A COMMENTARY UPON THE EPISTLE of Saint Paul written to the COLOSSIANS.  
PREACHED By Thomas Cartwright, and now Published for the further use of the Church of God.  COLOSSIANS. 3. 16. Let the Word of CHRIST dwell in you richly in all wisdom. 
LONDON Printed by Nicholas Okes, and are to be sold by George Norton, dwelling near Temple-bar. 1612.   

A DILUCIDATION, OR EXPOSITION OF THE EPISTLE of S. Paul the Apostle to the Colossians, delivered in sundry Sermons.  

The first Sermon.  COLOS. CHAP. 1. VER. 1. Paul an Apostle of jesus Christ, by the will of God, and Timotheus our brother. 
IT will make much for the understanding of the place in hand and of this Epistle, to know the occasion of the Apostles writing; for thereby we shall more easily come to the understanding of the things delivered by the Apostle.  
The occasion is drawn from the text itself: for whosoever will know the drift of the Scripture, must take it from the place of Scripture itself, being sometimes set in the beginning, as in the book of the proverbs: sometimes in the later end, as in the general Epistle of Peter: Sometimes in the midst, as 1. Tim. in one verse the drift is delivered. Sometimes of the whole body of the Scripture, that is handled, whether Psalm, Prophecy, Epistle, etc.  
The point in hand is set forth in the 6. 7. 8. verses. In the 8. verse the occasion, which was this, that whereas the Colossians had received the Gospel well and sound preached unto them, first they suffered themselves to go a side and to follow vain conceits, or reasons drawn from Philosophy; in the sixth and seventh the second cause is showed: which is, that they suffered themselves to be lead away to follow the ceremonies of the Law: which before had been the ordinances of God, but being ceased are become the traditions of men, as the Apostle calleth them.  
For the better understanding of this Epistle, we are to know the conveyance of the matter of it. And as in all Paul's Epistles he useth to set down first the principal grounds of religion: Secondly, the exhortations. And as he useth in other, so doth he in this Epistle. It therefore contayneth-two points: first, the delivery of the body and of the substantial points in religion of our Saviour.  
The second part (beginning at the 3. chapter) is a declaration of the godly conversation, wherein all true professors of the Gospel, which profess CHRIST, must live.  
The first and second Chapters are of doctrine, the other of manners. In the first is delivered the truth, and sincere and plain doctrine (in brief) of the Gospel set forth. In the second are rooted up and thrown down all those wretched opinions, which were by the false Apostles sown in the hearts of the Colossians.  
That, which he speaketh of manners, beginneth at the third Chapter, where first the Apostle exhorteth generally to all good, holy & righteous works: Secondly from the general, he falleth to the particular declaration of those duties, he would have them practise. As of masters to servants, parents to children, and children to parents, of husbands to wives, and wives to husbands etc. And then returneth again to general exhortations; and this is, as it were, the general conveyance of the matter of the Epistle.  
In this text to the 14. verse he doth labour to draw the Colossians to the knowledge of his love to them: which he doth first by his preface, which is usual in all his Epistle, is n his salutations, wherein he wisheth good things unto them from God. The 2. thing to persuade them of his love is a testification that he did pray for them in both kinds; both by praising and thanking God for things they had received, and by petition, where he prayed to God, and desired the increase of the graces of God in them. And hereby he insinuateth himself and stampeth, as it were, in their minds his love and affection to them, to the end his doctrine might be the better received by them.  
1 As if he should say, I Paul understanding that there are some, that go about to spoil you, and to make a prey of you, partly by show of wisdom and Philosophy, and partly by the beggarly elements or ceremonies of the jews, thought it needful to write unto you, that according as you have received JESUS CHRIST at the first, even so that you would both abide and proceed further in him, that you may be rooted and further built in the faith.  
And that I writ unto you, know, that I do it with warrant for I am an Apostle of JESUS CHRIST no● tied ●● one particular congregation, or to one province, yea or to one kingdom, but am an Ambassador, and have commission unto all the world. Neither do I come to this charge of mine one will, 〈…〉 the will of any other man: but by the will of God, and the same his revealed will. And albeit my authority her in be sufficient to convince all men of the truth I writ of: yet for further and stronger persuasion thereof I have joined Timothy, my beloved brother, to bear record with me, that in the mouth of two witnesses the truth may be more surely established? And considering that the blessing of all labours dependeth upon the Lord, our beginning is with hearty prayer unto God, for the grace and favour of God to be freely given, together with all the blessings both of this life, & of the life to come, from God the father, & from our Lord JESUS CHRIST to you Colossians: yet not all that dwell in that City, but unto those alone, which by faith are Saints, and brethren, not in the flesh, but in JESUS CHRIST.  
And that you may have further testimony of our love towards you, know that we do continually both prey and give thanks for you unto God, whom to separate from all false Gods, I do call the father of our Lord JESUS CHRIST.  
For the report of your profession of godliness in CHRIST JESUS, and of your love towards all Saints is come unto us.  
Which both, profession and love, we know to be sincere, in that they are uphoulden in you through the hope and expectation of a treasure laid up, not upon earth, but in heaven: which hope you have conceived, not of your own fantasy, nor of the word of any man, but by the word of truth, that is to say the Gospel.  
And if you ask which is that truth, or Gospel, verily no other, then that, which is preached among you now, which is not amongst you alone▪ but is preached in all the world, a certain note of the truth thereof, there having been never, nor never shall be, any doctrine, which hath leavened so great a lump of dough as is the world, but only the doctrine of the Gospel. And for further assurance that it is the only truth of God, I offer this to your consideration, that as in other places of the world, so amongst you it hath brought forth fruit even since the first time you have truly and sincerely acknowledged this grace of God. Where if you will say, we know not what doctrine is preached in all the world, nor what fruit it hath brought forth, although it be no other thing, than the common and constant report that many may bring unto you: yet to come nearer you, and rid you of all doubt which is the true Gospel of CHRIST, it is even the very same that you have learned of Epaphras, whom if you love me, you must love him, as being my beloved fellow-servant in Christ; yea if you love yourselves, you must respect him, as being a faithful minister of CHRIST for you.  
Who made manifest unto us your true love, not only natural, but that especially which is spiritual, whereof the Spirit is the Author.  
And as we give thanks for your good: so, and even for the same cause you have well begun, both because you should not go back again, and for that you have not yet attained to perfection▪ even from the first day we heard of you we never give over praying for you, making this suit that ye may be filled with the acknowledgement of his will, and all wisdom and understanding, whereof the holy Spirit is the Author.  
Not that you should content yourselves with a bare knowledge and contemplation of heavenly things, but that ye may walk worthy of those, whom the Lord hath called to such honour, to a full and whole pleasing of him, both by bringing forth fruit in every good work, and by being increased in the knowledge of God.  
Wherein because there are many difficulties & hindrances laid in your way, our suit also is, that you may be strenghtned with all manner of strength, according to that glorious power, which being in God he is able to furnish you of; that even with joy you may be able to bear all troubles, how grievous, and how continual soever they be.  
The sum is, a declaration that the Apostle maketh of the singular affection and love that he hath to the Colossians, which is first considered in the salvation, as it were the endorsement of the letter.  
Secondly in the profession which he maketh of his, and Timotheis, thanksgiving, & prayer for them to the Lord.  
from the 9: verse until the 12. is contained. 


cause of the prayer for the Colossians  
Prayer itself wherein is contained  
A request for perfect 

Knowledge.  
Obedience.       
First the Apostle sets forth himself by his name Paul, He had two names given him, one at his Circumcision viz. Saul, his father being a Gentile, he had another name vid. Paul, in regard that they would keep a note of his privilege in Rome.  
The reason why he would rather keep the profane, than the old name Saul, taken from God's people▪ signifying one begged of God, is this, that because that holy name was not so pleasant to the Gentiles, of whom especially he was Minister, he is content to take the worse name, which he took not so much pleasure in.  
Doctrine 1 
Heathenish names may be used of Christians, so there be no hindrance of the Church's edification.  Whereby we learn that in matter of name we do not always please ourselves so much, as others, viz: the Church, it being a matter of indifferency.  
Secondly, for the Apostles calling. If one had asked him, what calling have you to deal with us? he answers, that he was an Apostle, which had a general charge over the whole world. Indeed there is great difference between the Ministers now, which may not rove about, but have their charge, and place limited them, as if they had but one plough-land to till: Whereas the Apostles Ministry was general, they had the field of the whole world to Till by their message, and by their miracles, for the publication & confirmation of the word. As in time of wars, it is necessary that there should be a General and Lord Martial, but when that wars are ceased and there is peace there needeth only to be a Garrison and Captain made for them. So when as the great conquest of the Gospel was to be made over the world, it was necessary there should be Apostles as Generals, afterward it was sufficient to have the Pastors, Doctors, and Elders, as a Garrison in the Church of God to keep and govern it. Therefore we see after james was killed none was elected into his room, as at the first in steed of judas. So likewise we see in the building of the house, the chief Master 〈…〉 lder is only for the platform, the other bui 〈…〉 afterward are sufficient. Indeed the fruit of the Apostles Ministry remaineth still unto the Church.  
Doct. 2 If we will do any good in the Church or Commonwealth, we must not so much as attempt it without lawful calling, and warrant thereunto, no not so much as in an household.  
It followeth how the Apostle proves himself to be a true Apostle, and not a false, as there were many then, which under the name of Apostles did sow the tars of error and sedition.  
By the will of God) viz. not by the secret will, by the which are wicked and unlawful Apostles, Magistrates, and Ministers; but he was by the revealed will of God, it being manifested unto him, in the way; as he was going to Damascus, and also revealed to the 
Act. 9  Disciples afterward.  
Doct. 3 Here then we are to examine whether we be 
Learning, piety, and a lawful ordination make a complete Minister, one pleasing unto Cod. 2. Tim. 3. 2. 3.  the Ministers of God indeed, and that we are to do by the revealed will of God, wherein the Lord doth note forth who are those that are called to the Ministry by him, viz. such as are endued with fit gifts, and enter as he requireth. Saint Paul to Timothy describes a Minister, first, by his learning, able to teach, and confute: Secondly, by his good manners, as a necessary thing in all Christians, yet more especially in a Minister; and therefore he maketh mention of those special things, which are necessary for all Christians, so principally are required in the Ministers, which 
Math. 5. 14. Tit. 2. 7.  are to be lights, and good examples to their flocks.  
In that the Apostle joineth Timothy with him, we 
Paul's humility.  observe. First, his humility, that would join his scholar with himself in the honour, which had no part of the labour, which he had taken in admonishing and instructing the Collosians. This he doth to the end the truth might be further credited.  
Doct. 4 He teacheth that though others be far underneath us, as Timothy was to Paul: yet for the furtherance of the truth, we are not to think much to join them as equal with us.  
Secondly, we observe his wisdom herein, that 
Paul's discretion.  howsoever his testimony had been sufficient against all the world, yet because two witnesses were of more force and assurance, he taketh unto him Timothy. And therefore it was that CHRIST sent the Disciples two by two, one to speak and another to bear record. So when Paul and 
Luke 10. 2. Acts 14. 12.  Barnabas went together, Paul spoke, and therefore they called him Mercury.  
The end of the first Sermon.   

The second Sermon.  COLOSS. CHAP. 1. VER. 2. ad 6. 
2 To them which are at Colosse, Saints and faithful brethren in CHRIST: Grace be with you, and peace from God our Father, and from the Lord jesus Christ.  
3 We give thanks to God even the Father of our Lord JESUS CHRIST, always praying for you:  
4 Since we heard of your faith in CHRIST JESUS, and of your love towards all Saints.  
5 For the hope sake which is laid up for you in heaven, whereof ye have have heard before by the word of truth, which is the Gospel.  
BEFORE the Apostle cometh to the substance and point of the Epistle, he doth wisely (according to his manner) draw attention to that he speaketh of. And therefore thereiss, as it were, a Preface of the Epistle unto the 14. verse: For as in a house, which is stately built there is a Porch to enter in by, so the Apostle, in this stately building of his hath first a Preface set before to draw attention: which he doth first from the authority of the Epistle, which we have heard drawn from his own person: Secondly, in the person of Timothy.  
Next from the testification of the love, he did bear unto them, from this verse to the end of the Preface, which he laboureth in, as a Minister aught, to testify his affection towards them, whereby the word might be more lovingly received and accepted, willingly and carefully practised: Doct. 1 Which should be a duty of all Ministers, that the people may be persuaded of the Ministers love towards them, and then they will be more easily persuaded by the doctrine he teacheth: and in this the Apostle laboureth in all his Epistles. And by how much the more he is to deal sharply with them, by so much the more he laboureth in this point to let them know that it is done in love. That the people may think they must be very reasonable persons, if when they know whatsoever the Minister speaketh, yea even that the sharp reproves of their Minister are done in love for their good, yet they do not accept it. And therefore in the Proverb. it is said, that the wounds of a friend are better 
Proverb. 27.  them the kisses of an enemy: And he were barbarous, or rather 
A fit similitude.  a madman, that for some grievous disease, being pricked by the skilful Chirurgeon, if he will flee upon him and be revenged of him: so when the Ministers launch the sores of their souls, in the Ministry of the word, what a barbarous rudeness is it to fall out with the Minister for it? etc.  
His love he testifieth, 1. by a loving salutation, & then by testifying that he daily prayed for them, both thanking God, and desiring all good things for them, and he proveth his prayer in a form of thanksgiving & petition for them which he setteth down.  
Of the persons saluting we have heard; the parties saluted are the Colossians, described by two titles, first title Saints, secondly, Faithful brethren.  
For the first, they are called Saints for two causes, one without themselves in CHRIST, the other wrought within them by the spirit of CHRIST, by the spirit of sanctification. Doct. 2 All that have the fear of God are saints, because they have the righteousness of CHRIST, which is in heaven, without them: his sufferings are accounted theirs, his fulfilling of the law is theirs, which is a greater righteousness, than the Angels have, being the righteousness of God, as the Apostle saith. Again they are righteous, in that being justified, they are also sanctified, and have a beginning, and a care, and endeavour to walk holily, uprightly and sincerely, for in some measure there is knowledge, especially, in some measure there is in them a sanctified understanding memory, will and 
Rom. 6. 7. 8.  affection, and an endeavour to do the will of God.  
Use 1 This serveth to confute the Man of Rome's blasphemy, which will have none to be Saints but those that he canonizeth. Use 2 Again▪ this serveth to reprove us, which are so far from this, that we will not abide to make profession of holiness. For if it be told many of their wretchedness, they will say they are no Saints, & so they may say indeed, their lives testify it. He that hath not 
Rom. 6.  the spirit of CHRIST is none of CHRIST'S.  
Use 3 Thirdly, this aught to serve as a bridle to withdraw us from sin and unholiness, that when any filthiness cometh into our hearts, to wrong our profession, etc. we should examine ourselves, doth this become me, which profess holiness?  
Example we have in Nehemiah that having authority from the King to build the Temple, when a false Prophet named Shemagah, whom he took to have been a true Prophet, had bid him hide himself in the 
Nehem. 6. 10.  house of God because that night he should be laid in wait for and slain. He considering that he was the Prince of the people, saith: shall I do thus? Is it not a shame for me? etc. Where the consideration of his authority did withdraw him from this shameful and cowardly thing. And ought not much more the consideration of our high estate in CHRITT, that are Christians, withdraw us from sin? Ought not we much more to be ashamed of it, which is so shameful and abominable a thing? Are not we Kings (as it is said) & Priests in Christ, & shall not we hereby be 
Reu. 1. 6.  withdrawn from sin, than which nothing is more base? If a Nobleman's son give himself to base things unfit for his estate, we will rebuke him for it, as from a thing unfit him, and will say to him, doth this become a Gentleman? etc. And seeing we can rebuke him, why can we not much more rebuke ourselves of our sins, which are far more detestable and unseemly for the children of God?  
Faithful, 1 religious, which have received the 
Title 2.  truth of God, and submit their souls unto it: & this the Apostle exhorteth Timothy unto. So that in that he 
1. Tim. 6. 11. 2. Tim. 1. 19  saith some had made shipwreck of faith, it is not meant of justifying faith, but of religion in a good conscience: for religion cannot abide to lie in a filthy conscience.  
Doct. 3 These two go together: for whosoever is a Saint, is truly religious, working holiness in the sight of God, for none can be holy before God, unless he be truly religious before God, for a man cannot bring forth good fruit, before he be a good tree, and he cannot, unless he be a new creature, bring forth the effects of a new creature. Now to be as a good tree, is to be truly religious: for those gorgeous works, as building Colleges, etc. if they be not of religion, they are evil. So contrary, if a man be truly religious, he will bring forth good works: True religion hath the true fruits of it, to 
jam. 1. 26. & 3. 17. 27.  keep himself from the lusts of the world, and to visit the sick, the fatherless, and widows. So that if he be a Saint, he is holy, if holy, he is religious: if he love not holiness, he is not religious, make what profession he can, though it be never so good. From the Titles we come to the benefits desired.  
He wisheth 


1 Grace.  
2 Peace.     
Grace, the fountain of all goodness, is God, and the graces of his children are as springs and fruits, that proceed from the mere grace, love, and favour of God: which favour and grace of God the Apostle wisheth to them.  
Doct. 1 So that here we learn that all good things whatsoever come from God's grace and mercy alone. For if by works, than not by grace, for then grace were 
Rom. 5.  not grace.  
Secondly, he wisheth Peace, viz. all things necessary for this life, prosperity, health, etc. as is the manner of the Hebrews in wishing peace, to understand all outward prosperity.  
Doct. 2 He setteth grace before peace, to teach us first to seek for the favour of God, and then to look for the fruits of the favour of God. But we usually do clean contrary: for we seek first the fruits of God's grace, for peace, wealth, prosperity, etc. and not care for the grace and love of God: But our looking for those things, without having the love of God, is nothing 
He that hath all things hath nothing, unless he have God's favour.  but hatred of God; our gold, no gold, our peace no peace, our love of parents and of men, hatred of God. And better were it that we had none of all these, then to have them without the love of God ● CHRIST. The Prophet, when as two Kings came against Ahaz, telling him he should be defended 
Isa. 7. 2.  from those Kings (howsoever Ahaz was a wicked King & would not believe it) yet he tells him a sign 
2. King. 16. 2. 3. Isa. 7. 14.  and token of it, that a Virgin should conceive and bear a son, etc. Noting thereby that all benefits whatsoever are from God in CHRIST alone. And therefore if we seek for any thing out of CHRIST, we seek amiss, and if we desire any thing before the 
Note.  love of God, we do as harlots, which love the gifts better than the persons that give them. In that he saith, Grace and peace from God our Father, and from the Lord JESUS CHRIST, He there shutteth not out the Holy Ghost, as though it came not as well 
Note.  from him, as from the Father and from the Son. For in the word grace, the Holy Ghost is included, seeing that grace is the gift of the Holy Ghost alone.  
Doct. 3 We praise God, viz. He & Timothy. Here consider that they give thanks to God alone, because all grace & mercy, both of eternal life, and the comforts of this life come from him, and therefore our petitions are to be made to him for them, and praise to be rendered unto him for enjoying them.  
Question. Quest. How can this be? did he not preach, eat, and drink, and apply his occupation?  
Answer. Ans: Hear the Apostle meaneth, that he kept a constant course of prayer for them: And to the Thess▪ he saith, Pray without ceasing, where as a man is bound to 
1. Thess. 5. 16.  do his business in his calling also, but the meaning is to keep a constant course daily of this duty. Therefore the sacrifice in the Law, which was done morning and evening, is called a continual sacrifice, because of the continual course of it: so here he meaneth that daily, so often as they pray, they make mention of them in their prayers.  
Doctrine. The duty of all Christians to keep daily a continual course privately in prayer. More particularly the minister is to pray for his people, not only in the Church, but privately at home, as the Apostle here did. And therefore we must not think ourselves discharged of private prayer for public. Which showeth it is a duty of all Christians, as to pray in the Church, so also to pray privately in their families, and also by themselves, and therefore to set a time apart for that purpose. Reasons of it are great: 
Reasons of private prayer.  first there is no man or woman of what state soever, but they have particular sins, which every one hath not. For when they pray in the house, they desire pardon of sins, which are common to the house: but I may have committed a sin the which they have not, and I may have received particular blessings, which others have not, and I have need of some particular blessing in my place, that others have not need of. And therefore it is necessary that we should make a choice of some particular time, wherein by ourselves we may have recourse to God.  
We give thanks) whensoever he prayed he gave thanks, and for that he prayed he gave thanks. For howsoever there were great faults in the Church, 
Note.  yet he is thankful for some good thing left them. But such is the corruption of our days, that howsoever we are most especially bound to this duty of thanksgiving, as being the duty of the Angels, and that which after this life we shall only perform in heaven, yet though both privately & publicly we will peradventure pray and ask still of God, we are negligent in rendering thanks.  
God the Father of our Lord jesus Christ) whereby God is discerned from all other Gods. In the Law he was discerned by the God of Abraham, Isaac, and 
Note.  jacob, but this is a more excellent difference, which here the Apostle gives, that our God is the Father of our Lord jesus Christ, not the God of the Turks, and Infidels etc.  
Then is set forth the cause of his thanks Viz. for their love and faith Quest. Quest. Why doth the Apostle give thanks and prayeth for them, which were called already? Why doth he not rather pray for heathen and wicked men that lie groveling in their sins? Answer: we are bound indeed to pray for all. But we 
1. Tim. 2. 1.  are more specially bound to love and pray for those, 
Gal. 6. 10.  that are called already: for as God shows more tokens of his love to a man, so must I show, more and more tokens of it. For howsoever God's love cannot increase, yet the tokens of it increase, but ours must increase, as we see the tokens of God's love to increase towards any.  
The degrees then of our love and of our prayers towards others are that we are bound to pray for all, but especially for those, that are of ●he household of faith, and amongst them for joseph viz. for those that are afflicted, and amongst them that are in affliction we are especially to pray for those, that suffer for the gospel sake.  
The end of the second Sermon.   

