in itself good. Now unbelievers look not to inward lusts so much, nor cry not down them, as they vilify the things themselves desired.  
Hence is a third difference: the faithful do not make a set exercise, upon stinted times only to refrain or totally at once renounce the touching them; but daily as they feel themselves tempted, they resist, eating with thanksgiving, when they feel themselves not endangered by them.  
Lastly, they so refrain, that they know their refraining itself doth not commend them to GOD (for if not eating and drinking were in itself more holy than eating and drinking; john Baptist should have been more holy than CHRIST) but as through the working of GOD's Spirit, it is to them, being weak, a mean of their more firm cleaving to GOD. Now all other extol the thing itself, and rest in it as a matter of great perfection.  
In the effect following they may be distinguished: for the one have by their exercise greater confirmation of an external moral habit; the other true sanctification, viz. death of sin, and life of grace promoted in them.  
To teach us that we be not beguiled, Use 1 nor yet have these external exercises in admiration, which such as know not the power of godliness abound in often: yea, we must be wise to distinguish things that differ; for the Devil in his will play the Ape, and imitate what GOD doth work sound in the hearts of His chosen.  
This must provoke us to fight in right order against sensual lusts: Use 2 Shall natural men and others led in error be thus abstinent, and in their fashion subdue their sensual appetites; and shall we who have CHRIST with us our sanctifier, lie down as conquered of them? Plato superstitious; Popish wretches will condemn many Christians, who feed their hearts in whatsoever they desire. And so much for these words.  
Now if you take the end of it, sounding to the first sense: Obs. 1. That exercises much regarded with men, Doct. are of no esteem with GOD: Circumcision, nor uncircumcision are nothing, much less meat, eating or not eating, commend not to GOD, but a new creature: many things great and glorious in the eyes of man are abominable before GOD: which if the Papists considered, they would not extol the rules of their Monkish orders, the life of Anachorets', nor yet cry down with such base terms those that use their liberty in CHRIST, as CHRIST and Abraham, the Father of the faithful have given them example.  
2 From the reason why they are in no price with GOD, because they are occupied about the body; the filling of it; Doct. Observe therefore in general, that Bodily external things are not of worth with GOD: He is a Spirit; worship in spirit and truth, is His delight: for a Synecdoche must here be marked, one kind put for the general, seeing there is the same disproportion in them to God, the same in one that is in another: even as in Nature, like joyeth that which is like it: So here, GOD being a Spirit doth delight in that which is spiritual, like Himself: And as to a creature which liveth a pure sensible life, reasonable delights are as nothing to it, tell a horse a story never so pleasant, it affects him not: So to a pure spiritual nature, sensible matters give no contentment. In which the Papists had need to consider, who follow GOD too too much with sensible things, and think they take Him, because they affect us.   
FINIS.   

LECTURES PREACHED UPON THESE TEXTS OF SCRIPTURE.  By Mr. PAUL BAYNE. 

Esay Chap. 5. v. 12.  
Psal. 50. v. 21, 22, 23.  
1 Pet. Chap. 1. v. 17.  
Psal. 119. v. 1.— to v. 32.  
Luke Chap. 13. v. 24.  
1 Pet. Chap. 4. v. 18.  
2 Cor. Chap. 7. v. 1.  
Luke Chap. 2. v. 14.  
Philip. Chap. 2. v. 12, 13.  
Hebr. Chap. 3. v. 13.  
1 Tim. Chap. 2. v. 2.  
2 Tim. Chap. 1. v. 9  
2 Tim. Chap. 1. v. 12, 13, 15, 16.