The third Sermon.  COLOSS. 1. 4. 4 Since we heard of your faith in CHRIST JESUS, and of your love towards all Saints. 
WE have heard the last day of the prayer and of the thanksgiving given by the Apostle unto God for the Colossians. Now followeth to speak of the causes of the thanksgiving, the matter was for their faith towards CHRIST, and love towards all Saints: these are the causes of the thanksgiving and prayers, the Apostle made daily and ordinarily for the Saints at Colosse.  
Doctrine. These things we are to pray and give God thanks for, especially in others. Quest. Quest. How cometh it to pass that there being divers gifts bestowed on the Colossians, yet the Apostle praiseth God and prayeth to him for these only? Seeing there is nothing, but which is received from God all, he is to be praised and prayed unto for them: especially seeing he before wished them peace, Viz. All temporal benefits, and having prayed to God for these, why did he not thank God for them, as health, peace & c?  
Answer. The reason that the Apostle made choice of faith and love, not of other (though he 
Faith and charity are graces chief to be desired, and God is chief to be praised for them, as being the Cardinal virtues of Christians.  was not unmindful of them) is to teach us what gifts we are especially to pray for, & desire of God, and to give thanks for, being received. Where he meeteth with the corruption of men, that will pray, and desire worldly things, and will labour mightily in the comforts of this present life, and never make mention of these, which are principal, whereas the other are but sweepinges, and those things which are to be cast to dogs, in comparison, and as dung and dross, nay less than nothing in comparison of CHRIST, and the things belonging to him, which are of most singular price. As if a man 
Note.  should be careful for the hangings of a house, and have no care for a house to put them in, or to lie in: and for the bosses of the bridle, and not the bridle: for the traps of the horse, and have never a horse to ride upon. And therefore the Apostle sets down these two, notwithstanding he gave God thanks for every blessing, they had received.  
Particularly he first bindeth and lim●teth faith to 
Christ is the object of faith.  the object, which is CHRIST, by whom, by our faith we lay hold on God and his promises: therefore CHRIST saith: Believe in God, but believe 
joh. 14. 1.  in me also, as if he should say, ye cannot believe in God unless ye believe in me first, for none can see the father but by the son. And as the Apostle saith God dwelleth in light, that none can come unto, but by 
2. Tim. 6. 16.  CHRIST, without whom we are unto God as stubble to the fire.  
And as a man cannot look on the sun without 
Note.  hurt of his eyes, unless there be a cloud between, so God the father, son, and holy Ghost, is as a sun, that unless the cloud of CHRIST, the mediator, come between us, we cannot behold the sunshine of God's glory. And without the screen of CHRIST'S mediation we cannot come near to God, which is 
Heb. 12. 29.  a consuming fire. Now by CHRIST we come near to God boldly and lay hold on him.  
Doctrine. Further, here he sets forth that we are not to believe in any but CHRIST, not in any Angel or Saint, as the Virgin Mary, as the Church of Rome and the Papists wretchedly expound the Articles of our faith. For faith only layeth hold on God and cannot be communicated to any. Indeed love spreadeth itself to men; but faith is only in God's promises. For as it is said, Thou shalt ●oue the Lord thy God 
Deut. 6. 5. Et. 10. 20.  and him only shalt thou serve, and sith faith is the chiefest worship and service of all, and the instrument of 
Math. 4. 10.  all true worship, it ought only to laid hold on God in CHRIST; Love to the Saints) here we see to whom love properly belongs, namely to the Saints who are (as we have heard) justified by CHRIST and have his righteousness imputed unto them, and have the beginning of holiness in them, which is the true fear of God.  
The Apostle doth not here shut out all men, even those that are aliens from the house of God, for the jews, Turks etc. are our neighbours and of our flesh, as the Apostle saith, and therefore to be prayed for. Here we are to examine ourselves whether we have true love or no, Viz. if we love the Saints Viz. those that are joined to us in the bond of Christianity: for our love is usually so straight laced, that it cannot go from ourselves, and if it go to our wives and those in our house: yet so poor it is, that it cannot go out of our doors over our threshold, where as we are to love others, even those that hate us, to speak well of those that speak ill of us. 
Math. 5.   
And our love must be to all the Saints, to the poor aswell as to the rich, whom Saint james meeteth with and sayeth: If a poor man, though of the true religion, come in, he is bid to go behind the door and to sit at our footstool; if one rich he is 
james. 2. 3. 4.  exalted: whereas true love doth embrace even all, that do profess the truth. Here Saint james discovereth the hypocrisy of men in their excuses: why (will they say) are not we to love our neighbours? and the rich men are our neighbours. True, he is your neighbour, but if you love him, why do you not love him also, that is poor, which is more near peradventure, if he be a professor: and again if your love be to the rich, because of the commandment of God, than ye will love the poor aswell as the rich. As if for the love of God ye abstain from adultery, theft, murder etc. Then ye will abstain from all other sins, which are of the same nature, all the commandments being of the same nature, coming from God, who is one and the same; and therefore if I abstain from one sin for the love of 
Note.  God's sake, I will aswell abstain from another for that cause. And therefore this condemneth the common practise of men, that being blamed for some one sin; as drunkenness etc. will say I am no thief, no murderer etc., and so will justify himself. But if he have no conscience of that sin he is guilty of all 
james. 2. 10.  other. Indeed a man by infirmity may fail, and be inclining to one sin more than to another, but if he have no strife against it nor hatred of it, it is a sure token that he is guilty of all other sins, and hath no true hatred of any. He confirmeth their faith and love, by the true end, that there being a true end of 
Verse. 5.  them, than their faith and love are true. The end is ye look for reward in heaven, without which it were impossible your faith should stand, and your love should be supported: for there are so many assaults befalling unto us, in this present life, which would overthrow our faith and quench our love, unless it were supported by the hope of everlasting life. Therefore in the Epistle to the Hebrewos it is compared 
Heb. 6. 19  to an Anchor: yet there is difference: for as men cast their Anchor into the sea, to be fastened in the earth, so this is fastened in heaven, that no storm of tentation, or trouble shall be able to break it of.  
Quest. Quest. Whether is it lawful for a man in looking to the reward to use it as a spur to do good things, where the Papists charge us wrongfully, that we hold that it is not lawful to do good works, in regard of everlasting life, nor to avoid sin, in regard of the judgement of hell.  
Solution. Answer. We profess and hold, that if there be nothing else but everlasting life that we do good for, there is no faith, nor love: If only I avoid sin 
Note.  for the terror and fear of hell, no pity and godliness. But the principal regard of our doing good, is to glorify God: and therefore our Saviour saith, Let your light so shine before men, that seeing your good 
Math. 5. 16.  works, they may glorify God, your heavenly father. And we are principally also to have regard to avoid evil for the glory of God, but yet that doth not exclude the regard of our salvation. Our reward, which our hope looketh unto, is laid up, as a treasure very safe, and this is laid up in heaven with God. Doctrine. And therefore teacheth us that the faith of God's children is without doubting, contrary to the papists, who will have doubting, therefore the Apostle saith; blessed be our Lord JESUS CHRIST, by whom we have given unto us an inheritance, which is reserved for us;  
Comparing the spiritual Canaan to the Land of promise. And this is (saith he) an inheritance, which cannot be polluted by wicked men, and which cannot be taken away, as that was, nor made barren, as that is now, by the sins of the jews, which was once flowing with milk and honey, contrary to the wretched cavils of certain Atheists, who because it is now barren, will go about to falsify Moses. And saith he, it is laid up for you in safety, and ye are kept and laid up for it, and preserved, that neither it shall be taken from you, nor you can be lost, or kept from it.  
The end of the third Sermon.   

The fourth Sermon.  COLOSS. 1. 5. 5 For the hope sake which is laid up for you in heaven, whereof ye have heard before by the word of truth, which is the Gospel. 
THE Apostle▪ as we have heard doth give God thanks for two things: First, faith towards God, and love towards all Saints. In the first place ye have heard confirmed unto us, the truth, both of their faith and of their love. One mark of the truth thereof, we have heard to be their hope, which did uphold them in their faith and in their love. Now it is further described to be true faith and true love, here it being set forth by another argument. Namely that they have heard it in the word of truth: so that it is true faith and love, if it come by the hearing of the word of truth, which is the Gospel.  
Doctrine So that the word is an instrument, and is set as a cause of true faith, and true love, and true hope: for this is not as the proverb goeth amongst men, words are as wind, which indeed is true in men's words, but this word, which the Apostle ●ere speaketh of, is another thing more effectual, viz: that whereby God giveth faith, love, and hope unto his children. According as it is in the Prophet, the Lord saith, I will not always be angry, I will not always chide; for then the souls and bodies of men would be consumed, but saith the Lord, though I have chastised them, yet I will heal them I will comfort them, and the medicine I will use shall be the fruit and reverence of the lips, And this shall bring peace, that is, such peace, that none can take from them. This is the word of God, and this indeed we may trust unto, and lean upon. Men may speak that which they will not or cannot perform: but saith Solomon to the Lord, that 
1. King. 5. 8.  which thy mouth hath spoken, thine arm will perform. The arm and mouth of God are of one measure, 
Note.  whereas men have wide mouths to speak much, but short arms to bring to pass that they speak: but God he is as good as his word, nay oftentimes he is better than his word, for he oft performeth and bringeth to pass, that he never promised. As to the children of Israel, he promised them only the land of Canaan, but he gave them, besides the whole land of Canaan, two other kingdoms which he never promised; and to Zachary for his unbelief he was 
Luke 1.  stricken dumb, he promised to give him his speech at the birth of the child, but besides he gave him also the gift of Prophecy.  
The word of God hath another title here annexed, the word of truth, for all the promises of God are in CHRIST, Yea, and Amen, (as Paul saith) it is undoubtedly true, and therefore in that regard it is a word of truth. And again it is the word of truth (as it is in Psal.) because it is tried and purged seven 
Psal. 12.  times, that is very often, for as silver and gold, when it is often tried in the fire, at length will be so pure that there will be no dross found in it, even so is the word of God, and therefore we may well believe it Because for all the often trial of it, yet still it stands sure: Metals with often trials will diminish: God's word is not so. And therefore our Saviour CHRIST 
joh. 17.  in his prayer that he made for his Apostles, and consequently for the Church of God, saith, sanctify them by the truth, and in the next verse, saith he, thy word is truth. Again, by the word of God we are bound to believe other truths, we are not bound unto this to believe there was an Aristotle, and Plato, etc. Further, it is called the word of truth, because it is the touchstone of all truth, according to which all is to be tried in the Church of God, and the Church itself to be governed by it: which confutes the Papists, which makes the word of God to be controlled by the word of the Church. And if the Church should say that the Epistles of james, or of any of the Apostles 
Note.  were not the word, than it were no word, which is a wild blasphemy, for what disorder were it that the word of the wife should prevail against the word of her Spouse and Husband, in his own house especially?  
Again, the word is called the Gospel, the Gospel is an accomplishment of all the promises of God in CHRIST at his coming, which began at Saint john Baptist, for howsoever the Prophets and David, etc. have notably and plainly spoken of CHRIST, yet that was not the Gospel, they speaking of things to come, the Gospel of that which is present. To teach us to consider what thankfulness we are bound to render to God, for that mercy and light, that he hath vouchsafed us by the Gospel, viz. that which Abraham and the Fathers and Kings have desired to see and could not.  
The Gospel is a good news, and therefore this commendeth it unto us, as to be so much the more desired of us: And who is it, that naturally is not desirous to hear good news, and will very much inquire of it: if not too much; as that it may be well said of us, which the Apostle saith of the Athenians, Speak again? But (alas) how backward are we to 
Act. 17.  inquire of this news of the Gospel? we inquire of news out of England, France, Spain, and other places, but how much more ought we to be desirous & inquisitive of the news of our own country, indeed, which the Gospel bringeth? for we are but strangers here in this life, and our own country is in heaven.  
Again, we will be very desirous to hear other news which yet may be uncertain, but this news of the Gospel is most true and certain. Further, if good news come to us, which is confirmed to us from all quarters, we rejoice in it, and are the more desirous of it, and if they should say that this news is not confirmed unto us, even by God himself, and by CHRIST, they should lie, and therefore this news is to be preferred before all news. The Apostle proceeds further to prove it to be the truth, because the Gospel is come to them, and is preached through all the world.  
Objection. But the Papists object unto us thus, the Gospel is not the truth, because it is but of late, for (say they) where was it before Luther and john hus time? but the Gospel (say they) must be through all the world.  
Ans. We must not always measure the Church 
Solution.  by the universality of it, as they affirm, for let us consider in the days before CHRIST, and especially in Abraham's time, when the Church was shut up in his household and family, and all the world was Heathenish: after it proceeded and the Church was contained in a Kingdom, one Kingdom only had the knowledge of the truth, and none might preach the Law in any place of the world beside. And howsoever jonah preached, yet he preached judgement, not the Gospel, they could not be saved by it. But after the ten Tribes sell away, and the Tribe of judah and Benjamin remained; And the jews themselves failed▪ as in the time of Eliah, and though there were seven thousand, yet in the view of men, even of Elias himself, they could not be seen.  
Objection. But they will object further, that before CHRIST the Church was concluded in one place, but after CHRIST it was to be dispersed over all the world.  
Ans. But nevertheless it is not to be understood 
Solution.  that all times of the Gospel & continually it should be over the world, but our Saviour CHRIST saith that the end should not be yet, viz. of jerusalem before the Gospel was to be Preached over all the world, which began at jerusalem as the Prophet 
Esay 2.  testifieth. And therefore it was necessary that the word should go throughout the world indeed, but not generally at all times. But if they will have that to be the Truth and the Gospel which was Preached in the whole world, then theirs is not the Gospel, which was never in India, nor in Turkey, nor in any of the Greek Churches, for the Patriarch of Constantinople never embraced their religion, and therefore their Gospel is not the true Gospel. Our Gospel is that which was spoken by the Prophets, and hath been through the world, it is that, which was taught and Preached by the Apostles, etc. and therefore ours is the true Gospel.  
Another argument of the truth of the Gospel he proveth by the fruits, for the Gospel will show itself by the fruits.  
Objection. And they will object hereby that we have not the Gospel, for where (say they) is your fruits? In the time of the Popish religion there was more alms and not so much wickedness, as among the Protestants.  
Solution. Answer. Would to God they could not too rightly object that to us But yet they cannot hereby prove our Gospel to be none, or not the true Gospel. For in the time of Popery, they lived in ignorance in palpable & egyptiacal darkness, wherein small sins could not be seen to be sins. Great sins as blasphemy, infidelity etc. were no sins. For there was no liberty in reading of the word. Now the light of the Gospel discovereth sins that are committed under it, which in time of ignorance were not thought nor known to be sins. Again we wish it might be found more truly; That if the sin in time of the Gospel be puninished under the Gospel, than the Gospel is quit and free from that accusation. Now by the Gospel, the Gospel appointeth the sins committed under it to be punished, and so much the more sharply, as because in the light they have been committed. And therefore those, that have the charge in the common wealth, and the Ministers are more earnestly to perform that duty more carefully for the credit of the Gospel. The Ministers ought to inveigh the more vehemently against sin and to reprove it out of the word of God, and the Magistrates to see it more severely punished. Thirdly our Gospel is proved indeed to be the Gospel, because that in the gospel sins more broke out then without the Gospel, which is strange. But the Apostle proveth it, for the 
Rom. 2.  preaching of the Law, which goeth before the preaching of the Gospel, presseth (saith he) the wicked. And in the wicked it hath this effect, that it maketh them worse: for those that are truly called are but a few, and a little flock, and therefore the word must have an effect of condemnation in the greater sort. Fourthly, but the truth and fruit of the Gospel doth appear in those, that are truly called, for in them it bringeth forth holiness of life and good works. And therefore we be to them, that seeing any sins under the Gospel lay it upon the Gospel, whereas it is the corruption of men, which is the cause of offences and transgression and not the Gospel. And therefore it showeth their corruption, which pass by those good men, and instruments of God's glory, the most religious and holy men, and will not behold the good things, that are in the Church. But the Apostle proceeds further to confirm them more particularly, that whereas they might have doubted whether it was the same, that was preached to Macedonia, and other Churches, he answers, it is the very same with theirs, which was preached by Epaphras their Minister. And so we may say of our faithful Ministers, which have truly instructed us before, that our doctrine now is the same, which was preached by them to us heretofore.  
And Epaphras he describeth to be their Dear fellow servant and a faithful minister of CHRIST, etc. By that he giveth commendation unto him, thereby to maintain the honour and reputation of the Minister to his people, that so they might be the better persuaded of his love. Doctrine This aught every good Minister to do, to labour by all means to maintain the honour and reputation of other the true Ministers of God, amongst their people and charges: that so their doctrine may be the better received of the people.  
The end of the fourth Sermon.   

The fifth Sermon.  COLOSS. 1. 9 10. 11. 
9 For this cause we also, since the day we heard of it, cease nor to pray for you, and to desire that ye might be fulfilled with knowledge of his will, in all wisdom, and spiritual understanding,  
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,  
11 Strengthened with all might through his glorious power, unto all patience and long suffering with joyfulness.  
THE Apostle having given thanks to God for the graces the Colossians had received, as namely for the grace of faith, love, and for the sincerity of both that they were not vain and in show only, but true faith and sincere love, doth now also make his prayers unto God, that, as they had begun, they might go forwards, till they came to the perfection God had appointed them.  
The sum of these three verses is a prayer, that the Apostle doth make for the Colossians, for all manner of Christian conversation, and for all Christian duty whatsoever, so that in these 3. verses are shut up whatsoever may be required of a Christian man, so that the like prayer in so few words is scarce to be found in the Scripture again. Wherein these two things are to be considered, first, the cause why the Apostle prayeth, secondly the prayer itself laid down in the rest of the text. For the first, for this cause Viz. because of that for which we have given thanks before, Viz. your faith and love, because that it is wrought abundantly in you. Doctrine Whence we learn that those that are called to the knowledge of the truth, and are endued with excellent gifts, of faith, hope, and love etc. are they, for whom we ought most especially to pray, and as they are lift up higher, by the Lord to heaven (as it were) to be as stars to the rest of the world, by so much the more are we to pray for them, that they may stand in the truth, and be daily increased in the gifts of God: And this is a common thing often observed and mentioned in the Scripture, that those, whom God hath advanced with graces, he will be further gracious to them, and therefore we are more to regard them in our prayers. And therefore our Saviour 
Luk. 8. 18.  saith, those that have shall have more abundantly. And the same we see verified, that he that hath 5. talons hath gained. 5. more, he that hath gained 2. hath two more, he that hath one, having hid it, and being judged to have it taken away, the King commandeth it to be given to him that had 5. and 
Luk. 4. 19 24. 26. jam. 1. 5.  they object that he hath 5. he answers, he that hath, shall have in abundance. And Saint james saith, God giveth without upbraiding, he giveth without grudging or repining, or casting it in their teeth; which receive of him: for he doth not as men, who having bestowed much on a man, if he come again, he will lay it in his dish, that he hath bestowed on him already, this and this, and shall he give him more? but the Lord doth not so, but to whom he hath given much, he will yet give more. And therefore the Lord in some sort doth after the manner of men, from whence the proverb of our Saviour is taken, that when men are rich, others will give great gifts unto them: but the Lord doth after a far other manner: for the Lord feareth none, neither is behoulden to any, as men are to those, that are greater than they, 
Reason's showing that those. that have grace, ought especially to be commended to God.  and therefore for that cause bestoweth not his gifts.  
The reasons why they, that have received graces from God, are more specially to be prayed for, and that those, that are entered into the lists of Christianity, are principally to be recommended unto God, are divers, and worthy to be considered. Reason. 1 The first is in regard of themselves, for though they have received, yet they still want, and therefore they are not so much to regard that they have, but also to regard that they want: for unless a man do look to his wants and corruption, though he have but one little grace, he will be li●ted up against God and against men, and therefore to be prayed for. As we see in Popery, that howsoever they have no gifts, but natural and common, yet are they puffed up in the pride of their hearts, in this regard, that they boast they can merit at God's hands. And therefore we are to consider that in those, that have the greatest gifts, there are great wants, and causes of humiliation, for which cause they have need to be prayed for.  
Another reason is in regard of other men, lest they be lifted up above others: which is done, in that by seeing our own weaknesses, and infirmities we may be kept from not being lift up against others, and in regard of their infirmities to contemn them. And therefore the Apostle saith, if any man be fallen 
Gal. 6. 1.  by occasion into any fault, ye which are spiritual, restore such an one with the spirit of meekness, considering thyself lest thou also be tempted. And therefore it is necessary, to see our sins, that we maybe the more able to bear with the weakness of others.  
Thirdly in regard of the enemy, for those that are entered into Christianity, and are endowed with the graces of God, and are entered into the Gospel, and profession of God and godliness, the devil is most busy to prevent the same, and to sow tars by and by after good seed is sown. 
Math. 13.   
The Church being with child, that is, desirous and taking pains to bring forth Christians, and 
Apocal. 12.  children unto God (for it asketh great pains to beget a Christian) we see the devil is waiting and leering to devour them, when they come out, as the kite hovereth over the chickens, to devour them, when they are young. So the devil is ready to devour the children of God at the first when they are young and tender, and new borne: for when they are strong, he doth not so much assault them.  
Fourthly, a principal reason, why we are to pray for them is, because a Christian by reason of his profession (as it were) carrieth in his forehead that name of God, and therefore the falls of him, more than of any other, do tend to the dishonour of God, and are turned against God himself. Indeed it is a shame that the fall of the servant should be laid upon the Master, for if a master or father having laboured to bring their son or servants up in the fear of God, it is a shame that the fault should be laid on the Parent or Master: for we usually say, if one thus brought up, do fall in his life, their parents or Masters have done their part, but he is an ungracious child, or servant. But men do not so to God; for if any of his children fall, they lay it strait and impute it unto God himself. And therefore we ought the more to pray for them, that are exalted by the Lord, that by their falls the Gospel of God may not be dishonoured. And as they are placed in higher place, and are endued with greater gifts, so the more earnestly we ought to pray for them. And therefore let us examine whether, when we have a Minister to enter, and come unto us, to instruct us, we have commended him to the Lord, or whether we have been thankful for any blessing, that we have received by our Minister.  
Doctrine We (saith the Apostle pray) if the Minister pray for the people's increase and growing forward, much more ought the people to pray for themselves, for the going forward in grace, that the good word begun in them should increase, and proceed till it be ripe.  
Doctrine Thus much of the cause, the prayer followeth, for all things necessary for a Christian. All good things whatsoever we have come from God, we have of ourselves no knowledge of God, nor of the graces of God, no strength to enter or continue in the ways of God, but we must have it from God himself, which is proved by the Apostles prayer: for none pray for that they have themselves. And therefore we see here the opinion of the Philosophers vain, yet in one part true, in that they held none should pray for that they had, but in that they prayed n●t for virtues, because (said they) men have virtues of nature, and therefore they prayed to their gods only, for things of this life. But their opinion is false, that any virtue is of nature: for we have no 
1. Cor. 4. 7. ●●m. 1. 17.  good thing in us by nature, but by the gift of God. But we learn that whatsoever good thing we have is of God, especially, which concern the kingdom of God, & therefore to be often asked of him alone. This serveth to confute the error of Popery, who will make ourselves to have free will to good, or any good things of ourselves. And not only to confute the opinion of Popery but the practise of Popery in us still: for though in our judgement, we nourish not that opinion of Popery, but confess, and approve and acknowledge these graces proceed from God 
Vote.  yet in our hearts and practice we nourish it: when as we do not use the means of increase: in the graces of God in us, in praying, in diligent hearing the word, and using and frequenting the exercises of religion, which is the most dangerous thing of all. He desires first that they may be filled with all knowledge: this is the first thing in Christianity, that a man have knowledge and understanding; for though a thing be good, yet being not of knowledge, it is evil to him that doth it. This knowledge, is set out by two words, the one signifieth to judge between things, what is good, what evil, what is holy, what profane. And not only he requires to judge of the things themselves, but of the means which are to be used for the doings of men. For men often discern and judge well the things, but fail in the means: Sarah she believed well and judged well, that there should be a blessed seed, but she judged evil, and 
Gen▪ 18  failed in the means, for she despaired in herself being old, and therefore gave to Abraham her ma●d. So Rebecka she judged well of the blessing, which should be to jacob, better than Isaac did, yet of the means she judged not rightly, and therefore abuseth her husband and maketh her son abuse him by a lie. Another word is here used, which signifieth not only to judge of the things and the means but also to judge rightly of the persons, times, and places with other circumstances, which is a necessary thing in Christianity. For it is not enough to know of the things and means to do them, but of the circumstances, when, where, and before whom to do them. As to know to what person he is to speak and when etc. As for example. Abigale when she saw her husband was drunken, she would not reprove 
1. Sam. 25. 37.  him in his drunkenness, but doth it afterward: where we see the time is to be rightly judged of.  
The end of the fifth Sermon.   

The sixth Sermon.  COLOSS. 1. V 9 10. 
9 For this cause we also, since the day we heard of it, cease not to pray for you, and to desire that ye might be fulfilled with knowledge of his will, in all wisdom and spiritual understanding.  
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.  
IT hath been said that of this place are two parts: one the cause of the prayer, and supplication, that Paul and his company did make, the other the prayer itself.  
Of the cause we have heard, and somewhat of the petition itself, and thus far we have spoken of this notable prayer, the like whereof in so few words is scarce to be found in the Scripture.  
Having understood what is the first point of Christianity to have knowledge, & to be filled with knowledge, which is a Metaphor taken from vessels, which are filled ready to run over: So the Apostle requireth of all men to be full of knowledge. And therefore the Prophet speaking of the time of the Gospel, saith: men shall be as the waters, which shall ever regorge 
Esay 19  of their waters to the fields. And therefore we may condemn the Church of Antichrist, which were so far from nourishing knowledge, as that the chief point of their religion, was to maintain ignorance.  
But let us come to ourselves, let us examine whether we be able to discern between sweet and sour, nay, between that which hath a show of good, and ill, evil from good, and not only of the foulest and grossest, but of the least sins, that we be able to discern them to be sins: this discerning spirit must be in us: And we must discern between good and good also, which is more good, which less. And in evil to see the least evil, that can be, which every Christian ought to do. Indeed the world usually doth not discern of evil things, etc. but God's children do: for they look into the sin, as a man into a Crystal glass, wherein a man may see the least moat: Even as well, as a man can by his taste discern meats and drinks. Indeed in matter of meat and drink we can soon feel whether it be sweet or sour, salt, or ill-savory, and yet in sins though as great as Mountains we cannot discern them.  
This of the first point, the next is, that they walk worthy of God: this is another point of Christianity and a far greater, for knowledge indeed is necessary, but with it must be joined practice, without which knowledge is unprofitable, nay rather hurtful. And it may be said that a man knows so much in Christianity, 
Ephe. 4.  as he practiseth, if ye be learned any whit in the school of CHRIST, ye have learned this, to lay down the old man, the flesh and rags of the old corruption, and put on the new robes of holiness, showing that nothing is learned without practise: for when men see you practise nothing, they say you have learned nothing of the Minister. The Prophet, speaking of Zion, set on a Mountain, in the 
Esay 2.  time of the Gospel, saith: they shall exhort one another to go up, why? To hear: and to what end? to walk in the way, we are taught. So that we are in Christianity to know how we may practise. Indeed in some knowledge, as of the Arts, etc. knowledge may be profitable without practice, but in matters of God and godliness, it is nothing, without practice. The practice of a Christian is set out  
In 


General, and  
Particular     
In general to walk worthy of God, what meaneth the Apostle by this, we shall consider better of it by comparing it with other places. The Apostle to the Ephesians saith, Every man is to walk worthy of the calling, 
Ephe. 4. 1. 2.  whereunto he is called: and he exhorts the Phillipians to walk worthy of the Gospel. So that this is set down in three sorts: to walk worthy of our calling, to 
Phil. 1. 27.  walk worthy of the Gospel, and to walk worthy of God.  
First, to walk according to the Gospel, signifieth, to be spiritual and holy, as the Gospel is holy and spiritual.  
Secondly, to walk according to our calling, is spoken by a similitude, taken from men; because in that calling a man is, he will carry himself according to his place. A Gentleman will not walk basely, as others do: And a Magistrate will do according to his estate, and a Prince likewise. And shall not the children of God, being called to be children of God, and the sons of the most Highest, walk as the children of God. And therefore we see it marked on David as a reproach, that he did carry himself like 
2. Sam. 21. 13.  a madman, in Achish his Court. And is it not a shame for a Christian to carry himself so basely in sin? For sin is the vilest thing that can be, it is a most base thing to be a slave to sin, there is no drudgery so loathsome, which can be compared to it.  
Thirdly, to walk worthy of God, here the Apostle declareth that he that maketh light of the Gospel, maketh light of God himself, and walketh unworthy of God. It may be asked what that worthiness is? It is set forth to be a walking in all manner of pleasing of God, if we study to please God in every thing, which is a very notable thing: 1 To please God, then to please him in all things which we know: to do that which we know may please God, and to set ourselves against any thing that we know may displease God, for men usually do naturally take delight to please themselves, and to seek for those things, which may be most according to their own hearts, pleasant to their own eyes. And therefore Solomon in Ecclesiastes saith, to the young man, mocking him, Go to, Rejoice o young man in thy youth, and 
Eccle. 11. 9  walk in the ways of thine heart.  
Another sort of men walk to please the world, and care not what they may do, so they may please those, whose favour they desire; but if I should please 
Gal. 1. 10.  men, I should not be the servant of God, saith the Apostle, And as we are to please God, so, in all things we ought to do it, at the least to wrestle and strive with ourselves to the obedience of Gods will in all things. And if in doing the will of God, the world be displeased, we need not to care, but to go forward: For albeit the Apostle saith, as much as we can with pleasing God we are to please all men, yet 
Rom. 15.  if we cannot please men, but displease God, we are not to care for men's displeasure in regard of Gods: for Saint Paul saith, I care not for man's 
1. Cor. 4.  judgement.  
Examine ourselves, therefore we ought, whether we please ourselves, or the world, more than God, or no.  
It followeth, Being fruitful in all good works, that 
Verse 10.  is, bringing forth every good fruit; this is the same with the former, but it explaineth the other by a Metaphor, if we bring forth good fruit in every good work, where he compareth men to fruitful creatures, as sheep, especially bringing forth two lambs, or to trees bringing forth good fruit. The children of God are in Esay, called Okes of righteousness, 
Esay 61. 3.  in that they are strong and stand against all temptations and tempests: And like Okes in steadiness of profession: So also in regard of the excellent fruit, they are compared to the Vin●, which is accounted in the Scripture of all trees a most excellent tree, and most profitable, sweet, and pleasant, as also plentiful, and therefore in regard of the goodness and abundance, we are to like of it. And therefore our Saviour saith: I am the Vine, and my 
joh. 15. 2.  Father the Husbandman to dress the Vine. And the Vine is singular and most excellent in regard of the 
Ezek. 15.  fruit, for else it is good for nothing, not for to make a pin, but for the fire: so Christians, which profess God and the Gospel, if they bring forth no fruit and please not God, they are the worst of all men, worse than the jews, Turks, and heathen, let them brag what they will of the word, and Sacraments, etc. And they must bring forth much fruit, viz. in every good work, and therefore it is said the Father doth trim that Vine, to make it bring forth more fruit, It was required always that the children 
john 15. 2. Zach. 12. 8.  of God, should bring forth fruit, but much more in the time of the Gospel. And therefore the Prophet saith, the least, basest, and weakest of the people of God, at that time shall be as David, and he that is as David shall be as an Angel of God. We know how valiant and courageous David was, so shall the weakest in the Gospel.  
To increase in knowledge, is another point of 
Verse 10.  walking worthy of God, as to be endowed with the graces of God, so to increase (both the Ministers and others) in the knowledge of God, that is, in the knowledge of the will of God, and to be quick-sighted in the same. In the beginning of the book of proverbs there is a saying, which may 
Prou. 1. 4.  be referred to all the Scripture. That the proverbs of Solomon are such as the least child, that hath wit, and the hardest man of capacity, the simplest, may profit by it to knowledge, and there is not the wisest man in the world, but may learn wisdom thereby, and may wax more wise, and so it is to be said of all the books of the Scripture.  
Objection. If they be full, than they need not to increase?  
Answer. There fullness is not a perfect fullness, for we know in part, etc. For as there is a great difference between the understanding of a child, and of one of riper 
1. Cor. 13.  years, so we are not always to be children in Christianity.  
There is (as we have heard) required of us knowledge and practise. Lastly, there is beside these, Constancy, to continue in the good thing, we know and practise: and yet no strength is of ourselves; the Apostle tells us where we must have strength, in the power of God, in his glorious power, for we have sore enemies, for first we have a corruption within us, which is compared to an excessive lump of flesh, and fat hanging on us, which we cannot cast of 
Heb. 12. 1.  at our pleasure, which we might do, if it were tied only at our back, or girdle, and therefore we must have strength to carry it and to wield it.  
The world also is ready by tentation, by illusions, examples, and discouragements, to hinder us: And the devil being a strong enemy laboureth to cirumvent us, and therefore we had need to have this glorious strength from God, which we cannot have of ourselves.  
And having entered a good course, it becometh us to go forward. For better not to begin, then having entered not to proceed.  
Lastly, we must have long Patience to bear the 
Verse. 11.  things which come hard unto us, whether they be grievous or of long continuance, as the word signifieth. And that with joy and comfortablenes, as the Apostles, when they had been whipped, and scourged, 
Act. 5. 41.  rejoiced greatly that they were accounted worthy to suffer for CHRIST'S sake.  
The end of the sixth Sermon.   

The seventh Sermon.  COLOSS. 1. V 12. 13. 14. 
12 Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the Saints in light,  
13 Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son,  
14 In whom we have redemption through his blood, that is, the forgiveness of sins,  
UNTO the prayer that the Apostle made for the Colossians he doth now add the Thanksgiving, which ought not to be separated: whereby he setteth forth the salvation, which is offered us in CHRIST. As if the Apostle should thus speak.  
And as we give not over praying for you, so do 
Verse. 12.  we not cease to give thanks to God the father, because it is he, which by his holy spirit hath made us fit, to have a part in the inheritance of Saints, whom whether we consider, as they are in the world by reason of their perfect blessedness, may well be said, that they are in light. This part of our inheritance standeth first in that God hath with a merciful hand pulled us out both of the present darkness of ignorance, and disobedience, and from that which is to come, even the fearful punishment of them both. And secondly it standeth in that the same God hath translated us into the kingdom of his most dear son, which being here begun in This life, shall be accomplished in the life to come. In which his dear son we have a full redemption, whereof one part is our justification, which we have already received, waiting for that which remaineth, even the redemption of our bodies. All which redemption is purchased unto us in the obedience of the Son: which obedience was most specially and most signally declared in the sheadding of his blood.  
Here are two things to be considered, the Actors of salvation coming from.  

God simply considered in the three persons verse. 12. 13.  
Christ, God, & man, verse. 14.   
So that the scope and drift of the Apostle is to set forth unto us the salvation prepared for us, set forth in 2. sorts, one is proceeding from God the father by his spirit, the principal working cause,  
And by CHRIST JESUS the material or meritorious cause of our salutation. For the 1. what God the father by his spirit hath done for us, it appeareth in that he, viz. That God the father hath fitted us for a portion among the Saints in light.  
So that salvation is a portion among God's Saints, which portion is in light, where we see that the state of God's children is compared to a part or portion, and that by lot. viz. an inheritance, as it was by lot, it is so said, because that in the old law the people of God used to divide their inheritances by lot, as in the dividing of the Land of Canaan. Which josuah, and the Priests, and the chief Elders did castlots for the inheritance of the Tribes.  
Doctrine  that it is an inheritance, it showeth that it is by grace, and not by any merit. For even as the father giveth the child his land, and inheritance, not for any desert, but for his love to him, though he never deserved, nor never will deserve so much at his hands, and if it should be of desert, it might be that the servant should carry it away from the child, which may peradventure before have gotten for his Master the best part of the inheritance, or which may have saved his masters life, and therefore the child hath not the inheritance of desert. And seeing it is no stepand, but an inheritance, which we have of God, we do not deserve it.  
Doctrine Again, here we learn that sith our inheritance cometh to us by lot, wherein God only sitteth, judgeth and directeth, it is not by any labour of ours, but only by the grace and favour of God alone. Sith than it is so, let us see what our duty is, for as the Prophet saith, the Lord is my lot, my portion, it is a 
Psal. 16.  fair and beautiful inheritance, and hath fallen unto him in an excellent ground. And seeing our inheritance is the same with David's, and as excellent as his was; and yet it is more notably set forth 1. Peter 2. 
1. Peter. 2.  That whereas the jews were scattered from their inheritance into Pontus etc. This is now trodden down under foot by wicked men, this cannot be so. Again that is faded and decayed, this can never decay 
1. Peter 5.  and perish, and therefore seeing our inheritance is so excellent, and so precious; whatc are ought we to have to keep it and maintain it? for as we use in proverb, It is my freehold, and therefore I must look to it: so seeing this our freehold, we are to have special care, and regard above all things to keep it sure.  
He hath fitted us for this, wherein he doth plainly teach us, that there is no readiness, aptness, and fitness in our own nature, and therefore we must have our fitness from God: A man is fit for his father's inheritance: but for God's inheritance we are not so, for we are (even all the world, in regard of God's matters) naturally but blind borne. Again though 
Esay 42. 7.  we had our sight, yet we are lame and cannot reach so much as a hand to it, nor go one foot to it, and have both these naturally, and therefore cannot by us be cured, as the blind man said. Again, which 
john. 9 Eph. 2. 1.  is more, we are dead in sin, and therefore must be new creatures, which we cannot make ourselves. And therefore the Apostle saith, that we are not able 
2. Cor. 3.  to do good, because we are not apt, nor fit to do good, and therefore what fitness soever we have it cometh from God: And this aught to cause and stir us to thankfulness unto God, as the Apostle here doth. For seeing we are both made fit by God for his inheritance, and seeing he hath bestowed it freely upon us, therefore we are the more carefully to be thankful, which we should not be bound to do, if it were of ourselves, What this inheritance is he showeth in making it consist of two parts.  
1. Pulling us out of darkness.  
2. Carrying us into the Kingdom of his beloved Son. (Pulled us) Thereby showeth that he useth great strength to deliver us, which confirmeth to us the doctrine before, of being unable ourselves to do. And therefore he delivers us, and pulls us out as of a prison, which are usually dark. And more notably he saith, that he pulls us out of the pit without water, setting down 
Esay 42. Zach. 9 11.  and comparing this prison to a pit or dungeon, wherein is only dirt, wherein we stick, where is no water, where he describeth our damnable estate, for seeing we are cast into such a prison, but especially being cast by God himself, in his just judgement, how is it possible that we should deliver ourselves, and therefore our Saviour faith: No man can come to me, but he must be drawn by my Father. A man may 
joh. 6.  be in prison and have no will nor affection to come out, and therefore it maketh to the glory and praise of God, in doing the whole work of our Redemption. And if, after the Church is called to CHRIST, she findeth such dullness and heaviness in herself, that she must be drawn, though they 
Cant. 2.  have received grace and are drawn out of the pit. How shall they have any strength to get out, which are not yet drawn out of the pit and dirt? So that the first part is to be delivered from blindness, from ignorance, hardness of heart, the wrath and judgements of God, and condemnation.  
The second part is the making us partakers of his Kingdom, And as the darkness we are delivered from, is partly in this life, and was after to be accomplished, in hell, if we had not been delivered: so the Kingdom of God is begun in this life, and is within us, and shall be perfected in heaven after this life: So that we see those, that are the children of God indeed, will in this life endeavour, to give obedience to the commandments of God. And therefore though men profess themselves the servants of God, yet their lives being not according to God, they are no subjects of God: For as he that will profess himself to be subject to the King, and yet in his deed will yield obedience to the King of Spain, and serve him, he is doubtless a Traitor. So it is with those, that profess themselves to be Christians, yet if in their lives and behaviour they do not show forth the fruits of it, they are nothing but Rebels to God, and servants to the devil, come they never so diligently to the Word, and Sacraments, etc.  
Hitherto we have heard what these two persons, God the Father, and God the Son, have wrought in our salvation. Now followeth the matter of our Redemption, viz. in him, viz. in his beloved Son we have Redemption, because we have forgiveness of sins.  
Here is set forth in whom, by whom, and in what price we have our redemption. For many men will confess that they are saved by CHRIST, but when it comes to the means there they fail: For the enemies of the truth will say that they are saved by CHRIST, but yet that they are also saved by their merit and free-will: and they will say that the good works they have, they have of God, and yet they have no good works at all, because they have it not by the means which God here hath laid down. Our Saviour CHRIST is he that hath redeemed us, and paid the price for us, and that wholly.  
Objection. How shall our Saviour CHRIST be the salvation of all men, seeing he was not man at all times, for how can his blood deliver a man, when it was not shed?  
Answer. His blood shed in due time hath such power and strength, because it is not the blood of man, but of God & therefore it reacheth to all the times before, it is not only belonging to them, that come after, but to Adam and the Fathers, and therefore it is said that the death of our Saviour CHRIST reacheth to the 
Rom. 3.  former sins.  
Question. Secondly, how can our Saviour CHRIST, being but one man redeem by his death so many, even all that are to be saved. For as in wars when prisoners are taken, one man can redeem but one man, and therefore how can our Saviour being one redeem all the Saints from the beginning to the end of the world.  
Answer. The Apostle answers, That Adam being but one man, seeing his own sin, was able to condemn all men, he being but a man and not a God, and 
Rom. 5.  therefore shall not CHRIST being the Son of God by his so many sufferings be able to save those that are to be saved?  
Question. Thirdly, our sins deserve punishment eternal, without end, being committed against the eternal God, now the troubles of our Saviour CHRIST were but for a time, he being but about 33 years on earth, how can his short sufferings countervail eternal death?  
Answer. Answer, he was not man only, but also God, and therefore was able, at once, to satisfy for all the punishment due for evermore to his children & servants, for his infinite Godhead did sustain his Manhood in suffering, especially on the cross & the night before. Therefore it is said by the eternal Spirit, he offered up the sacrifice for us, suffering that, and bearing that, 
Heb. 5.  which men and women should have suffered for ever in themselves.  
But our Adversaries of the Church of Rome, object 
Object. of the Adversaries.  we are not saved by CHRIST from all our sins, and therefore they abused that place to the 3 of the Rom. expounding the former sins to be original and the rest to be satisfied and wrought out by us. Again they say the punishment we are to work out, he having taken away the sin original.  
But we have proves for this against them, for saith 
Solution. 1. joh. 2. john. 3.  the Apostle he is the propitiation for sins, viz. even all. And in john he is the lamb of God that taketh away our sins, not that did, but that doth take away, as those that were, so also those, that are.  
Again for that they say CHRIST taketh away the sins only and not the punishment: they do greatly abuse God himself, for in Esay 53. CHRIST 
Esay. 53.  hath suffered the punishment, and therefore this were to accuse God himself of falsehood, and cruelty, that would promise the taking away of our sins, and forgiveness of our debts by CHRIST, and yet would exact the utmost farthing at our hands: what an unjust thing were this?  
Objection. They prove this by David, that for his sins he was punished, by persecution at the hands of his Son, and driven from his kingdom, and after it is told him his sins were forgiven.  
Answer. But it were injury to punish sin twice, Now seeing the punishment is borne in CHRIST, the children of God are not punished (for that were infinite, and could not be suffered) but only chastened. For 
Reu. 3.  saith God, those I love, I chasten, so that if it come from 
Heb. 12.  love, it is no punishment.  
Again, from the effect it appears it is no punishment, because it is for their good, on whom it is laid, and therefore no punishment. For punishments are to destruction.  
And the Apostle in the Epistle to the Hebrews compareth 
Heb. 12.  all the afflictions that God layeth on his servants to the corrections, which a father layeth on his child. For a father correcteth his child for two causes: first that he might be better, for though he do him never so much injury, even to burn his house, yet if he love his son, he will only correct him, seeking, to bring him to good order.  
Another cause is that by his example and correction the rest of his children may be kept the better in awe. Even so the Lord dealeth with his children as a loving Father, chastising them for their good.  
The end of the seventh Sermon.   

The eighth Sermon.  COLOSS. 1. V 15. to the 21. 
15 Who is the image of the invisible God the first borne of every creature.  
16. For by him were all things created which are in heaven, and which are in earth, things visible and invisible: whether they be Thrones, or Dominions, or Principalities, or Powers, all things were created by him, and for him.  
17 And he is before all things, and in him all things consist.  
18 And he is the head of the body of the Church: he is the beginning, and the first borne of the dead, that in all things he might have the pre-eminence.  
19 For it pleased the Father, that in him should all fullness dwell.  
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.  
THE holy Apostle having entered into the declaration of the redemption brought unto us, sets forth the Causes.  
First, what God the father hath done for us: Secondly, what God the Son hath done for us. And now he cometh to a notable description of God the Son, to show unto us that in him we have a full and plentiful redemption. As if the Apostle should say.  
This CHRIST (that you may know what a 
A Metaph. 15.  plentiful & rich redemption you have in him, to the end you may rest in him alone) is thus set forth unto you as followeth. As touching his person standing of both natures, he is the most lively and express image and character of God, not only of his qualities (if yet there were any quality in the Godhead) but of his very nature and essence. In whom we may behold God, which is invisible, and touch him, that is insensible, which is the principal heir of all the creatures in the world, in whom we, that believe, have right unto them.  
For by him are all things created in heaven and earth, things visible and invisible, even the Angels themselves, to the worshipping of whom you are seduced. And amongst them, all, of what degree or place so ever they be, whether they sit in Thrones, or whether they have Lordship, principally, or power over other Angels, and all things else, were both made by him and for him.  
Wherefore he is before all things, and all things have their continuance, and are upholden by him.  
And as touching his office, which he executeth in respect of both natures, he is the Head of the Church, which is his body, and he is the first fruits and first begotten of the dead, not only in respect that himself is risen, but also in that he is the Author of our resurrection, which is here begun, and shall be perfected in the last day, when he shall change these vile bodies, and make them like his glorious body.  
For in him it is the good pleasure of God that the grace of the spirit should without measure fully dwell.  
That by him he might reconcile unto himself all things, making peace by the death of his cross between God and all men, whether it be they which having believed in him before his coming, are now in heaven, or others, which being on earth, do believe in him.  
Here there is a description of Christ, God, and man, touching his.  

Person, whereby he governeth all things.  
Office, whereby he governeth his Church.   
Sum; a description of the excellency of our Saviour CHRIST which consisteth of two parts.  
One touching the government of our Saviour CHRIST, which he hath over all things in heaven, earth, and hell; the other touching the particular rule over his Church.  
First he is called the image of the invisible God, that cannot be seen by the eye of man. And not only is meant here but none can so much as come to the understanding of God, by the eye of the mind: But by our Saviour CHRIST we see the Godhead, those that were alive when he was on earth did see the Godhead in him: and we shall see God in him in heaven. This is proved by divers places. 1. Tim. 3. 16. A wonderful Mystery, that God which is a light that 
joh. 1. 18. 1. Tim. 6. 16.  no man can see, which is incomprehensible, is yet seen and comprehended of a mortal man, so far forth as man is able. 1. john 3. None hath seen God at any time, nor can come to the knowledge of him, but the only begotten Son of the Father hath revealed him. joh. 14. When as one of the Apostles saith to him, show us thy Father: our Saviour answers, O Philip hast thou been with me so long, and hast not seen the Father. otherwise invisible. And this is a wonderful mystery, and an exceeding mercy, that God, which cannot be conceived in the capacity of men, should yet be seen of us.  
Question. Quest. Whether in the body and Manhood, or Godhead of CHRIST is it seen?  
Not in the Manhood, for it is too weak to express 
Solution.  the Godhead of his Father, and touching the Godhead he cannot be comprehended in himself being equal with his Father, & as incomprehensible as the Father being one with him. And therefore he is understood of us, & is the image of the Father, as his Godhead, and Manhood are both joined together.  
Question. Quest. What great thing is this that CHRIST is the image of God, seeing Adam, a bare man, was the image of God? And the woman is Image of 
1. Cor. 11.  man, and man is the image of God▪ even in this wretched estate, and therefore no such wonderful a thing to be the image of God.  
Ans. Adam is called the image of God in regard of 
Solution.  some sparkles of the image, which God had engrafted in him, by creation he was not the image of the Essence of God, nor had any of his Essence. Again, man is said to be the image of God, in regard of the rule which God hath given him over his wife, whereas our Saviour CHRIST hath in him the Essence of his Father, being perfect God, having the Godhead joined to his Manhood, in one and the same person.  
Objection. Here we are to answer an objection of certain heretics. If he be the image of God, than he is not God, for the image and the thing is not all one.  
Answer. Ans. We do not understand an image here to bethat, which doth represent the accidents or lineaments of things (as images of earthly things do) for the images, that are made of a man, cannot represent the Essence, but the accidents and lineaments of the body of a man: but CHRIST is such an Image of his Father, which is the thing itself, as the word is 
1. Cor. 1●.  used in other places. As we are after the Image of Adam, being the thing itself. Again, Hebr. 9 23. These things, viz. ceremonies, being the shadows of those things which were the truth, being not the image itself: And therefore their argument is a false reason, for the understanding of this; To know how CHRIST is the image of the Father, and of the holy-ghost, and of himself as God, viz. that he in the Godhead, and Manhood did represent the infinite power of God, It may appear by that in joh. 
1. joh. 2.  1. We have seen him as God himself, for in all his words, and works, and whatsoever he showed such virtue and power, viz. even of God himself; He commanded the devils and they came out, commanded the seas and winds, and they obeyed, which none, Angel, or men could ever do, and therefore there appeareth the image of God.  
Again, there is an infinite mercy set forth unto us in JESUS CHRIST in saving his children, in that by him we are saved. Again, an infinite justice revealed to us in our Saviour CHRIST, who hath borne in his own person for us the infinite wrath of God, & hath made satisfaction for us in his own blood. And in that one action of his suffering appeared both the infinite justice, and mercies of God, and therefore the image of God.  
This may be considered after this sort, for seeing the Angels themselves stoop to look into this mystery, We may by this mean example of the profane History see some small resemblance of this thing, serving somewhat to open it: and yet take heed that with reverence we consider this, so deep a mystery of our Saviour CHRIST.  
There is in the Histories recorded, A King, which 
This similitude is warily to be used.  his son by Adultery having transgressed the Law, and should have lost his eyes, by the importunity of the people was entreated not to do it: yet because the King would not have the Law broken, he found out a way to keep the Law, and because he would not have them to have a blind King, he put out one of his sons, and one of his own eyes. Where was justice in that the King would execute the Law, and mercy in sparing his son, but this was imperfect justice, and mercy.  
But in CHRIST both are perfect.  
Doctrine Now in that CHRIST is the image of his Father, this teacheth us that we are to content ourselves by the knowledge of the Godhead, which is revealed unto us in CHRIST, and by CHRIST, and not to go to seek him any further.  
Inheritor, and heir of all creatures, for howsoever 
Verse. 15.  it be otherwise interpreted, yet it seemeth rather to be this, because as in the Law, the eldest son was heir of all, or of the most part of the Father's possessions. So CHRIST he is the heir of all, and those that have any thing, have it by him, and have right by him. His father hath put all things under his 
Psal. 8. Heb. 1. 1. Cor. 15. Doctrine.  feet.  
He that hath any possession, or power, never so great, if he have it not by CHRIST, it is none of his, he is an usurper, whatsoever he be. And therefore it condemneth them, that get not their goods with good consciences; Nay though they may come to it by their parents, yet having not the testimony of the Spirit of God, that he is the child of God, it is not his. Therefore Pro. 15. Better is a little with the fear of 
Pro. 15. 16 Psal. 37. 16.  God, then great treasure with trouble. And this is the reason that better a little, with God's fear, because if he be the child of God, that hath it, it is his own, and he may use it: but if he be not, be he never so wealthy, he shall answer the Lord for it, and his judgement shall be the greater for it. For if he, that eateth brown bread shall answer for it, if he be wicked, much more shall he that feedeth and fareth of the best, as he abuseth more of God's blessings, and therefore let them look unto it, that have received any from God.  
As CHRIST is the Image of God, and heir of all things, so also it is said. That he made all things. Which he proveth by a division, whether in heaven or earth, meaning underneath, or above also: and if any make a doubt of that, he taketh it away, and saith, whether visible o● invisible, whatsoever things were made, were made by him.  
Visible and invisible He useth this upon occasion of an error in the Colossians, that they worshipped Angels, departing from the truth, and therefore the Apostle standeth upon this point, handling Angels, of what order or degree soever.  
Doctrine Whether Thrones, viz. such, as sit in Thrones, or Lordship, viz. which have Lordship, or whatsoever they were, were made by him, and therefore not to be worshipped, but of that afterward, when we come to the error; Use. but here we learn how fitting that good order is, how acceptable it is unto God, in that the Angels, which are with out sin, and have no such need, as we, are not without order and seeing they do use order, how much more are we to seek for order, which are so corrupt and confused? And if inferior Angels, in regard of order, obey those over them; much more should we be obedient to those over us. And if wicked spirits, to the accomplishing of their wicked purposes, have their orders, some to command, some to obey, Therefore much more ought we. And yet here ariseth comfort for us, that 
Note.  if the wicked Angels observe order for to hurt us, yet the good Angels, much more for over defence. And the devils though they are very strong and exceeding subtle, yet it is not to be doubted but by their fall they have lost much of that strength, which they had by their Creation.  
The end of the eighth Sermon.   

The ninth Sermon.  COLOSS. 1. V 16. to the 21. 
16. For by him were all things created which are in heaven, and which are in earth, things visible and invisible: whether they be Thrones, or Dominions, or Principalities, or Powers, all things were created by him, and for him.  
17 And he is before all things, and in him all things consist.  
18 And he is the head of the body of the Church: he is the beginning, and the first borne of the dead, that in all things he might have the pre-eminence.  
19 For it pleased the Father, that in him should all fullness dwell.  
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.  
HERE is set forth as we have heard in these and them that went before the description of our Saviour CHRIST, of his excellent and glorious estate consisting in the description of  
his 


Person,  
Office.     
The Person of CHRIST standeth of both natures, both of the Godhead, and manhood; for those things here spoken can neither belong to the Godhead a part, not to the manhood a part.  
The last point spoken of out of the beginning of this part we are to consider further of, viz., touching the Angels, called here powers, dominions, principalities etc. Where we observed, that seeing there is such an order among the Angels, such excellent creatures, have some superiors, others inferiors. And for so much as Angels are subject to higher Angels, much more ought men to be subject to their Governors and Princes, having far more need. This was for instruction. An other point for consolation was delivered upon this question; whether the blessed Angels have more strength than the devils.  
Answer. Notwithstanding the devils have great 
Note.  power and strength and do great things: yet they have not such wisdom, such power, nor strength to do mischief, as the good Angels have to defend the children of God. The reason is, that as men falling from their estate lost much of their wisdom, wit, strength etc. Even so the wicked Angels are by their fall disabled of that power, and wisdom, and strength in comparison of the blessed spirits, for further proof of this read apocalypse 20. 2. One Angel (not said to be an Archangel, or principal Angel, but a meaner Angel) is said to take the dragon, the principal devil (by the neck as it were) and bind him. For when as the devil, at the increase of the Church, about 30. years after the ascension of our Saviour CHRIST began to rage's mightily against the Church of God, and would have clean devoured it, had not the Lord laid him on his back. It is said that an Angel took him, and bound him up for a 1000 years.  
He proceedeth to set forth the excellency of our Saviour CHRIST, in that he saith, by him were made 
Verse 16.  all things, where is noted the excellency of his parsonage, that he must needs be indeed a meet and sufficient one, for the great work of the redemption, because he was the Creator of all, and if that was such an excellent work, than the Spiritual recreation & regeneration is a far more excellent thing, and can be performed by none, but by such a one, which was God. And therefore condemns the Papist, which is so wretched to take upon him power to redeem himself, and to help himself to heaven. Nay to help others by his good works, as they call them of supererogation, or rather to be called of supererogation.  
But is there any man that by his good works can create himself, or help in any part to the creation of himself? Much less than is a man able to do any thing in the matter of his redemption: As being not able to do any good thing: thus the Lord hath called and regenerated him. And as all the work of our Creation dependeth on God, as here it is proved, so every part and lot of our redemption is in God, and by God alone. For howsoever, before we be called we have life of body, and motion, yet toward the Kingdom of our Saviour CHRIST, we cannot move a eight, till the Lord bring us  
He hath the pre-eminence, and all things are made 
Verse 17.  for him.  
Doctrine Where we see, that our Saviour CHRIST is the Alpha 1 the beginning that made all, and the Omega, the end of all, for whom all things are ordained. And therefore how dare any challenge him, or reason and dispute against him? Shall the pot speak against the Potter? For did not he make all, and did not he 
Rom. 9 20. Pro. 16. 4.  make them to his glory, as it pleased him, whether to glorify himself in their salvation or destruction? and therefore what is it, that wretches dare reason with God, why he made man to destruction?  
But faith the Prophet, let the sheared reason with 
Isa. 45. 9  the sheared, not with the Potter, and yet the Potter gives only the form, not the matter, but God maketh 
Note.  both the matter and form.  
All things are for him, viz. ourselves, our souls 
Verse 16. Doctrine.  our bodies, our honour, credit, children, goods, wit, strength, etc., are not to serve for ourselves, for our own pleasure and delight, to use as we list, much less for others, but only for the Lord, and for his service.  
Use. This therefore condemneth them, which use their wits, honour, etc. for to serve themselves, and use the blessings of God for their own lusts, but if we will not serve God with them, he will make us to serve him in our destruction. On the other side, if we honour him with them, he will serve and honour us, as it is in the Gospel, that the faithful servant the Master will cause to sit down, etc. 
Luke 19 Verse 17.   
By him all things stand, As he created all things, so he keepeth and preserveth all things, The heavens are kept, the earth stayed in the midst of all, without 
Heb. 1.  any prop, only by the hand of God, and of the Son of God, for living creatures, Acts 17. In him all things live, move, and have their being.  
Use. And therefore if we will have comfort in our living here, we must look to have it continued of him, and by him alone.  
Use. And if by reason that we are created, and preserved by him, it is matter sufficient to encourage us, to be ready to glorify God: Then much more ought our hands to be strengthened to glorify God, we being also re-created and borne again: And therefore to employ our knowledge, wisdom, strength, and all in God's service, and that by so much the more, as we have received more graces at the hand of God.  
Thus much of the first part of this Text, The second point of the office of our Saviour CHRIST, is set forth, in that he is called the Head of his Church. Which we will come unto, when we have understood the reason, why our Saviour CHRIST which is the first begotten of the creatures, etc. is here set down.  
This is to prove unto us that our Saviour CHRIST is the fit and sufficient Messiah: for first, because he is the image of God, hereby it is proved that by him only, being in the bosom of his Father, God's will is revealed unto us.  
Again, he is called the heir of all things: for else how could he make us the inheritors of the things of this life, much less of heaven.  
Again, he is called the ruler of all things) for were not he controller of the Angels, of the heavens, of the earth and of all things, that so he might subdue whatsoever should rise against the salvation of his children, they should be discouraged. john 17. He hath the power of all flesh, to master whatsoever should set itself against the salvation of his Church: and these are the causes, why the Apostle laboureth to set down the excellency of our Saviour by all these points.  
Head of the Church, Here is set forth the office of our Saviour CHRIST, the Church being his body, id est, the Mystical body of CHRIST.  
One office of our Saviour CHRIST, as he is the Head of his Church, is to be the Prophet: because as from the head cometh wit and light, to all the members, so all instruction of the Kingdom of God cometh from CHRIST.  
Secondly, he is the Priest, as he is the Head of his Church, because as from the head cometh all the life, and sense by the Arteries: even so by CHRIST, as the Head, all spiritual life floweth.  
Thirdly, as the head ruleth all the other parts, so CHRIST is King over his Church, to rule and govern them after his will, signifying that whatsoever good the Church hath, cometh from CHRIST.  
For this cause he is called the root, not the sprig of David, because, whatsoever good thing David had, he received from CHRIST. And hence it is that he is called in john, a Vine, in whom all the branches 
joh. 15. 1.  meet, and of whom they receive life, so that if they be cut of, they must needs die.  
He is called the Head of the Church, after, in this Epistle, and in the Epistle to the Ephesians, where it 
Ephe. 1. 23.  is said to be his body, even the fullness of him, that filleth all, in all things, where is set forth the love of our Saviour CHRIST, that howsoever he perfecteth all things, yet he himself is not willing to be perfected without the Church.  
Doctrine Here then we learn, that as we draw life, and all our life from him alone: So we are taught that he alone is the Head of the Church, as he hath been proved before, by that he is the image of God, and created all things, etc. And therefore he that will challenge the Head of the Church, must challenge himself to be the image of God: must be before all things: must be he, that hath created all things.  
And therefore this must needs be a blasphemous thing to attribute this to Peter. That howsoever he was an excellent man, yet he never arrogated this to himself. And we see that the wisdom of the holy Ghost, making Peter such an excellent instrument of his glory, & foreseeing the wretched abuse of Peter to follow afterward, that he should by reason, that he was such a worthy man be more esteemed, than he ought, doth never set forth any excellent thing in Peter, but setteth forth also with all very notable 
Note.  and great, special faults, and blots, and blemishes in him. As when he had made that worthy confession of his faith, concerning our Saviour CHRIST, which our Saviour commended, he presently is brought in to dissuade our Saviour from suffering, which was as much as from the work of redemption 〈◊〉 which cause our Saviour rebukes him sharply, 
Math. 16. 23. Mark. 8. 33. Math. 14. 28. 31.  〈…〉 als him Satan, get thee behind me Satan. And again, when that he would by reason of the strength of his faith walk on the seas, he shows, as he showed his great faith, so his great infidelity. And also, when he bragged that he would suffer with our Saviour, he 
Math. 26.  most shamefully denied and forswore him. And after all this was taxed by Paul for a point of hypocrisy. 
Gal. 2. 11. 12. 13.   
And if this cannot without blasphemy, be given to Peter, who for all his great infirmities was an excellent Apostle of our Saviour CHRIST, much more blasphemous is it to impute it to the Pope, a most wretched man.  
And if they say the Pope is a Ministerial head and deputy, what needeth CHRIST to have a deputy 
Math. 28 20.  being present himself. Therefore john 14. and 16. I leave my spirit, and therefore if he have any deputy, it is his own spirit.  
The beginning and first begotten. Beginning 1. the 
Verse. 18.  fruits (first begotten) 1. both himself rose, and is the 
1. Cor. 15. 20.  cause of the resurrection of all the children of God. john 11. I am the resurrection 1. the cause of the resurrection 
john 11. 25.  of his children. For as he is God, he is the cause of the resurrection of all men. But as he is the mediator and head of the Church, he is the cause 
Note.  of the resurrection of his Church. For if the head rise, the body must needs follow. And therefore, as by one man all men fell, so by one, all (viz. that are saved) 
1. Cor. 15. 22.  rise again.  
A part of this resurrection is in this life, by mortification and quickening wrought in them, which shall be perfected at the last resurrection, when they 
Note.  shall rise in glory. Indeed than the wicked ●hall rise, but by the general power of his God head not by the particular power of virtue or his medi 〈…〉 All fullness dwelleth: this hath been spoken of i● 〈…〉 14. verse, we will only speak of that, not then handled.  
It pleased: it is only so to be set down, for the father is not in the Greek: howsoever it be of Divines thought to be meant of the father: yet it seemeth rather to be understood, that it pleased God the father God the Son himself, and the holy Ghost.  
Again, by reconciling is meant to reconcile, not 
Verse. 20.  to his father only, but to himself, and to the holy Ghost also.  
An other point, not observed before, in that he saith, by himself, which may seem to be a surplusage of words, but in regard of the corruption that should arise, he saith that this sacrifice is to be offered by himself alone, where we are to be referred to the further proof of it in the Epistle to the Hebrews, where the Apostle saith that CHRIST hath, 
Heb. 1. 3.  By himself purged our sins.  
Quest. All things Quest. Why not all men? for men only are saved and reconciled unto God, having been his enemies.  
Answer. True, for it is not meant of the Angels, 
Solution.  nor of the other creatures. And yet all these dumb and unreasonable creatures have restoration by the death of CHRIST. For the Heavens and earth and all things shall be renewed, and the sun shall have 
2. Pet. 3. 13.  double the light it hath, and therefore the virtue of CHRIST'S sufferings reacheth even to them. But yet these can not be said to be reconciled unto God, because they were never his enemies, how be it, by reason of the sin of man, they were partakers with him of the curse of God. But by reconciling, all things, is here meant all the children of God, that are already in heaven, or in earth, or shall be to the end of the world.  
The end of the ninth Sermon.   

The tenth Sermon.  COLOSS. 1. V 21. 22. 
21 And you which were in times past strangers and enemies, because your minds were set in evil works, hath he now also reconciled,  
22 In the body of his flesh through death, to make you holy and unblamable, and without fault in his sight,  
THE Apostle Saint Paul having set forth unto us the rich redemption of the world by the blood of CHRIST, doth now show how the same doth agree unto the Colossians 
The Metaphrase.  themselves.  
Wherefore having reconciled all unto himself, he hath also reconciled you: which benefit that it may the better be esteemed, consider what you were, when he reconciled you, strangers from God, yea enemies in your very understanding, which is the chiefest, and therefore much more in other parts; which enmity was made manifest by your evil works. I say now he hath reconciled you (in his human nature like unto ours) by his death, to the end he might make you holy, and without spot and blameless in all sincerity as before himself. And this reconciliation know no otherwise to belong unto you; unless you abide grounded and settled in faith, & be not carried away from the hope you have had in the Gospel. The truth whereof appeareth in that so short a time it hath been Preached to all Nations under the cope of heaven; of which Gospel I myself also am a Minister. Wherein it ought not dismay you that I am in bonds, seeing I myself do rejoice in it: seeing also it is, not for redemption (which CHRIST himself alone hath 
Note.  wrought) but for the confirmation of your faith, and example of your patience. And seeing thereby are fulfilled the passions, which are yet wanting unto the body of CHRIST, which is the Church, which must be like unto CHRIST her Head in suffering, that it may be like unto him in glory. And finally seeing it is not for your good alone, but for the good of the whole body of CHRIST which is his Church. Whereof as of the Gospel I am a Minister, & that by the ordinance of God, who hath committed a stewardship unto me, that in you also might be fulfilled the word of God; I mean the secret of the Gospel, so worthily called, for that it hath been hidden from all times and generations hitherto, and now is made manifest, not to all, but to his Saints: Even to as many, as God of his good will would make known the glorious riches of this secret unto, amongst the Gentiles; which glorious riches is CHRIST in you, the same alone, by whom we may hope for glory; the same also whom we preach, partly admonishing all sorts of men, partly teaching all sorts of men all heavenly wisdom, thereby to present men of all sorrs perfectly wise and blessed through JESUS CHRIST: whereunto I labour sore, striving forcebly, which yet would be unfruitfully, were it not that God worketh by his Spirit mightily, with my Ministry.  
The sum of all is, that the Colossians, in the general redemption of mankind by CHRIST, through the working of the Spirit have their part, upon condition, if they abide in the truth to the end.  
The parts are 


1 A particular application of the common benefits of CHRIST'S redemption unto the Colossians.  
2 An exhortation to perseverance, that they may be truly partakers of that redemption.     
The sum whereof is to set forth unto us, the benefit of God bestowed upon the Colossians, to the end that they should be holy.  
Wherein we consider: First, the application of the benefits of CHRIST to the Colossians: Secondly, the end of this redemption, that they should be holy, without spot, and unblamable.  
For the application; it appeareth herein: for when he saith, you hath he reconciled; he declareth the wonderful kindness of God towards them, viz. the Colossians, for though that there be a redemption wrought, yet if the Colossians could not apply it to themselves, nor have any hope that it belonged to them, they were not the better for it; Nay, it is the worse, when as a blessing being abroad, is yet neglected, and not obtained of some, when as others get it. And therefore our Saviour CHRIST, speaking to the obstinate jews, saith: ye shall see the Prophets in heaven, and. your 
Luke 13. 28.  selves shut out; ye shall see it, arguing the greatness of the iudgemnt.  
Here than we are to learn, to try whether we our 
Instruction.  selves have any part or portion in the same, & whether we be not those, which only shall see the same, and not feel it in ourselves, and that we are of those that enjoy it, and not such as only hear tell of it.  
For even as if there should be a thousand Rebels, and a pardon granted to some ten, or an hundred, if a man know not that he is one of the men, which should be pardoned, what should it profit him to know there is a pardon? 
Note.   
And as if any should hear of a treasure found, and yet be not sure that he hath part in it, what availeth it him? so it is in the case of our Redemption, when as we know not that this favour belongeth to us. And when as we only can say that there are some that shall be redeemed, and can talk of the salvation of others, and not of our own: how can we be truly thankful?  
Use. This serveth to confute the Papists, which say that this is a presumptuous doctrine to be assured of our salvation. But we see the Apostle dealeth otherwise to the Colossians, for he assureth the Colossians of their redemption. 
Note.   
And it is far otherwise with the possession of our salvation, then with worldly possessions, which possession may be lost, but this cannot be taken away.  
Now against the wretched opinion of the Papists we out of Genesis 15. and 17. are to consider, that seeing the Lord saith, (making his covenant to Abraham) I am thy God, thou art my servant, why should not the covenant of God make Abraham say again, Thou art my God, I am thy servant? Hos. 2. 23. I will say to them, which were not my people, Thou art my people, and they shall say, Thou art my God.  
Question. Quest. How could Saint Paul know this, seeing there are so many deceits, and turnings of Hypocrisy in a man's heart, that a man can hardly know any thing of certain in himself.  
Ans. The Apostle might know, and we may well 
Solution.  know, that wheresoever God doth spread the banner of the Gospel, there are some, that are certainly called and elected.  
Indeed there are many that are Reprobates and Hypocrites, but yet so long as the Gospel was there, the Apostle might know, that there were some Elect.  
Doctrine Hereby we learn, that we are surely and undoubtedly to know, that wheresoever the Gospel is Preached, there is a Church planted, and there are people which God hath chosen to save eternally.  
Contrarily, this confuteth those, that for corruptions 
Note against the Brownists.  in the Church, will utterly deface the Church of God, and make it to be no Church, and forsake it. For where the Gospel is Preached by authority from God, there is CHRIST'S throne erected.  
Use. The use of this is to teach us, that when the Lord calleth unto us by his word, and stretcheth the arms of his Gospel, to receive those that come, we are to go unto him, and receive him, lest if we do not, he close his hands, and withdraw his Gospel from us, and leave us in a desperate and miserable estate.  
To the further setting forth of their excellent estate he seateth down their cursed estate before. 
Verse. 21.   
Doctrine Here then we learn, that to the end we may see the excellency of our happy estate in CHRIST, we are to see what a cursed and wretched condition we were in by our nature. And indeed we can never in any measure see the notable redemption of us by CHRIST, nor can never be thankful unto God before that be felt of us. The full man, saith Solomon, loathes honey, the sweetest thing. And a man though sick, yet if he feel not his disease, will never seek to the Physician.  
So it is in our estate of salvation, that because we 
Note.  see not how loathsome we were naturally, we can not discern the wonderful glory offered. Hence it was that the Papists being filled, with their Merits, Dirges, Masses, etc. could not see the preciousness of CHRIST, and therefore sought not to him.  
And, we, though we are by God's mercy delivered from the sink of Idolatry, yet we do not weigh sufficiently our redemption, because we do not see narrowly into our sins, nor behold the vileness of them; indeed we confess in general we are sinners etc. but the cause of our Frosennesse is for that we do not see the horribleness of our sins.  
And therefore we are to study, and to look diligently into the glass of God's word, wherein we may see our sins in their proper colours. Indeed if men be once touched with the sense of sin by the hand of God, then will they cry, oh the goodness of God etc. then they will acknowledge it to be the most precious thing that is, to be assured of the favour of God. It followeth.  
Strangers: viz. in regard of the inheritance of God, 
Verse. 21.  we have no lot nor portion with CHRIST, before our redemption. Again without CHRIST we are strangers from the City of God, from the heavenly 
Eph. 2. 12.  jerusalem, and we are vagabonds and rogues from the common wealth of God. Whereas if we be partakers of CHRIST, we are of the City of God, of the heavenly City, which came down from above.  
And if to be a Burgess and free Citizen, be such 
Note.  an excellent thing, as in the world it is accounted highly: for we see when as Paul said he was a Citizen of Rome, Lisias said, I bought it with a great price. And 
Act. 22. 28.  saith he, dare you beat a Citizen. But how much more excellent and precious a thing is it to be a freeman in the heavenly City of God?  
Now if we be Citizens of God's City, then followeth an other point, that we must be strangers from 
Note.  the world. And therefore if we be not strangers from the world, from drunkenness, from our pleasures, from our riches, etc. we are strangers from God. It followeth.  
Enemies, not only strangers, but enemies. For howsoever with men they may be strangers one to 
Note.  an other, but yet may be in league together, but with God it is not so. For if we be strangers, we are enemies to God, which is a fearful thing, for if God be our enemy, what can all friends do us good? And 
Pro. 16. 14.  if the anger of a King be death, than what is the anger of the King of Kings?  
The anger of God we may see in job, who howsoever 
job. 7. 20. Et. 16. 9  he was the child of God, yet in his own feeling he thought God to be his enemy. And therefore feeling the anger of God he could not rest: when it was morning he desired it were evening etc. And David, saith the Lord had shot his arrows at him, & 
Ps. 38. 2. 3.  that nothing was sound in him by reason of God's anger  
Quest. Quest. How can we be said to have been Gods enemies, seeing he always loved us from the beginning of the world? And therefore whether is this enmity to be considered, actively, or passively in regard of God or of ourselves?  
Solution. Answer. True it is God loved us from the beginning 
Eph. 1. 4.  of the world, but that was in regard of CHRIST, in regard of ourselves he hated us, we were his enemies: And had it not been for the love in CHRIST, 
Eph. 2. 1. 3. 12.  we should not have abidden in his presence, but had been consumed and therefore we have to praise God, that in love he spared us so long, till he called us, and sent means of calling us. It followeth.  
Mind: We were enemies therein, which is the principal part of the soul, and therefore we were much more enemies in the inferior faculties, in our gross affections, of fear, anger, and in regard of love, and also of our body.  
Doctrine Doctrine. We learn that seeing we are thus enemies, there is nothing in us but corruption and enmities in our thoughts, words, and deeds. Which is contrary to the Papists, which will make us that we can merit at the hand of God by our good works. But if the tree be corrupt, what shall the fruit be? For the reconciliation by CHRIST we have heard 
Verse. 22.  of it before. The end of our reconciliation is in the 
Luk. 1. 74. 75.  next words expressed: which is sanctification, which is the end we why are redeemed. This the Apostle setteth out by the three words.  
The first word signifieth, that which is not earthly, 
Hagios, holy, not earthly, of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  viz. that our minds should be carried from earthly things to heavenly. The second is without spot. viz. not a man that is not charged with blame, but which being blamed, is not truly nor justly blamed.  
The third word, signifieth a man, that cannot be justly brought into judgement before the magistrate, or before the Church. Signifying, that a man, not only may be free from great crimes, but even from all, that may be reprehended by other inferior men. And here is ment not only to walk unblamable before men, but even before God, to walk uprightly and sincerely. So that sanctification is the end of our redemption. That the Gospel should not be evil spoken of.  
Doctrine Here is confuted justification by good works. For seeing good works are the end, and the effects of our salvation and come after our redemption, they cannot then be the causes of the same, and as the fruit cometh after the trees, so do good works after from righteousness, which is as the Tree, that beareth 
Phil. VII.  them.  
The end of the tenth Sermon.   

The eleventh Sermon.  COLOSS. 1. V 24. to the end. 
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.  
24 Now rejoice I 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.  
25 Whereof I am a Minister, according to the dispensation of God, which is given me unto you-ward, to fulfil the word of God.  
26 Which is the mystery hid since the world began, and from all ages, but now is made manifest to his Saints.  
27 To whom God would make known what is the riches of his glorious mystery among the Gentiles, which riches is CHRIST in you, the hope of glory.  
28 Whom we preach, admonishing every man and teaching every man in all wisdom, that we may present every man perfect in CHRIST JESUS.  
29 Whereunto I also labour and strive according to his working, which worketh in me mightily.  
THe Apostle having set forth the redemption brought unto us by our Saviour and having showed that the Colossians had a part in that redemption, he cometh to set forth unto us a condition, Whereupon his grace and mercy of God is bestowed upon them, viz. no other but this: If ye continue grounded and settled in the faith, and be not moved away from the hope of the Gospel, ye have heard of, etc.  
The sense hath been before metaphrastically set down.  
The sum contains an earnest exhortation and effectual unto constancy, and abiding in the truth they have received.  
First, consider the exhortation, which Saint Paul giveth to the Colossians, and in them to all the children of God, to abide in the true faith.  
Secondly, the reason and grounds, whereon this exhortation is laid, many, sundry, and strong.  
First, for the exhortation to continue in the truth, 
Reasons of constancy.  to which men are persuaded by many reasons, for otherwise they have no part in CHRIST, no part in the reconciliation or sanctification by CHRIST, for this is necessary to all the children of God to continue unto the end: Therefore (Math. 24.) our Saviour speaking of the great troubles, which should come, saith: he that continueth to the end shall be saved. We see 
Math. 23. 13.  example of those that having professed, go back, lose their hope and the comforts of God's children, L●ts wife though she went not back, but desired to 
Gen. 19 26.  go to Sodom, in regard of wealth, & riches, & therefore our Saviour saith, Remember Lot wife. 
Luke 17. 32.   
Thus we see the children of Israel in Exod. that though they went out of Egypt with joy and gladness, yet feeling after want of meat in the wilderness, 
Exod. 16. 3. Heb. 3. 17. 18.  wished to return into Egypt: and therefore it is said, they should not enter into the Lord's rest: viz: the spiritual Cannon. Let us beware therefore of Apostasy, and that we run not in vain. For it were better we had never professed at all, then having once professed the truth, afterward to fall away, 
2. Pet. 2. 21. 22.  and to return like a dog to his vomit:  
It is a great matter to enter into the profession of CHRIST, and if we do not continue, but depart from it, it had been better we had never known, nor professed it. Therefore we read in the Acts that Barnabas admonished the brethren of Antioch, to continue in the grace of God. 
Acts 13. 43.   
One notable degree of contivance is to have a 
Note.  purpose to continue: and therefore those that have not this purpose to abide in the truth, come life, come death; but rather purpose, if an other time should come, they are as ready for that, as for this, they are nothing but hypocrites, and have a witness in their own heart of their condemnation. And we must not only have a purpose, but we must labour to be strong, and use all means for the confirming of us, calling on the name of God for it. For Peter had a purpose indeed not to deny CHRIST, but to stand for him: but yet he denied him grossly, because he did not call earnestly unto the Lord for strength, neither did use the means of abstaining himself from danger before he was called, but would needs run into danger to the high Priests house, and lean too much upon himself. Doctrine Again, we learn, that they that are once truly reconciled & called, shall abide for ever: for the Apostle saith, they are reconciled, if they continue and abide; and therefore if they abide not they are not truly reconciled and sanctified: So that this is a true doctrine, a Saint once, a Saint ever, & that if God once love us, he will never forsake us. As Rom. 8. Neither 
Rom. 8. 39  life, nor death, etc. shall separate us, from the love of God in CHRIST. And here it is that our Saviour prayeth for all: john 17. not only for Peter, but for all that 
joh. 17. 20.  shall believe by the doctrine of his Apostles unto the world's end, even for all the faithful; and he was heard in his prayer, and therefore it is unpossible that they which believe should perish. Mat. 24. They shall seduce if it were possible, the Elect: so that it is impossible for the Elect to perish. And those only are elected which believe: Therefore it is said, that those 
Acts 13. 48.  believed that were chosen to life. And therefore we see that the inheritance which God hath given unto us, by his son, we cannot be disherited of, CHRIST'S Sheep shall not perish: none shall pull them, out of 
joh. 10. 28.  his hands, nor deprive them of that life, which in him is laid up for them.  
Objection. Object. If those that believe, cannot fall away, but must necessarily be saved, what then needs these manifold exhortations and reasons? it is in vain for the Preachers to enforce them so much, and for us to come to hear, This is objected of the Papists, who would have us stand in doubt of our Election, and their reason is this, because the Apostle stands upon this so much, because men may fall away.  
Ans. But these have a good agreement, for God 
Solution.  which hath ordained we should not perish, hath ordained us these means of his Ministers, whereby we should not perish. We know out of the Scripture that every man's time is set of God, which he 
job. 7. 1.  shall not pass, as the Prophet in the Psalm; my days are in thine hand o Lord: And because God hath appointed me my days, is it a reasonable speech that therefore I should not use means to prolong my life to that time, by food, apparel etc. is this reason?  
Again, Gen. 9 God hath promised after drowning of the world, that the world should never be drowned, and that there should be harvest to the world's end: should not men therefore sow and reap their corn? it is a foolish thing to deny it.  
Acts. 27. When Paul was in danger, the Lord told him that not a man should be lost: it was most true: and the Lord having promised, would perform: yet after when the mariners would have gone away, saith the Apostle, unless these stay we shall not be safe.  
So that as the Lord hath promised, so he hath provided, that the things should be effected by means.  
For the setting forth of this he useth two similitudes, one drawn from a ground or foundation: that as in Matthew the house founded on the rock 
Math. 7. 24.  cannot be overthrown; so they that are grounded on CHRIST, by faith, Matthew 16. 18. the very gates of hell shall not prevail against them. The second similitude is in the word Settled, taken from the sitting of the body, which when it is set is more firm, and steady. By which two similitudes he showeth what manner of faith we should have.  
For the further proof of this, he useth another reason viz. if yea be not removed from the hope of those things, you are in expectation of. So that two things are required: one, that we be not removed from faith nor lose our faith. Secondly that we be not removed from hope nor lose our hope. The difference between these 2. graces is this. Faith apprehends and lays hold on the grace and mercy of God in CHRIST. Hope layeth hold on the fruit of this grace, which is eternal life: and faith regards the word of the promise, but hope looks to the thing promised. The reason than is, that we should abide in the truth, because we look and hope for everlasting life, the blessedness laid up for the children of God.  
If there were no other reason, but to abide on the 
Note.  commandment of God, who commands us to walk in obedience, nay though we should be damned, yet we are to give obedience to the commandments of God. But when as God useth this reason of alluring us by propounding everlasting life to us, that aught much more to encourage us hereunto. Men are naturally bend to desire honour, riches etc. The Lord here propoundeth to us the greatest happiness that can be, even in the kingdom of heaven.  
1. Cor. 9 24. Every man, saith the Apostle, runs the race, yet but a few, shall have the prize. But seeing there are so many rewards in the kingdom of heaven for all that attain to the end, what a blockishness is it in us that are so dull and dead to run this race of Christianity?  
Again, in these races they run for perishable 
Note.  things, and they will for a time abstain from things, that are pleasant, and content themselves with a hard diet, to the end they may run better and be more light: and shall not we therefore abstain from, and abridge ourselves of the pleasures and profits of this life for the gaining of an incorruptible Crown in the kingdom of heaven?  
And therefore if we could rightly consider that when that I lose my pleasure here, and mine honour and wealth etc. if I gain everlasting life in the kingdom of heaven, what loss have I thereby? And on the other side, if in this life I seek my pleasure and delight, my credit, wealth, honour, worldly preferment etc. and take no care nor pains for the life to come, to be partaker of the kingdom of God, what a wretched and miserable case am I in? This would make us more to labour for that which perisheth not, & to contemn these worldly things in comparison of the heavenly, and this life in comparison of that in the world to come.  
The end of the eleventh Sermon.   

The twelfth Sermon.  COLOSS. 1. V 23 to the 26. 
23 If ye continue grounded ad 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.  
24 Now rejoice I 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.  
25 Whereof I am a Minister, according to the dispensation of God, which is given me unto you-ward; to fulfil the word of God.  
26 Which is the mystery hid since the world began, and from all ages, but now is made manifest to his Saints.  
WE have entered into a certain purpose the Apostle hath to confirm the Colossians in the knowledge and profession of the truth received, showing that there was no true grace unless a continuance in that they had received.  
And the drift or end of the Apostle is to strengthen the Colossians, and in them all Christians in the continuance in their profession. Reasons we have heard before: other follow. 
An other reason of perseverance in the true faith.  As namely that the Gospel, which they received by him, was the Gospel of CHRIST, and therefore they should continue.  
And this Gospel he proveth to be the true Gospel, because it was Preached by his Ministry, and of the other Apostles, which is confirmed by that of the Prophet, Esay 2. That the sound of them went through all the world.  
And seeing this doctrine was Preached & received through all the world, therefore it was the true doctrine of God, for no doctrine but this, had ever, or shall have this spreading, No not the wretched doctrine of the Arrians, which were only in the East countries: Nor the doctrine of Popery, which never went over the whole world, for it was not received in the most parts of the world, no not of the Grecians, which are near, yet stood always at spears point with it, and therefore it cannot be the true doctrine.  
And the excellency of the Gospel of CHRIST is argued to be a wonderful & marvelous doctrine, as being Preached by poor silly fishermen, and that without any other sword but of the word, and of the censure and discipline administered.  
Again, this showeth the wonderfulness of this 
Note.  doctrine, which is able to pierce and sting the hearts of men, and to subdue the hearts, which is more than all the Emperors of the world could do: And therefore must needs be the true word of God, which must so break into the hearts of men.  
It is no marvel though the doctrine of Popery 
Note.  was so received, because it was a doctrine of licentiousness of living, so many feasts and holidays, so many indulgences for any wickedness soever they would commit: beside, in their service so many delights, singing, piping, ringing for the ears; gorgeous shows for the sight, and every sense hath his playfellow, and therefore it fitted the humours of men notably, and therefore no marvel though many follow it. But the doctrine of the Gospel doth clean contrary, it reproveth the evil corruption of nature, and subdueth it; And therefore they that have found this effect by the Gospel, that it hath subdued our natural affections, and converted ourformer life to a better, it is a notable argument to us of the truth of this Gospel.  
Objection. After the Apostle setteth forth his fidelity, diligence and painfulness in his Ministry: But first he meeteth with an objection, that this should not be the Gospel, nor he a Minister of God, because he was in continual affliction: and therefore no true Minister of the Gospel, that God would suffer him so to be afflicted: And we know it is the malice of men, because they see any afflicted and distressed, they think them not to be the children of God: As jobes' friends, seeing all his goods taken away, his children and himself so tormented, thought it was impossible he should be an upright man, but rather that he was an hypocrite.  
David also though a valiant man, a Prophet and a 
Psal. 73.  wise man, yet was much shaken & like to have gone back, because he saw the godly so afflicted and in misery: So here these, seeing the Apostle, one of the chief of the Apostles to be so grievously persecuted and afflicted, as him (1. Cor. 11.) doth confess, comparing himself to the other Apostles, whom they vpbraded him withal, he doth rehearse his labours, travels, persecutions, afflictions, dangers, watchings, nakedness, cold, hunger, etc. And in the recital of all these his troubles, he was now in bonds in prison, & therefore they might think he was no true Minister of God, nor beloved, that God would suffer him thus to be dealt withal.  
Solution. But the Apostle answers, that he hath great cause of rejoicing by his afflictions, addeth two reasons: 1 One he maketh supply of the afflictions of Christ, that which was wanting in CHRIST, he doth fulfil: Secondly, it is for the Churches good, that he doth it for the body of CHRIST, which is his Church. For the first, here arise strong arguments of the Papists for their doctrine of justification by works: Objection. And one is, they say that Saint Paul supplied the passions of CHRIST, and therefore his passions are not sufficient, but must be peeced and patched with good works: Secondly, they say, the Apostle suffered for the Church, and therefore the martyrdom or merits of Martyrs are to be given to Saints for their good.  
Solution. For the answer of these, we are to know that the members of CHRIST, being joined with CHRIST, make but one CHRIST, they being divers members of one body, which is CHRIST the Head, 1. Cor. 12. And as the wife taketh the name of the husband, so do we of CHRIST being Christians. Now then as our Saviour CHRIST went before in afflictions, so we are to fulfil his afflictions and to follow him. Heb. 2. CHRIST abased himself that he might make himself like us in suffering, and therefore we must be like unto him in sufferings. So that we see what an argument they make, that because we must be like him in afflictions, therefore our afflictions must merit, nothing less. Another reason in that he saith: that which wanted in his afflictions, is supplied. It is meant in regard of his feeling & suffering with them, in their afflictions he suffereth as before in his own body, so now in the person of his Church, and therefore saith to Paul, Acts 9 Saul why persecutest thou me?  
Objection. The other reason, they use, is in that he saith; He suffered for the Church.  
Solution. We are to understand indeed that the Ministers of God, and the children of God, when they suffer, suffer for the Church, not for the redemption, but for 
Note.  the confirmation, comfort, and example of the Church, as the Apostle showeth, 2. Cor. 1. 6. If we be afflicted it is for our consolation, etc. As if he had said, I suffer for your cause, that ye seeing my afflictions and patience in my trouble might take example to follow me, and seeing my constancy through God that doth sustain me, ye might receive comfort and example in continuing constant yourselves, & might wade through the afflictions that come unto you. And therefore we see what is the cause why the children of God suffer, viz: for the Church's sake, by standing constantly in the defence of the truth, which Satan especially aimeth at, to make them departed from it, and his instruments also not so much look for their life, as the defaming of the truth: & therefore we continuing constant in the truth, we are conquerors, how hardly soever we be dealt withal. And therefore we see what slender grounds they have of the doctrine of merits, & indulgences which they give, attributing salvation to merits of Saints and Martyrs: Where they also deal most wretchedly and blasphemously against the God of 
Note.  heaven, & the Son of God, which speak against the imputation of the righteousness of CHRIST to us, and yet give that honour to Saints in that they will have their righteousness imputed unto others.  
Doct. 1 This we are taught that if we will indeed reign with CHRIST we must be content to suffer with Christ, be content to undergo persecutions, frowns & scorn of our friends and others, we must take part with CHRIST in his afflictions. He that would wear Christ's Crown, must bear CHRIST'S, Cross.  
Doct. 2 Another thing that we are here to take comfort in our afflictions, in that CHRIST seethe their afflictions and is as tenderly affected, as if he himself were in trouble, in prison, fire etc.  
And therefore in the Epistle to the Hebrews 
Heb. 2 17. 18.  the Apostle saith, he himself was afflicted, as that we might be redeemed, so also that he might have experience of our troubles, that so he might the more tender us in our afflictions. As the woman that hath felt the pains of childbirth can tell best what it is. So CHRIST himself knoweth our troubles, who hath had the sense of troubles in himself.  
The Apostle after calleth himself, the Minister 
Verse. 25.  of the Church, as before of the Gospel, both are one. He means that he was God's Minister for the edification and comfort of his Church. The end of his Ministry of the Church: is to fulfil the word of God, 
How the word of God is fulfilled.  by calling those that are to be called to the knowledge of the truth wherein the word is fulfilled, or else fulfilled in hardening the heart of those, that are not to be saved: for to them the Ministry of the word is to further judgement, to them, that contemn it, and profit not by it. In the next words he sets down the dignities of God's word 1. it is a mystery, 
Verse. 25.  a secret; secondly a mystery hid from all ages, thirdly revealed only to the faithful or Saints. A Mystery. A word taken from the heathen from their superstitious usage in their devilish religion▪ especially among 
Dignity 1.  the Egyptians, their religion being called a mystery, and their ministry mystical, or misteriall men, their religion being hid to the Priests alone, who by pictures of birds and beasts had all their religion expressed that others might not know it. And therefore we see how fitly this superstition of the Gentiles may agree 
Note.  with the Doctrine of Popery, which will have the word hidden from the lay people as they called them. Whereas God would have his will delivered unto his servants and people.  
The commendation of the Gospel than is set forth by this word Mystery, In that it is such an excellent thing as that it can not be attained unto by any wit of men and Angels. And therefore the Angels are said to stoup to look into this marvelous work of salvation, 
1. Pet. 1. 12.  by the Doctrine of salvation.  
Men usually of fine wits will be looking into things, that are hard, and dark, and high, and therefore Solomon saith hearken my son, and I will tell the dark parables.  
And in another place I will teach thee things of high account wherein the wisest head may be occupied. So that we see the excellency of the Gospel.  
Objection. Again this is a mystery hid from the beginning so 
Dignity. 2.  many thousand years. But this may seem to confirm an error in Popery, that this being hid from so many generations, was hid from Abraham and the rest of the patriarchs, and therefore they could not be saved. But if we be the children of Abraham and must rest in his bosom, than he was saved. Answer. But for answer, it is to be meant that the promise of this mystery was given to Abraham, but it came not till now, and therefore in regard of that it was hidden. And again though it was known, yet it was but darkly known in clouds and figures, and therefore they could not see it so plainly as we do. For the fathers did not see the sufferings of CHRIST, as we do, and therefore in that regard it was hidden.  
And this the Apostle to the Ephesians showeth, 
Eph. 3. 5.  when he saith, this mystery was not opened in other ages unto the sons of men, as it is now revealed unto 
Instruction.  his holy Apostle & Prophets. etc. As we go before them in knowledge, so also in obedience, else it is to our greater condemnation.  
revealed to his Saints, viz. to those only, that are 
Dignity 3.  the children of God, not to all men and therefore it is 
It is rare.  that CHRIST praiseth his father for hiding this 
Math. 11. 25.  from the world, yea from the wisest of the world, and for opening the same to Babes, and he hath chosen the foolish, saith S. Paul, to confound the wise. 1. Cor. 1. 27.  
Objection. Object. But the wicked know the Gospel, the truth of it, which is by the working of God's spirit only, and believe it, and can defend and dispute of it, and yet have no part in it. How then? is it not revealed to them?  
Answer. That understanding is no true understanding, 
Solution.  because it is not joined with an alteration, in that the Gospel hath not converted them to it: they do (it may be) know the Gospel, but they do not 
Note.  obey it, they do not rest in the shadow of it, the Gospel cannot persuade them to submit themselves to the kingdom of CHRIST, & to obey his laws. The virtue therefore and efficacy of this mystery is hidden to them, and not imparted.  
The end of the twelfth Sermon.   

The 13. Sermon.  COLOSS. 1. V 27. 28. 29. 
27 To whom God would make known what is the riches of his glorious mystery among the Gentiles, which riches is CHRIST in you, the hope of glory.  
28 Whom we preach, admonishing every man and teaching every man in all wisdom, that we may present every man perfect in CHRIST JESUS.  
29 Whereunto I also labour and strive according to his working, which worketh in me mightily:  
WE have heard how the Apostle commended the Gospel unto all men by most notable titles given unto it, as first, that it was a mystery and secret. Secondly hid since the world began, and from all ages. Thirdly that this mystery was given only to his Saints, & not to the rest of the world, specially in respect of the virtue, that doth attend upon it.  
Further it followeth, so show other points why this Gospel of CHRIST should be amiable unto us, viz. that as this mystery cometh from God to his Saints, so it proceedeth from his own will. In that he saith to whom God would. For whereas it may be Question. asked why God hath made this difference between men, seeing all naturally are in the same case, and state of guilt? The answer is, that it is the Lords own will, his good pleasure, and goodwill.  
Doctrine Where we are to consider, that in ourselves there is nothing, that can merit this. For nothing but nought can come from the fountain (or puddle rather) of our pollution and corruption.  
Again, it is not the foreseeing of the good works, 
Note.  which God saw we should do; for it is false, that many wretched men & enemies to the free salvation of God (even such as make some profession) say, that it was the good works God foresaw in jacob which made God to choose him, and evil works in Esau to reject him.  
But here the Apostle cutteth of all that, that it is 
Note.  the will of God that doth it, and whatsoever he willeth, is just & righteous, which men can not do: And therefore it is a wretched thing, that men will call the will of God to the bar of their own wil-wits and reason. Thou hast hid (saith our Saviour) these things 
Math. 21. 25. 26  from the wise, and it is so, because it was thy good pleasure.  
The pot doth not reason with the Potter why he made one to stand under the bed, another for a better use: and yet vile and wretched men will reason with God why he doth this? But we are to learn to rest contented with the will of God, for that is a marvelous sauciness in men: For will not a Master 
Note.  count it a great malapertness if his servant rise up & control him? and is it not much more vile malapartness and sauciness to rise against God?  
Use. And this is a notable argument to stir us up to thankfulness & obedience unto God, seeing it is only the good will, mercy, & favour of God. It serves to stir us up to thankfulness unto God more notably than if he did it through foreseeing our good works; As the servant which hath received benefits from his master of good will, it will make him more thankful and bound to his master.  
Moreover, the Gospel is commended from the 
Another commendation of the Gospel.  subject and matter: for as the Trades and Arts that have more excellent matter, are more esteemed, as Goldsmiths, Printers; and those that sell silk: and Sciences also are commended in regard of the excellency of the matter, as Law more excellent than others, and after Physic. So the Gospel is more singularly commended by the matter, which is Christ, to whom God hath revealed his will: and therefore the Apostle would know nothing among the Corinthians, but Christ and him crucified: and Christ is the 
1. Cor.  riches, glory, and mystery of his father. Now seeing all these things men effect, and they are all in Christ, and are offered in the Gospel, what a madness is it that men so little regard it?  
Men desire to be rich: Now our Saviour Christ 
Note.  hath all the riches of his father, and he hath all honour & glory in his father, & hath the secrets of his father, being in his bosom: yea such secrets, that the Angels stoop to look into. And all-be-it these be not transitory, riches and honour, but endure for ever: yet we seek not after them.  
Christ is commended to be the hope of glory: 1 he 
Thirdly,  by whom we look for glory and blessedness for evermore; which self-same words the Apostle useth, 
1. Tim. 1.  that he is the Apostle of God, and of our Lord jesus Christ our hope. 1. Tim. 1. 1.  
Doctrine All that are true Christians are persuaded of the love of God towards us in CHRIST, and do by hope expect and look for the enjoying & fruition of that favour, which is eternal life. And therefore it standeth with us to examine ourselves, whether we have this hope & expectation, whether we long & desire after it, and breath after it, as the heart after the waters, being smitten; so whether we do breath & long for everlasting life. Let us examine, whether if we might enjoy 
Note.  all the comforts of the world, & pleasures of this life, up to the knees, whether we would desire to live and continue in them? then be we sure that we have not the hope of everlasting life, & those heavenly joys, & then be we sure we never believed aright. For it is a token that if we be thus nailed to the earth, we have not felt how good Christ is: for if we did, we would contemn all these things to enjoy him and live with him.  
In the two last verses is commended the excellency 
Verse 28 & 29.  of his Ministry: for if the Colossians have a sufficient Minister, than they should continued in the love & obedience of the Gospel. For men if they find a hole in the Minister's coat, they think it is a good cause to leave the Gospel: And therefore to remove that objection the Apostle urgeth the sufficiency of his own Ministry.  
Here 2 points in our Apostles Ministry are to be considered; 1. his faithfulness: 2. his care, diligence, & painfulness. For his faithfulness it is noted in that he is said to admonish all: Where we are to note that the calling 
Note.  of the Apostle was an extraordinary calling, whereby he had the field of the whole world to Till. But the Ministers now a days have only a plough-land in one Congregation to Till, & therefore that calling ceased. Again, herinis the faithfulness of the Apostle, that as all were committed to him, so he cared for all: So is the duty of every good Minister, that every one that is committed to his charge, young, or old, of what state, or condition so soever, is to be regarded by him.  
Furthermore it is again to be noted, that he did teach and admonish them, whereby is meant all those means of setting an edge of the Gospel, that it might pierce and go through, as admonishing & rebuking the froward, exhorting of all sorts, the good by persuasion: In the doctrine, reproof, reprehension; all these are contained in the word admonition: And the word signifieth as much, as a laying of any thing to the heart, which is done by all those means. So 
Note.  that we see how necessary it is to have the word Preached and applied, and therefore far be it to be content with bare reading. For it is not enough that there be knowledge to enlighten the understanding, but that the affections be moved, and the conscience be wrought, that men may be withdrawn from evil, & stirred up to good. And therefore those that are reproved, are to yield obedience unto the reproof & reprehension. And the Apostle further shows that he doth both teach & admonish in all wisdom.  
This is necessary in every Minister, for as the steward 
Note.  is not only to lay out that, they receive for the family, but to give every one according to their state, sick or whole, so in the Ministers.  
This wisdom is to be considered in the  

Persons.  
Things belonging to the persons.   
In the persons to be considered whether they have knowledge, that they be gently taught. If they have knowledge and yet no conscience, they must use sharp reprehension, laying the judgements of God to wake their sleepy conscience. If there be both then use partly threats, partly gentle dealing.  
If any be cast down, then to give them comfortable exhortations laying the mercies of God before them.  
For if men be secure, having knowledge, then to lay the promises of God before them, would harden them more, so contrariwise in despairing.  
Further it is to be considered whether they be children or men: and then they must, if they be Babes, have milk, if strong, they must have stronger meat. Further in regard of the sins of the persons, consider whether public or private, if private at least to a few, if it be publicly reproved it is a want of wisdom; If public, then publicly, not privately to be reproved.  
Again consider, whether the sin be of infirmity or of maliciousness, if of malice and contempt, it must be more sharply pricked through.  
Thus of the faithfulness of the Minister to preach CHRIST, both by the Doctrine, and also by the admonition, to give a point to it, that the Doctrine may enter through.  
We have also heard of the wisdom of the Apostle, The end of all this teaching and admonishing is, to make men perfect, alluding to the sacrifices of the Priest in the law. For though the minister be no sacrificer, 
Note.  as the wretched Papists do make of them, yet there is a resemblance in the Ministers to the law, that by the word of God the people are, as it were, killed and cut, to be a fit sacrifice unto God: and therefore all this care and wisdom is to be used, that they may be acceptable to God.  
Doctrine Here the Ministers are to learn a good lesson, that they are not to content themselves with a beginning, that the people be entered only, nor the people content themselves with beginning, that they think it enough that they are altered in judgement etc. but they must still labour to grow and increase to perfection, as we pray in the Lord's prayer to do the will of God like the Angels, in all readiness and willingness. And we must grow: and not be dwarves in Christianity, but still to grow for in Christianity 
Note.  there is no old age, but in the oldest age is a growth till such time as all rebellion and imperfection be taken away in the kingdom of God.  
Lastly is set down his diligence, wherein he laboured, 
Verse. 29.  signifying a labour with weariness, till he had spent his strength: as Esay saith of our Saviour CHRIST, that he spent his strength in his Ministry.  
Doctrine And further the Apostle contents not himself with that, but saith he striveth. This is the duty of a good Minister, to labour continually, and therefore he is compared to a husbandman, that winter and summer never ceaseth: and this labour must be with pains, and therefore compared they are to harvest-men, that labour in the heat of the Sun.  
Another similitude he useth, that he striveth, taken from lawyers and counsellors at the bar, and from soldiers with their enemies. Where he noteth the duty of the Minister, not only to labour in doctrine 
Note.  and admonition, but also to set himself against any thing, that may let and hinder the Gospel. And therefore it condemneth those, that content themselves with delivering the word: for that is not enough, but they must labour to prevent, by all striving, that which may arise and hnider the Doctrine delivered.  
Last of all he showeth that the Lord blessed his labour in the ministry and prospered him, which howsoever the Ministers cannot always look for so full a blessing; yet the ministers have this to look unto, and whereof they may be sure, that they bring the sweet savour of CHRIST unto God, whether in the salvation, or in the condemnation of them, that hear them.  
The duties then of the Minister are 1. to preach CHRIST, secondly to do it with faithfulness, wisdom, and diligence. Thirdly to strive, and struggle, using all endeavour to advance the kingdom of their Master, and to hinder the proceed of the Devil against it.  
The end of the 13. Sermon   

The 14. Sermon.  COLOSS. 2. V 1. to the 8. 
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,  
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:  
3 In whom are hid all the treasures of wisdom, and knowledge,  
4 And this I say, lest any man should beguile you with enticing words:  
5 For though I be absent in the flesh, yet am I with you in the spirit, rejoicing, and beholding your order, and your steadfast faith in CHRIST.  
6 As ye have therefore received CHRIST JESUS the Lord, so walk in him,  
7 Rooted and built in him, and established in the faith, as ye have been taught, abounding therein with thanksgiving.  
WE have heard in the former chapter how the Apostle hath delivered a short sum of the holy Doctrine of the Gospel, recommending the same by sundry arguments, some drawn from the excellency of the Doctrine and from the matter of it, CHRIST, and from his own Ministry, faithfulness and diligence.  
Now he entereth into another doctrine, for having set forth the excellency of the doctrine, he now setteth forth the remedies of certain errors, which might have overturned them from the doctrine.  
And first in these verses (as before he had made a preparation) so now he maketh another preparation, for the convincing and reproving of those errors that were risen up among. For we know how we are cleaved unto our errors, and corruptions, and how hardly removed from them: And therefore the Apostle doth here by this Preface lance (as it were) their hearts, by showing them his exceeding care and love towards them.  
As if he should say: That which I said of my 
Verse 1.  grievous labour and strife for all men, is truly verified of you: for I would not have you ignorant of the great a gony and strife, that I have for you, and for those that are in the Church of Laodicea, and others about you in the country of Phrygia, notwithstanding that they never did see my person.  
And my care and thought is, that through the Preaching of the Gospel, you might be comforted at the very heart, by a knitting, setting together, and compacting of your minds through love one to another, and through all abundance of persuaded understanding, and acknowledgement of the mystery of God, that is to say, of the Father, and of CHRIST.  
In which CHRIST are all the treasures of wisdom and knowledge treasured up, but yet hidden from the natural man.  
The drift of all which commendation of the Preaching of the Gospel, and of CHRIST, whom the Gospel doth Preach, & set forth unto you is, that no man by apparent and persuasive speeches do transport you.  
Where if you ask, how I, that never saw you, should be thus careful of you, and should care for you so much, that never came to see you? know, that although I be absent, as touching the flesh, yet I am present with you, as touching the spirit, rejoicing to see your good order and policy of the Church, caused from the soundness of faith, which is towards CHRIST.  
Wherefore as you have received the Lord jesus Christ, so let it appear by your conversation, as in all other things, so in holding fast the truth of the Gospel:  
Being rooted and builded upon in him, & strengthened in the faith, according as you have been taught of Epaphras: abounding in the same faith, and that with thanksgiving, for the mercy you have received in CHRIST. This is the sense.  
The parts are 


A particular declaration of his care for the Colossians, together with  
An exhortation to care for themselves, that they be not carried away, with any wind of false doctrine, contrary to that he hath declared, and which they had learned of Epaphras.     
The sum whereof is a preparation of the hearts and minds of the Colossians, to receive the rebuke, & reprehension touching the error & corruption among them.  
First, here is a declaration of the Apostles great care towards the Colossians, & others of their neighbour's countries, Phrigia and Laodicea.  
Secondly, an exhortation that they should have care of themselves. For the first, here is an application of all, that he had spoken before generally, that he took them to witness, that the care and love which he had, was to them-ward.  
Doctrine So that it is necessary that the Minister should have the love of the people, & make known unto them his 
Note.  loving affection, before his reproof can settle in their hearts, it is necessary that the persuasion, that he doth it in love, be entered into them.  
Of the great strife and agony: A similitude taken from the custom of the Country, where at certain times there was a great meeting to wrestle & run for mastery: So that as they, which did venture this strife, use all their strength and might to get the mastery, and so likewise in dangerous fight, which they had even to blood. Hereby the showeth the exceeding pains and great care he had for them; & therefore the Apostle, besides the outward thing of banishment, scourge, shipwrecks, &c: had also a great troop of enemies within: viz: his exceeding cares, which he took, that troubled him exceedingly. His care appeared not only in earnest prayer continually, but in writing, exhorting, & persuading them to continue & go forward, etc. And these cares he compares to an army or troop of enemies which met with him & contended with him, such was his care: And no doubt, that seeing his charge was through the whole world, it must be great. For as the Church is said to travel in 
Reu. 12. 2.  bringing forth children, so the Apostle, traveling of so many, even through the whole world, it being committed unto him, must needs have great care & pain.  
Hear we see the exceeding love of the Apostle, that seeing he was absent and had never seen them, nor they him, yet his care was so great he commends his exceeding love. For the sight of misery doth greatly increase the affection & care, the eye, & the ear beingthe doors by which pity enters in. The cause wherefore he cared was that they might be comforted in spirit. Now in so much as his care and love appeared by his writing, which consisted of the Gospel: Doctrine It showeth that there is nothing in the world, that ministereth sound comfort, but the Gospel. For as for pleasures, wealth, good-cheare, etc. they bring no sound comfort, but are like to a flame, that is soon out▪ or smoke in the top of the chimney, that soon vanisheth away, or like the fat of lambs, that when a little heat of affliction cometh, melteth. But the comfort by the Gospel standeth by one in all affliction; yea in death itself, it is a continual feast. And therefore in Mat. 22. 2. the Kingdom of heaven is compared to a Feast; yea to a King's feast at the marriage of his son, where no delicate fare can be wanting, but by his commandment will be brought. So S. john saith: 
1. joh. 1. 4. Acts 2. 46.  This we writ that your joy may be full. In the Acts we read, that those that were called, though they were hated of all yet met together, & participated in eating of meat, and did eat their common meat with great joy. This is usual in the Acts, that where the Gospel came, was great joy and comfort: and therefore when Philip came to Samaria, they receiving the Gospel, were 
Acts 8.  comforted. So that that comfort which is in sin, as adultery, etc. is wretched, & the beginning of sorrow, & that which is in lawful outward things, is but momentany, But this peace which Christ giveth, is constant. My peace (saith he) shall never be taken away.  
The first cause of this comfort that we receive by the gospel, is the knowledge of the truth of the Gospel, as hath been delivered in the chap. before: for it is a notable comfort when a man knows which is the word of God & what God hath commanded, it is a comfort to do it when he knoweth it is commanded by God, and contrariwise it is a comfort, when it is known what is forbidden.  
Whereas on the contrary, to the children of God it is a great anguish to be ignorant what to do in God's service, and what course to take, which might be pleasing unto God.  
Secondly not only knowledge, but persuasion, which next followeth, to know that the promises shall come to pass, and the threatenings shall be performed, to be assured of it.  
Thirdly, but especially acknowledgement is matter of most singular comfort, when he not only knoweth and is persuaded, but apply it to himself: this is notable comfort, for what profit is it to a man to know this is good for him, and hath it not: to be in a dungeon, and to know the Sunne-shineth. and yet to have no light, and to be an hungry and to know there is meat and bread, and yet to have no part, this is rather matter of greater grief.  
An other cause of comfort is love, which is compared to the jointures of the artificers, that when they build any house, by the joints they set all the parts together; Or rather to the joints of the body, whereby every part being joined are in peace, whereas if one be out of joint, it is a pain to all. So is the joining of Christians, by a true loving affection one towards another. In whom are all the treasures of wisdom 
Verse. 3.  and knowledge hid. Having commended the Gospel, because it brings wonderful comfort by wisdom and knowledge, now he showeth where they are to be had, viz. in CHRIST, in whom are hid all the treasures of his father viz. touching his manhood, whereof here it is spoken, which is for us, who from his manhood receive the graces of God, flowing and running from the head to the edges of the garment. And in his manhood are all the graces of God, though not infinitely, yet so far as the manhood can comprehend, perfectly laid up in CHRIST. For he hath all the graces we have need of, and therefore the Gospel hath all, so as here is a converse reason, for CHRIST hath all, therefore the Gospel hath all, and contrary, the Gospel hath all the graces of God necessary for us, therefore CHRIST hath all. For whatsoever the Gospel hath, CHRIST hath, and we receive from him by the Gospel.  
This confuteth the Papists, who will have us to have any thing from cannons, decrees of Popes etc. But the Apostle saith that the Gospel hath all wisdom and understanding because it hath them from CHRIST.  
Hid. Which showeth that these graces of God are hid from all creatures, yea from the Angels themselves, and therefore they labour and bend, even with pain (if it were possible) stooping to see into these mysteries.  
This secret and hid wisdom of God we see in this. For 1. it seemeth a strange thing that all men should fall and become the members of Satan, and yet that out of Satan's hands he would take his children, this was a strange thing, and a wonderful mystery, and wisdom, to show his love to them the more 2. It is a strange and a hid thing that God should give his Son to die, yet it is a singular mystery, to show the hatred of sin, and love of his children, that he abased his son for their sake.  
3. Again it is a strange thing, that God should suffer his children to be afflicted in this life, and the wicked to have ease and peace; and the godly to go to heaven, by hell, to honour, by dishonour etc. But it was that they might know their own infirmities, and also the better have a feeling of the comforts, that it might be the sweeter. 4. Again, a great mystery that the Lord, to the building of the excellent work of the Church should choose such weak instruments, and such poor means, as fishermen etc.  
But it is that in their weakness his power might be manifest. 5. Again it is a strange mystery in the manner of the delivery of the Gospel, not in eloquence of men, but in a plain style, that as well the Maid at the mill, as the Prince in the Throne might understand it. But it was that none might impute it to the excellency of the tongue.  
The end of the 14. Sermon   

The 15. Sermon.  COLOSS. 2. V 3. 4. 
3 In whom are bid all the treasures of wisdom, and knowledge,  
4 And this I say, lest any man should beguile you with enticing words:  
WE have heard how the Apostle hath entered into the commendation of the Gospel by many properties and effects in it. And last we heard that it is matter of singular comfort unto the people of God. And also that it is a mystery hid in all ages, and in this, but only to the children of God.  
There we have handled that it is a perfect doctrine leading us the right way whither the Lord calleth us. For in the Gospel of our Saviour CHRIST is laid up unto us all the treasures of wisdom and knowledge being only found in him. And therefore the Apostle 1. Cor. 2. would be known of nothing 
1. Cor. 2. 2.  amongst God's people, but of CHRIST and him crucified, and therefore in him are all the treasures of wisdom and knowledge hid: And the woman john 4 saith, the Messiah shall tell us all things, which our Saviour CHRIST confirmeth: saying, I am he: And therefore joh. 14. he professeth that he had taught to his Disciples the whole will of God. And 1. Cor. 11. what the Apostles received they gave all to the people, and therefore all wisdom and knowledge is hid in our Saviour CHRIST, and revealed to us in the Gospel, whereby he is brought unto us. And therefore this is a notable commendation of the Gospel, which is able to perfect a man of God, who 
2. Tim. 3. 17.  is to teach the people the will of God. And if the word of God is able to make perfect a Minister, then much more the people, it being needful that he should have more than they. Which he proveth by the effect, that the duty of the Minister is to teach the truth, and confute errors, which the word will perfectly minister unto him. And further to exhort the good, reprove corruptions, and dehort from that is nought. And therefore howsoever the Papists will not deny that it is a perfect word, yet will they have the Canons of Counsels, & decrees of me●. But the perfection of the word appeareth here to have no need of man's inventions.  
It is hid) viz: in CHRIST who is the bosom of his Father, and therefore only can reveal the will of God his Father.  
And howsoever a natural man cannot deny the truth of the Law, yet not Adam himself in his innocency was able to see the mystery of the Gospel, nor the Angels themselves, though more excellent, yet could not without seeing and stooping to behold it, understand this secret Mystery.  
Here the Apostle incerteth an exhortation: Therefore take heed that no man deceive you, with probable and likely speech: which may seem at the first to have a fair show. For this is a mystery and hid thing, and therefore not seen at the first: Yea oftimes it comes to pass, that a lie is more probable and likely to be a truth, than the truth itself. Example.  
The fruit that groweth now in Sodom hath a more excellent show then other fruit, and yet come to feel it, it goeth to froth & wind, & that loathsome. Again, in gold, before it be tried, that which is not gold may have a greater colour and show then the true gold. And therefore men are not to look unto the eloquent words and fine speeches, and that men carry the matter away smoothly, without any regard of the soundness of the matter: For hence it cometh to pass that men are led away into error: And the danger is not only when false doctrine is delivered, as here it was, but even when false doctrine is not delivered, as among the Corinthians, where they did only with eloquent & brave words mount aloft in their eloquence. And therefore the Apostle doubteh not to call them false Apostles: For when as men respect the words, and have little respect unto the matter, and are led away by every wind of doctrine, there is a seducement. The Apostle than teacheth us, that no man's learning, authority, eloquence, should draw us to believe that is spoken. For not only eloquence, but authority, & honour doth carry us usually away. But the Apostle saith, let no man deceive you: and therefore Gal. 1. Though an Angel from heaven Preach any other doctrine let him be accursed: or after any other way: for as the matter which he Preached, viz: the Cross of Christ, is low and base in appearance, so must the manner of the delivering of it be.  
Objection. Object. Whereas the Apostle had spoken of his care, strife, and wrestling for them, they might say that he had no such care as he pretends, because he never came to them. This secret objection he answereth, 
Solution.  that he is always present with them, which he doth by a distinction of presence, viz: not bodily, but a spiritual presence. Which speech is used to the Corinthians, 
1. Cor. 6.  who reproving them for that being bodily present, did suffer the incestuous person without excommunicating him: and therefore saith, I present in spirit do bid that he should be excommunicated. This 
Note.  presence is not in regard of the substance of the spirit, for that is in the body, & cannot be in two places, no not the Angels, though nimble and swift, but only God is in all places. And therefore is meant, by the spirit, that he is present with the faculties of his mind, viz: in understanding their estate, and in his affection and will, viz: his love and care.  
So that we see the presence of the children of God is other than the presence of other men, even with those they never saw, if they be in good estate, to understand and rejoice, and praise God for it: If they be in distress to grieve and mourn for them, & to pray for them. Let us then examine ourselves, why we desire to hear for news out of other countries? Is it for this end? We see Nehemias' being at the King's 
Neh. 1. 2. 4.  Court, when men came from jerusalem, by reason of the wicked, which troubled the people, he asked how the Church of God did, & understanding the misery of it fell to fasting: So are we to do; to inquire of the Churches of God, to the end, that we may rejoice for their good, or be sorrowful for their evil.  
Rejoicing: Seeing by the eyes of his mind and considering 
Verse 5.  their good order he rejoiced: So that the understanding, and seeing, is in the mind, which must go before rejoicing in the will and affections which proceedeth from it: So that we see that howsoever the children of God, have many causes of sorrow, yet they have more occasions of comfort, than the wicked have.  
Good order; viz: the good government and disposition of the Church, as is the disposition of an army: So that in that they had a good order in the Church, it did his heart good: And then, in that it is said to be set and disposed as an Army, therein also is further matter of rejoicing. So that here we see in a Church is matter of joy, when the government of the Son of God is there, and also when it is practised: So that where the order of our Saviour CHRIST is not, there can be nothing but confusion, and disorder. Moses, though a man instructed in the will 
Numbers 1.  of God would not himself give answer concerning the people's coming to sacrifice, yet would not himself give order unto them.  
And we see, because the Ark of God was carried in a cart, not by the Priests, which the Lord had appointed, the plague began to break on the people.  
Again, when as the Ark did shake, and uzzah being but a Levite, not a Priest, did but touch the Ark, which none but the Priests might do, yet because he broke the Lords order, is smitten with death.  
Hear we see what Church is a happy Church, viz: that which hath the doctrine and word of God, & the Sacraments sincerely delivered & administered. After the Apostle having spoken of his own cre, he cometh to the care of the Colossians, exhorting them as they had received, so they walk in that they had received. Two things then are necessary, viz: what we receive, viz. not the doctrine of Antichrist instead of the doctrine of CHRIST, not the doctrine of error in stead of the truth. And secondly that having the doctrine of truth that we walk in it.  
Walking being an ordinary speech in the Scriptures. viz. as a wayfaring man not to sit still, or go backward, but to go forward in that way.  
The manner of walking is, first that they be rooted, and secondly that they be knit, viz. that they be constant and steadfast: before in the former chapter he said that they should be settled, which cannot be easily moved, and to be grounded.  
Here he useth two other excellent similitudes, first to be rooted, taken from trees, not like to reeds shaken with the wind, but like the Cedars, or as in Esay the Okes, which cannot be removed. And our estate, if rooted in CHRIST, is far better than the tree, where as if we be not truly grounded 
Note.  in CHRIST, our condition is worse than the tree: for the tree being cut will spring up again, and being planted to an other plant will grow again, but as one of the friends of job saith, if they be once gone and removed, they never rise again.  
But the children of God can never be displanted, 
Eph. 1. 4  being set before the beginning of the world in God's 
2. Tim. 2. 19  election, which is a sure foundation never to be raised and confounded.  
And he saith built, viz. grounded on CHRIST, 
Verse. 7.  and therefore shall never be separated from him. Whereas if we be not built on CHRIST our cause 
Ezech. 18.  is more miserable. It must be steadfast by faith in CHRIST.  
So that one quality, is, to be grounded and constant: Another is that we abound, viz. not stand at a stay, but it is required that we run over, as a vessel filled to the top. So that we ought not only, not be drawn away by every wind of doctrine, but we ought to increase in grace; and therefore our estate is compared to the estate of a man, that is first a child, than a young man, then in the perfect age.  
Lastly is set down thankfulness to God for the benefits received, and therefore we should not be forgetful of them, but carry them always in remembrance: which thankfulness must appear by our obedience in walking in the commandments of God, and in the continual practice of our love to God, and to our brethren.  
The end of the 15. Sermon.   

The 16. Sermon.  COLOSS. 2. V 8. to the 11. 
8 Beware lest there be any man that spoil you through Philosophy, and vain deceit, through the traditions of men, according to the rudiments of the world, and not after CHRIST.  
9 For in him dwelleth all the fullness of the Godhead bodily.  
10 And ye are complete in him, which is the head of all principality and power.  
THE Apostle hath in the words before in this chapter made a way to come to the principal point he purposed. And first he testified his care over them, and moveth them to have care over themselves, and that they should take heed of being carried away by any probability and likeness of speech. Here he particularly layeth it down what he would have them take heed of; as if he should say.  
Look about you by a sound knowledge of the truth, lest any of what opinion of learning, or holiness whatsoever, by either show of reason coming from the brain of men, which hath received strength in that it hath been received from hand to hand, and yet is nothing else but a vain deceit and sleight, or else by the ceremonies of the law, wherewith as by certain rudiments, or A. B. C. the people of God (as children) were trained to this perfection of doctrine, which now hath shined out unto you, do vanquish you, and drive you before them as prisoners fast bound in the chains and manacles of error. Yea take heed of any doctrine whatsoever that either taketh any thing from CHRIST, or doth place any the least jot of salvation other where then in h●m.  
For seeing that in the human nature of CHRIST, the fullness of the Godhead doth personally so rest and abide, that both the natures of the Godhead and the manhood make but one CHRIST: what is there needful for your salvation, which you may not have abundantly in him?  
Considering especially that this fullness of all graces, which is in him, he hath not for himself, but for you, which of his abundance is ready to fit you with all whatsoever you have need of to salvation. And the same CHRIST, howsoever sometime a little inferior to Angels, as touching the humiliation of his manhood: yet now, even according to his manhood, is head not only of his Church (as is aforesaid) but of all powers and principalities which are in heaven, whereby may appear your error, which worship Angels. The sum is an exhortation, which the Apostle giveth to the Colossians to take heed they should not be deceived by any false doctrine, and the reasons, and grounds,  
The parts are. 


Exhortation not to be deceived by Philosophy, and the beginnings.  
The reason: because if they be led away they are made a prey.     
Again they should have nothing in CHRIST, in whom is all fullness, and though he was man and inferior to the Angels, yet now, and as he is God he is above them all, and head of them all.  
See, or take heed: Here the Apostle first teacheth that a man must have a sound knowledge and understanding in the truth of God, for he speaketh not of the bodily sight.  
Doctrine Doctrine. It belongeth to all men and all women even to all God's children of what sort and condition soever they be; (in spite of the enemies of God's truth the Papists;) it is required at their hands and commanded, that they should know and bear away the word of God.  
And they must grow in knowledge, for they are not to stand at a stay, for as they must grow in zeal, so also must they do in knowledge, for better have no zeal, than zeal without knowledge, which is most dangerous, as a wild horse. And therefore it is that David, though a wise man, yet standeth much on this point. 
Psal. 119.   
And if we must proceed in godliness all our life, so also in knowledge. It is necessary that we have 
3. Part.  knowledge to the end we may be able to be defended 
Gal. 1. 2. Tim. 3. 8.  against the subtleties of the false teachers and deceivers of the world, who are compared to enchanters jannes' and jambres which withstood Moses before Pharaoh, it is necessary that we have knowledge to the end we be not blinded by them.  
He biddeth them take heed of Philosophy, which is a glorious name, signifying the love of wisdom. But the Apostle doth not take away the use of Philosophy. For if it be well used, it is a good handmaid for to help the Ministers, if so be it be not used to make a gloze, and a show to the world. But here that Philosophy is condemned, which repugneth the 
Note.  word and Gospel of God, for so far forth as Philosophy will as a handmaid wait and attend on the word of God to further the Ministers, so long it is commendable, and a good help to further the Ministers in the word of God.  
But when as Philosophy doth rise up to go hand in hand, or as Hagar to her Mistress, to go before the word of God, than it is to be condemned, and cast out. And the reason, that Philosophy is to be taken heed of, is by reason that there is deceit in it, as we see in natural Philosophy, that Ex nihile-nihil fit, of nothing nothing is made.  
This is contrary to the word of God. Again in moral Philosophy. They say that if there be not free will, why should there be punishment, but this is to be taken heed of. This condemneth them, which to excuse their mingling of the word with Philosophy, they say they do but as the children of Israel did, which rob Egypt of her jewels, or be as Moses who was skilful in all the learning of Egypt, as the schoolmen, Papists & others do. But they do nothing but rob them of their botches and biles. The reason that Philosophy doth deceive is, because it cometh from the brains and invention of men.  
An other thing the Apostle willeth them to take heed of, is, of the elements of the world, which were the traditions of God. For might they say if you will not have us to deal with the inventions of men, will ye deny that we should use the decrees of God, as the traditions of the law? Here we see whom the Apostle had to do with all, viz. such as joined with the Gospel the inventions of men and Philosophy, and the ceremonies of the law. The same do we deal withal, viz. the Papists: for though they confess CHRIST etc. yet because they join the traditions of men & ceremonies which the Gospel will not admit, therefore we are not to join with them, but to oppose against them, as the Apostle did.  
The reason why the Apostle showeth they should not be bound unto the traditions of the law: Because the ceremonies of the law are the elements, as it were the A. B. C. wherein children are to be taught. Now it is no point of a good scholar to be always in the A. B. C. so we must not always be babes in Christianity, for those were the shadows of that truth, which now is, and therefore these are the days of restoration, and perfection.  
Now than if we must not have these ceremonies, which God had appointed, but that CHRIST must be preached simply and barely without ceremonies: much less are we to use the traditions and ceremonies of men, which the Papists religion doth wholly consist of. Indeed there is a doctrine in the ceremonies of the law, which is perpetual, but the ceremonies themselves is at an end.  
Persuading them not to be carried away by false doctrine he showeth particularly what: viz. Philosophy, and the elements, and in sum what soever is not according to CHRIST: now he rendereth the reasons, why they should take heed, first, because they should be mad● a prey: To whom?  
1. To those, that deceived them: Secondly then to Satan: and therefore they had need to watch, for if a man fear his house shall be rob, will he not watch? then much more ought we to take heed and watch, lest we be a prey to these enemies.  
For as when the Romans in triumph having their captives, lead them at their chariots tails, so if we be deceived, we are led at the tails of those, yea of the devil himself, and as our Saviour saith, john. 10. the thief cometh to make a spoil.  
Another reason, to be wary, because they are not according to CHRIST.  
Doctrine Doctrine. Here we may know what an error and false Doctrine is, if it take any thing from CHRIST, and do not attribute all sufficiency unto CHRIST, for CHRIST, is our Teacher; Priest, and King: if he be our only Teacher, than we must have nothing but that which he teacheth us, for he teacheth to his Church the whole 
john. 15.  will of his father.  
And therefore we may know the Papists are deceivers, which bring in traditions not according to CHRIST.  
Again, CHRIST is our Priest; And therefore as it was the office of the Priest to offer sacrifice, so CHRIST offered himself a sacrifice for our sins: he that bringeth in any other sacrificer is contrary to CHRIST.  
Another office of the Priest is to pray for the people, and therefore they that bring in any other intercessor is contrary to CHRIST.  
Again it is the office of CHRIST to be King over his Church, to command, and give laws, and therefore the doctrine of the Pope to to be head of the Church, to give laws, to rule, command etc. is a false doctrine.  
The reason why CHRIST is sufficient is, because the whole Godhead is in our Saviour CHRIST, yea the Godhead of our Saviour CHRIST is really in CHRIST, and therefore he is only able to furnish us of all: and therefore we need not any points of Philosophy, or any ceremonies of the Law, to give supply.  
Here the Apostle dealeth as a good Teacher, that there being a controversy between the false Prophets & him, they allege one thing, he allegeth another: Now to confute them, he taketh a third thing wherein both agreed: So he doth also to the Athenians: For if he had alleged the Prophets, they would have made a mock of him, and therefore he taketh one of their own Poets. This is to be practised of the Ministers of the word.  
Hear then the Apostle proveth that we are accomplished in CHRIST, For he is made unto us 
1. Cor. 1.  wisdom, righteousness, sanctification, and redemption, and therefore he is our whole accomplishment, what then need we to seek for any more or any other portion? And therefore David saith: 
Psal. 16.  God is my lot, my portion, and inheritance.  
Now if any be asked, if they will have an inheritance, will they not have it in a fair ground? they will say, yea: Then seek it in CHRIST. This then overthroweth the going to Saints or Angels, to Peter, or the Virgin. For though it were true, that go to Peter thou shalt not lose, if to the Virgin thou shalt not lose, which yet is most self; for they cannot help us: But though it were so, that we might have one piece in one, an other in an other, should we not rather go to CHRIST, where all our inheritance is laid together?  
Lastly, he is above all Principalities) viz: howsoever in his base estate he humbled himself underneath the Angels, yet he is the Head of them all, and above all Angels and Archangels, so that none of them are able to cross his will, or control him in his Kingdom.  
The end of the 16. Sermon.   

The 17. Sermon.  ab. 2. V 11. 12. 13. 
11 In whom also ye are circumcised with circumcision made without bands, by putting off the sinful body of the flesh, through the circumcision of CHRIST.  
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.  
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.  
WE have heard of the graces in our Saviour CHRIST, of the fullness, perfection, and abundance of them, and likewise the Apostle entered into this, that all fullness of graces are in him, so they are in him, not for himself, but for us. And therefore the Apostle proceedeth in the argument and in that point still, as if the Apostle should say, ye have heard, etc.  
Having all fullness and sufficiency in him: it followeth that you have that in him, you seek out of him, which is the circumcision of the foreskin: who was circumcised not for himself, but for you. and in him you have a more excellent circumcision then that you so greedily pursue. For that is made with the bodily hand of man, which can go no further then to the flesh: whereas your circumcision is made by the finger of God, which entereth into the heart, whereof one fruit is the putting off, of the whole body and mass of sin, which riseth and buddeth from the carnal corruption of original sin.  
Where if you reply that Abraham and other the godly patriarchs and Fathers under the Law, had this circumcision of the heart: and yet notwithstanding received the outward cutting of the foreskin for a seal of that inward circumcision. I grant: And therefore you have for an outward seal of your inward cutting and purging of the corruption, the Sacrament of Baptism, a seal that with CHRIST you are buried to sin, that sin is truly mortified and deadened in you, that it should no more reign over you, nor you should live unto it. Another fruit also of this circumcision, whereof Baptism is a seal, is that with CHRIST you are raised up to newness of life, through faith, which God hath wrought in you by the same almighty power, whereby he hath raised CHRIST from the dead.  
And no marvel if you have need of the same power to quicken you, which the Father declared in the raising up of his Son, seeing you also were dead in sins, shadowed and set forth by the circumcision of the flesh, and are quickened together with him, in having all your sins forgiven you.  
The sum is a more special declaration of the fullness, and accomplishment we have in CHRIST.  
The parts are that in CHRIST we have 


Circumcision inward of the heart, with the outward sign thereof.  
Because we have 

Sanctification.  
justification.       
Sum: That the Colossians and Christians have no need of the circumcision which was in times past, and therefore we are to consider of  
First the Sacrament of 


Circumcision to God's children in times past:  
Baptism under the Gospel.     
Secondly, of the notable fruits and benefits sealed to us in these Sacraments.  
Hear we are to consider of the order of the Apostle according to the custom of the Scripture. For the Scripture useth to set the handling of those last, which were named first, and the handling of those things first, which were named last, and therefore the Apostle having spoken of, & named Philosophy first, and then of the rudiments and ceremonies: he first speaketh against the ceremonies of the Law, and because circumcision was most stood upon, and chief regarded, therefore the Apostle doth speak of circumcision.  
For circumcision was especially commended in the Law, as that which was performed by all, and was appointed as a badge under the Law, to distinguish the Church of God from the world, and therefore they that were not circumcised, were abominable, as Moses was in danger for his son uncircumcised: Exod 4. 24. Again, because the circumcision was 400. years before the Law was, and therefore they thought it should not be abolished with the Law. But the Apostle answereth that we are, and need not to be circumcised, because CHRIST was circumcised for us, having no cause for himself to be circumcised. Now circumcision is a note of pollution, but we are cleansed in CHRIST. And a man is not to be circumcised twice, but once we are circumcised in CHRIST, and therefore need not to be circumcised again. Further, we have Baptism in steed of Circumcision, and therefore it is not belonging unto us.  
Again, he maketh two kinds of Circumcisions, outward and inward: The inward is the circumcision of the heart: The Lord circumciseth the heart, etc. And 
Deut. 10. 31.  therefore the Israelites bragged of this, that they were the circumcised of the Lord; this is our boasting that the Apostle saith: We are glad of this, that 
Heb. 6.  the hardness of our heart is taken away, our rejoicing is the circumcision of the heart.  
So also there is two sorts of Baptisms, for which cause the Apostle saith: Among the Principles of religion, wherein every one is to be instructed, nameth the doctrine of Baptisms i inward, and outward; for as the Circumcision was inward and outward; And therefore it is that Stephen according as the Prophets 
Acts 7.  used, upbraided them: Oh ye stiffe-neeked and uncircumcised: because though they were circumcised in body, yet not in heart.  
It were a strange thing, if a man should say, men 
Note.  now that have come to Baptism, that they are unbaptised, and to those that come ordinarily to the Sacrament of the Lords Supper, that they never received it, and to those that come to hear the word and prayer, that they never did it, viz: they never effectually did it, in regard that they have not done it in heart, in that they have not forsaken their uncleanness and looseness of life.  
Nay rather it may be said of them, that they have 
Note.  received the Sacraments, as seals of condemnation, and the word as a testimony of their judgement, and prayed to pull the vengeance of God upon their heads: And therefore we are to look, that as they have the outward, so we labour and feel to have the hand of God inwardly in reforming us, and renewing us, and working grace in our hearts.  
The fruit of Circumcision and Baptism, is the putting off the body of sin. It is the use of the Scripture to compare sin to filthy garments, or nakedness, Apoc 3. Buy of me garments to cover thy nakedness: So it is with us, that if we have not the righteousness off CHRIST, we are naked, or else clothed with the rags of sin: And therefore as men are ashamed to come into the presence of others naked or in filthy rags. For as joseph might not come 
Gen. 4. 14.  before the King, before his prison clothes were taken off. And are we not to be much more ashamed, to come into the presence of the Lord in our sins, which are far more loathsome to God, than any filthy rags to man?  
Again our state of Christianity is compared to a 
1. Cor. 9  race, which was used among the Romans, where in their exercises, to the end they might be more light to run the race better, or to do any other exercises, they used to put of their , so far as with honesty they might, that they should be no burden or hindrance unto them: Even so sin being a greater burden than any clothes to hinder our race, is to be cast off.  
By flesh the Apostle meaneth the natural and original corruption, viz: the proanesle and readiness to all naughtiness, and untowardness, and unfitness to any thing that is good.  
And by the body is meant the fruit of it.  
By flesh is not meant that the creature itself is this filthiness, for that is a creature (for then CHRIST'S flesh could not be pure) but it is meant the spiritual corruption and infection in the body and soul joined together.  
In that sin is called the body of sin, it noteth, 
Note.  that every one hath in him, or about him, A Body of sin: So that look how many members of the body every man hath, and how many powers of the soul, so many instruments of sin: it noteth that whatsoever part or faculty is in a man naturally, is nothing but a lump of sin, his hand a hand of sin, his foot, eye, etc.  
Therefore chapter 3. mortify your earthly members of sin, filthiness, uncleanness, noting that until our members be mortified and renewed, they are members of sin and uncleanness: Yea they are weapons of unrighteousness, which until they be purged 
Rom. 6.  and cleansed, tend only to the hurt either of ourselves or others.  
Here than we may know that we are truly baptized and have the true circumcision of our Saviour CHRIST, if we daily labour more and more to cut off the members of sin in ourselves, whereas if we continue in sin, and go on more and more in our sins after Baptism, than we may assure ourselves, we have no part in CHRIST, and our Baptism is not profitable.  
Objection. Then the Apostle answers a privy objection. Why had not Abraham and the rest the circumcision of the heart before the circumcision of the body, and yet it was needful for them to have the circumcision of the body as being the seal of the other? Why then should not we be circumcised?  
Answer. Answer. True, they had the inward circumcision before, and the outward circumcision after, yet we need not the outward: for baptism sealeth 
Note.  that to us, which circumcision did to them: for there is but one seal of it: now they had outward circumcision, and ye have baptism, and need but one seal for baptism doth sufficiently assure you of the inward circumcision.  
Ye are buried with him in baptism: Not that baptism doth it, but baptism is the seal of our burying with CHRIST. For the properties of the thing signified, is often given to the seal: As in the Lord's supper the name of the sign, bread and wine, is given to the thing signified, which is the body and blood of CHRIST. And baptism is called the washing away of sins, for as water washeth the filthiness of the body, so doth the blood of CHRIST, signified by the water, wash away our sins. So here to be buried is given to baptism, which is only the work of the spirit of God by faith in. CHRIST, which doth bury sin in us.  
Baptism doth represent our burial unto sin, because, though it be not utterly killed, so long as we live, yet it is weakened. In the Rom. 6. it is said that we are dead, buried, and raised up in baptism, viz. baptism sealeth all these unto us.  
But it is to be observed. That he maketh choice of the burial only, rather than the death, to signify the truth and assurance of our mortification, 
Note.  that our mortification is certain, true, and without all dissimulation, it is indeed a hatred of sin.  
For as men may seem to be dead, which are not so indeed, but if they be dead and covered, than we are assured they are dead indeed, so true mortification is here signified to be a true hatred of sin.  
And that was in times passed notably set forth by the custom in the primitive Church, their descending into the water, which signifieth death to sin, and remaining in the water, their burying to sin, and rising out of the water, rising to righteousness. So that here is showed what ought to be true mortification. 
A simile.  For there may be some in a swoon or trance, which seem to be dead, & yet revive again, so there are many, that think themselves dead to sin, if they can abstain from some sin they have used before, & do some good things they did not before, yet it doth not follow that they are therefore mortified: for they may do it for some sinister cause, for hope of gain etc. and after fall to it again: and therefore it is necessary that there be a burying viz. that for conscience to God, for the fear of God, and love of him, that he hath been merciful unto us, we mortify sin and walk in holiness of life, to continue in it, which mortification importeth.  
For he that continueth in mortifying sin, he 
Note.  only is truly mortified: Therefore acts 14. 21. strengthened the disciples and exhorted them to continue.  
Doctrine Here also we learn that baptism is the same to us, that circumcision was to the people of God under 
Verse. 1.  the law: where we have to confute the wretched opinion of the Anabaptists, which will not have any 
Anabaptists Err.  baptized before they come to years of discretion: but if they under the Law, circumcised under age, than now we may baptize under the Gospel them that are Infants. Again in the Parents, if one be faithful their children are holy, and much more 
1. Cor. 7. 14.  both being holy, sanctify their children, therefore to be baptized.  
Objection. Objection. But it is said that the Apostles baptized, it is said they baptized households, but no mention is made of children, they are not named.  
Answer. Can they baptize whole households, 
Solution.  and not baptize children. Again, in that baptism is the same to us that circumcision was to the jews, why should not our children be baptized, as theirs were circumcised?  
This doctrine serves also against the Papists, that 
Verse. 2.  think that children unbaptised are damned. But 
The Papists error convicted.  that can not be, because there was no such thing to be feared of those that died before circumcision being the 8. day. For we see the Lord commanded that circumcision should not be before the 8. day, to the end that the children should be strong to abide the great smart of the wounds: now if as many children as died should be condemned, the Lord should have provided ill for his people, that for a small temporary commodity would deprive them of everlasting life: 2. Sam. 12. David before his son died, he had 
2. Sam. 12. 16. 17. 20. 23.  fasted and laene on the ground; after he heard that he was dead, he rose up, and washed his face, and showed himself comfortable, and did make profession that he should go to him. Whereby it is evident he was persuaded he was in peace, whereas we see that he mourned for his son Absolom (Whom he loved as dearly) because he feared his condemnation, for that he had lived and died wickedly.  
Again, if the children be unbaptised, it is not 
Note.  theirs, but their parent's sin, and should it be condemned for the parent's cause?  
Again, not the want, but the despising and contemning 
Gen. 17.  of the Sacrament is dangerous. And therefore they only that were despisers of the circumcision, 
Deut. 16.  were to be cut off. Now the children cannot despise it, and if any despise it, it is the Parents. Besides, the Sacraments are notes of our salvation, and that salvation doth not depend upon them, but upon God's favour, and free election before all worlds.  
We have heard of the benefits we have in CHRIST through, baptism, to be the dying unto sin, and in sanctification. The last benefit we have in baptism, is the quickening of us in CHRIST, which is the forgiveness of sin and justification. And therefore seeing we have both this justification and all sanctification and dying unto sin sealed to us in baptism, it appears therefore that all the parts of our reconciliation are sealed to us by baptism.  
The end of the 17. Sermon.   

The 18. Sermon.  COLOSS. 2. 14. 15. 16. 17. 
14 And putting out the hand-writing of ordinances that was against us which was contrary to us, he even took it out of the way, and fastened it upon the Cross,  
15 And bathe spoiled the Principalities and Powers, and hath made a show of them openly, and hath triumphed over them in the same Cross.  
16 Let no man therefore condemn you in meat and drink, or in respect of any holy day, or of the new moon, or of the Sabbath days.  
17 Which are but a shadow of things to come: but the body is in CHRIST.  
WE have heard how the Apostle doth propound to himself to refute two errors: one of vain Philosophy, which appeared to men to be wisdom, but not true wisdom.  
The other was that the Colossians had crept in among them, such, which held the necessity of ceremonies. We have heard how the Apostle amongst other ceremonies, which he confuteth, beginneth at the ceremony of circumcision, which confutation he having entered upon proceedeth in confuting the use of the other ceremonies, 
Metaphrase.  as eating of meats, drink etc.  
As by his death he hath gotten us forgiveness of our sins: so by the same he hath blotted out the hand writing, which was a witness of our sins as of a det, where in we stood bound to God: which hand-writing standeth in the rites and ceremonies of the Law, which by his death is not only blotted out, by the same nails wherewith his blessed hands and feet were nailed to the Cross, this as it were was nailed through and canceled.  
Neither is it marvel if by his Cross these ceremonies are done away, seeing upon the same Cross, he spoiled the devil, and all the power and host of hell, and having disarmed them, he made open show of them, triumphing upon them in his Cross, wherein they thought to have utterly vanquished and overcome him.  
Wherefore as by this means circumcision is taken away, so is likewise taken away all difference of meats and days.  
Therefore as in CHRIST no man ought to condemn you for the use of any meat or drink, or in respect of a feast day, whether it be new moon or the three solemn Sabbaths: so if any man either ignorantlv, or maliciously condemn you, you shall not need to fear their judgement, considering that these things were but shadows, which have no more place, CHRIST the body being come.  
The sum is, the doing away of all the ceremonies of the Law by the death of CHRIST, and therefore of these, which the Colossians erroneously retained.  
The parts are the 


Effect of CHRIST'S death in all the ceremonies of the Law.  
Application of that effect to the present errors of the Colossians.     
The purpose of the Apostle is that because that the ceremonies of the Law generally are done away by the death of our Saviour CHRIST, that therefore the ceremonies, which the Colossians made conscience of, are done away.  
Here we are to note first, the power of the death of our Saviour CHRIST in taking away ceremonies; secondly, the applying of that effectually to the particular estate of the Colossians, that they were in by reason of false Teachers.  
For the first, the use of ceremonies of the law were 
Sundry uses of the ceremonies.  divers. 1. To make a partition wall and separation between jews & gentiles, that neither should come one to other, till it should be taken away. 2. Another use in them was to train up the jews being children, in the principles of religion.  
Another use here mentioned that they were a hand-writing, testimony, and a witness unto the people of their sins, that they were bound unto God.  
For what meaneth their manifold washings, but 
Note.  that they were exceedingly filthy, and loathsome in the sight of God. And what was the kill of the beasts and sacrifices, but to confess, that themselves were worthy to be slain by reason of their sins? further their circumcision, which they bragged so of, did note the uncleanness of the whole man, because out of that part came the seed, which proceeded from every part of a man, and therefore all these were testimonies of the wrath of God due to them.  
But the benefit we have in our Saviour. 1. our sins are taken away. 2. The hand writing is not only blotted out but canceled, for the same nails, that went through his hands, pierced the hand-writing and ceremonies.  
And therefore what injuries should we do to ourselves, and what injury to our Saviour CHRIST'S death if we should hold the necessity of them? For what is he, that having the det paid, will not labour 
Note.  by all means to have the writing canceled?  
Now it were a far more foolish thing if the debtor, when he had paid the det, would desire his creditor to keep the bill still.  
And this was not only the sin of the jews, 
He means (I take it) such ceremonies as are urged as necessary and parts of God's worship.  but now it is the fault of them, and far greater, which will have ceremonies in the Church, not Gods, but man's ceremonies, which are far worse.  
So that here, see the difference of Believers, under the Gospel and Law.  
For howsoever the death of CHRIST was 
Note.  effectual to them, while the Law stood, yet the obligation and writing was in God's hand.  
Objection. Objection. Why then, was the hand-writing in the hand of God. Answer. It was in the hand of the 
Solution.  good creditors, and it was by God's will that it should be so, to keep them under: but now it is his will that they should be taken away, and therefore it is a fearful thing in us, that when God would have it taken away, we will have it remain still in his hand.  
Here we see that the children of God may have assurance of everlasting life, and their hope is a certain hope, contrary to the papists which make it doubtful according to our common speech But the Apostle saith: our hope cannot be confounded. The certainty of 
Rom. 5. 5.  this hope the Apostle proveth both by that ou● sins are forgiven, and the debt bill is put out.  
Another reason the Apostle rendereth, is for that our Saviour CHRIST hath vanquished the Devil▪ the Prince of Devils, called Powers and Principalities: For they were created strong and have not 
Ephe. 2. 2.  lost much of their strength. This is taught by our Saviour CHRIST Math. 12. The strong man, that is the Devil, keepeth the house till a stronger cometh, which is our Saviour CHRIST. When our Saviour was upon the Cross, the Devil assaulted him most strongly: For at his first entering into his Ministry 
Math. 4.  the Devil tempted him sore▪ though he left him for a time, yet he came to him again: But especially he used all his strength to torment our Saviour Christ upon the cross, when the wrath of God was upon him: that occasion he took to vex our Saviour as much as he could, which in the 22. Psal. which is the Psalm of the passion of our Saviour CHRIST, the devil's compared to Dogs, to Bulls of Basan, which tore his hands and feet, and compared also to Lions, and to Unicorns, so cruelly did they use him. And yet whereas they thought to have triumphed over him, even in the very Cross he spoiled them and overcame them, and triumphed over them, and led them captives.  
And therefore we see there is no cause we should be ashamed of our Saviour CHRIST, seeing he hath overcome, and we are conquerous in him, and therefore to boast in that, as the Apostle saith: Death 
1. Cor. 15.  where is thy sting? Hell where is thy victory?  
And this is matter of comfort, that we are to deal with one, that is mastered, & conquered already, with one that is a coward, and therefore if we resist him, he will fly, but if we give place to him, than 
jam. 4. 7.  he will use us, and torment us as a Tyrant. And therefore we are to take courage over him, being thus overcome by our Saviour CHRIST. For as the victory, which David had over Goliath, was for all the 
A simile.  people of God, so is the victory of our Saviour not for himself, but for us.  
Thus much for the taking away of the ceremonies by our Saviour CHRIST: The application of this doctrine to the Colossians followeth.  
Doctrine. Doct. The office of a good Minister is not only The Minister's duty. to deliver the doctrine generally, for then the Colossians had gone away without comfort, but he must apply it particularly. And as it teacheth Ministers to deliver and apply particularly: So the people are to learn that they must be content to hear of particulars, as of the general: for will they say, let the Minister teach of adultery, but let him not speak of me, but Nathan said to David, Thou art the man, 2. Sam. 12. 7.  
Let no man judge you) i; If any man take this boldness to condemn you for eating of those things, doing those things, let it not grieve you.  
The meats which were forbidden by the Law were those which did not chew the cud, or which chewing it, had not cloven feet, etc. But now by 
1. Tim. 4. 5. Tit. 1. 15. Rom. 14. 20.  the Gospel those things are left to our liberty, for if the word of God do teach us, we may eat it, than we are to eat it, so it be with thanksgiving. For now to the clean all things are clean. And though this liberty be left us, which was bought by our Saviour CHRIST, yet it doth not take away authority from Magistrates, for Navigation, or by reason of want to abstain from some meats at certain times in the year.  
For the Feasts and new Moon:) In the new Moon the Lord had commanded, in regard of the benefit which God gave by the lights, they should have Feasts.  
Sabbaths) There were three great feasts in the year: First, at Easter when came their corn in, wherein God commanded them to celebrate a feast of thankfulness, and therein was the Passeover celebrated.  
Pentecost was at that time of the year, that the fruit of the Vines were gathered.  
The third feast was of Tabernacles, when all fruits were gathered in.  
This is not meant of the Lords Sabbaths: for it is 
Note.  said Sabots not Sabaoth: Again, the Lords day was never no ceremony: for it was before all ceremonies, even in the beginning of the world, before there was need of CHRIST. And therefore the Sabaoth day here is not meant: but it is yet to be kept wholly, and holily unto the Lord.  
Again, our Saviour CHRIST prophesying of the things that should come to pass 40. years after his death, willeth them to pray that their flight should not come as in Winter, so not on the Sabaoth 
Math. 24▪ 20.  day, whereby the Lords exercises should be hindered, which might increase their grief.  
Last reason▪ because these were shadows, and therefore to cease, now the Body was come. For our Saviour CHRIST is the Body, & therefore what a madness 
Note.  is it in men, that being desirous to look upon one, had rather to look upon his shadow, then upon the person himself.  
The end of the 18. Sermon.   

The 19 Sermon.  ab. 2. V 18. 19 
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.  
19 And holdeth not the head, whereof all the body, furnished and knit together by joints and hands, increaseth with the increasing of God.  
OF the false doctrine that the Colossians were bewitched withal, and infected by false Teachers, there were two kinds: One which came of the inventions of the brain, and wits of men: The other were those ceremonies which were once God's ordinances, enjoined by Moses, as the ceremonies of the Law. And first we have heard how the Apostle hath confuted those errors, which were concerning the maintaining the ceremonies of the Law: Now he setteth himself to confute those errors which were of men's invention. As if he said:  
Having spoken of the Elements of the world, which are the ceremonies of the Law, I come now to the vain Philosophy, I gave you warning of. Against the which observe this rule: First, that you give no man (of what show soever) this power over you, that for his own lust, in matters pertaining to God, he usurp authority, howsoever the doctrine he brings, carry a show of humility. As for example those that teach the worship of Angels, as means to come the more easily unto CHRIST: in which thing what do they else, but thrust themselves into things, which they never knew, only grounded upon a proud conceit of their fleshly mind, notwithstanding their great pretence of humility?  
Which error ought so much the more to be abhorred as they, that are infected with it, do not (indeed, whatsoever they do in word) hold CHRIST fast, which is the Head of his Church, of whom the whole body as it were by joints and bands being furnished, 
Ephe. 4.  and compact together, is both nourished and increased, with that increase, which God both alloweth, and is giver off.  
The sum is to condemn the doctrine of men's brains.  
The parts are 


Against doctrines of men's brain, namely the worshipping of Angels.  
The reason against them.     
The sum than is, to set forth unto us how they ought to beware of the doctrine of men, taught by men's own heads, as namely the doctrine of worshipping of Angels, which is set for all others.  
First of the errors, which was among the Colossians, which they were infected withal.  
Secondly, the reasons the Apostle useth, to overthrow, knock in pieces, grinned to powder, this, and all other such errors.  
First, for the worshipping of Angels, we are 1. to know that God only is to be worshipped, that is with a religious kind of honour and worship. Indeed there is an honour and worship given to Magistrates and superiors, but that is a civil honour, And therefore Deut 6. Thou shalt worship the Lord thy God, and not other idol gods: And on that our Saviour CHRIST gathereth this conclusion, Thou shalt serve the Lord alone: A manifest example of this 
Math. 4. 10. Revel. 22. 8. 9  we see, Saint john, being a worthy servant of God, who when the Angel, which God sent unto him, had showed him such glorious and excellent things, being ravished therewith, fell down and worshipped the Angel. But the Angel being moved, saith: beware, take heed; he cuts short his speech, as those that are moved with any thing. And he giveth him a reason, why he should not, for saith he: I am thy fellow-servant, for though my message be glorious, yet I am appointed of God to do it, and am his servant, Hebrews 1. 14. The Angels are ministering Spirits to serve, as the Sun, Moon, and Stars, for as the Angels are Ministers to serve CHRIST, so they are to his servants, being one with him, and therefore we are not to serve them.  
Objection. Object. Whereas we see oft-times of Angels, that appeared, as in the book of the judges, the Angel, that appeared to Sampsons' mother and Father, when 
judges 13. 15. 16. 23.  they willed him to stay that they might worship him, he bid them, and so in other places, therefore it may seem Angels are to be worshipped.  
Answer, But that doth no● follow: For we are 
Solution.  to consider that where any Angel was to be worshipped, it was the Angel of the Covenant, the 
Mal. 3. 2.  Son of God: who though he took upon him a body to execute the function, he was sent to do by his Father, which body he presently left off: yet he appeared to the end that he might signify, that he was afterward indeed to come, to take our nature, and to unite it unto him: And he was to be worshipped, being not a created Angel. But for the other Angels, they are not to be prayed unto. Contrary to the Papists, who wretchedly abuse these places of Scripture.  
And if the Angels may not, much less can or ought the Saints to be prayed unto. And if any, the Angels rather, who attend upon the Saints of God to their good, but the Saints know not our estate, and therefore can help us much less. And therefore Eliah saith to Eliseus, being to be 
2. King. 2. 9  taken away, hast thou any thing I should do for thee, tell it me now, for after I cannot do thee any good, And a further reason why they are not to be prayed unto, nor the Angels neither, because they understand not our hearts: For we cannot express our own hearts, as Hannah could not express 
1. Sam. 1. 1. Cor. 2. 11.  her grief. The spirit of God only doth understand.  
The reasons the Apostle useth: 1. Let no man (saith he) take that authority over you, and judge over you. Where he taketh the similitude alluding to the custom of the Romans, who in the sports of running▪ etc. had judges of the game, and whomsoever they judged to be worthy had the Garland. But saith he, Let no man be judge in your faith, neither stand upon any man's judgements to believe that they say: For there is no man judge or Lord over a man's faith: 2. Corrinth: 1. 24. We are not Lords over your faith. This the Apostle rebuketh the Corrinthians, for that they suffered themselves to be 
2 Cor. 11. 20.  buffi●ed, by the false Prophets, viz: to become servants unto them in their souls, as to be bound to whatsoever they said or taught, and so also became to be servants unto them in their bodies: So was it in the time of Popery, when every Sir john Lackelattine, whatsoever he said, all was believed. So is it in those, that will yield unto the judgements, and opinions of men in an error, which is to admit a judge into the Church of God, whereas there is none but CHRIST alone. jam. 4. 12. There is one 
jam. 4. 12.  Lawgiver, which is able to save and destroy. And therefore we are not to take man's authority in the word of God, and matters of religion, but to examine his doctrine, as the men of Berea did▪ 
Acts. 17. 11.  And therefore let no man take that authority, as to desire to have his word stand in matters of religion, neither are we to give this authority to any.  
Hear further the Apostle taketh away their objection, which come (they say) in humility, they would not presume to come directly unto CHRIST, but by the Angels, as unto a Prince we will go by the servant: was not this a great humility and meekness not to presume to come unto CHRIST rashly? But under this show the flesh doth mask.  
Doct. Hear we see that we have heard before: Doctrine. that under the show of truth and godliness oft-times come fearful and dangerous errors, and errors ofttimes have a fairer show, than truth, itself. As the bait that seemeth to the fish to be good meat.  
And be it that it be humility, yet is it but a blind humility, which is broken out without the light of the word.  
Doctrine Doctrine. That whatsoever hath not the word of God and is not grounded on the word, though ever so humble, it is ignorance. Rom. 8. 14. 23. If 
Isa. 8. 20.  not grounded on the Law and the Prophets it is sin. This is one argument.  
Another is, that this is not humility, but an intolerable pride and arrogancy. For what an arrogancy is this that a mortal man will take upon him to talk of that he never heard of, of the word of God? Again what a wretched arrogancy is it, for a mortal man to resist and contradict the ordinance of God for as there is but one God: so there is but one mediator, 
1. Tim. 2. 5.  and if they will have more, they must have more Gods. This is the Apostles reason. For there can be no mediator between God, and us, but CHRIST alone. For he is most fit to be a days man that can best agree with both the parties.  
And who can be better than our Saviour CHRIST, for he communicateth with God in his Godhead, which Saints and Angels do not. And he hath greater communication with us in his manhood, than the saints, for he is our head. This the Apostle hath a notable place for Rom. 8. If there be another mediator and intercessor, than there is another hath died for us, and another fitteth at the right hand of God.  
To return to their pride. To make another Mediator is nothing but a proud thing. For is it not a great pride to do contrary to the commandment of God? john. 13. Peter when our Saviour would have washed his feet, he would not, but denied again and again, which though it seemed an humility; yet it was great pride, not to obey the commandment of his master.  
A greater reason he allegeth verse. 19 Because they held not the head: all errors are dangerous: but this is most dangerous of all to take away the head, as which take away our Saviour CHRIST. And therefore the Apostle Peter saith in the latter 
●. Pet. 2. 1.  days shall come such, as shall teach pernicious Heresies, denying the Lord: For as it is in the hurts of the 
A simile.  body, those hurts though small, yet being in the vital parts, as brain, heart, etc. do cost the life, whereas other great wounds will not: so it is in religion, some errors do not hurt the life of the 
Note.  soul, but those that are against the head points of religion, kill the life of their salvation.  
Whatsoever doth overthrow the foundation doth overthrow salvation: As in Popery, Idolatry, and worshipping &c. making another head of the Church.  
And unless it be of the Godhead, all their doctrine is not only errors, but a clean apostasy: for they corrupt all other points. Indeed there be errors, if they held only, and none else, as free will etc. They might be saved, but if they come to this, as to hold worshipping Angels etc. overthrowing the foundation, they exclude themselves, CHRIST he is the only head of the Church, which conveyeth life to all his parts, and to appoint worship to any other is to take him away.  
This overthroweth the Papists that will have the Pope to be the ministerial head which is a foolish thing. For as the head is the highest, so is our Saviour CHRIST alone, therefore not the Pope.  
Again, the head giveth life and motion to all the body, which our Saviour only doth, the Pope cannot.  
Again, in that they say the Pope is a ministerial head, but our Saviour CHRIST needeth none 
Math. 28.  being present by his spirit to the end of the world, giving direction to his Church.  
And the Apostle showing that our Saviour is the head of the Church describeth it, to be tied as the members of the body to the head, so the Church to CHRIST.  
Again, our Saviour is the head of the Church to convey life and sustenance to all the members. And he giveth nourishment not to all alike, but to some more, some less, as they need: for the greater members 
Note.  have more need of succours, and relief.  
Doctrine Doctrine. Not to envy those that have more than we. For if the Lord hath bestowed more on them it is for our good.  
Again, in regard that the members are members of one body and agree with the head, we learn  
That if we be the members of CHRIST and joined unto CHRIST by faith, we must be joined together one to another.  
For as when there is a member out of joint all the other are grieved, so if we be not joined in heart, it showeth that we are not right in CHRIST.  
Our unity must be in CHRIST only, O how 
Psal. 1. 33.  good and how pleasant a thing is it for brethren to live in unity? Where we see if we be joined together in CHRIST, we shall be partakers of all the graces of God, which being powered out upon CHRIST shall descend as the oil which was powered on the head of Aaron, which came even to his skirts. And as the dew of Hermon watereth the valleys so shall it be with us. The 
Ephes. 4.  bond whereby we are to be joined one to another is love, which is the Bond of of perfection.  
The end of the 19 Sermon.   

The 20. Sermon.  COLOSS. 2. V 20. 21. 22. 23. 
20 Wherefore if ye be dead with Christ from the ordinances of the world, why, as though ye lived in the world, are ye burdened with traditions?  
21 As touch not, taste not, handle not.  
22 Which all perish with the using, and are after the commandments and doctrines of men:  
23 Which things have indeed a show of wisdom, in voluntary religion, and humbleness of mind, and in not sparing the body, neither have they it in any estimation to satisfy the flesh.  
THERE were among the Colossians two sorts of false doctrines, under covert brought in among them: one of the ceremonies of the Law, which now were taken away: the other of the inventions of man's brain. Of the first, viz. of the circumcision, and Sabbaths, we have heard, and of the use of them now overthrown. For the other, which had a vain show of wisdom, we have heard, on the worshipping of Angels, that though it have a show, yet hath it no wisdom at all in it. Now he proceedeth to other devices & corruptions, which were crept in among them, in regard of which the Apostle speaketh after this sort.  
Now seeing you are dead with Christ, by whose 
Verse. 20. The Mataphrase.  death you are delivered from the ceremonies of Gods own law, wherewith as with certain rudiments the people of the jews were trained to further perfection, which now they have attained unto in the doctrine of the Gospel, why as though you lived still in the world, do you suffer yourselves to be charged with the ceremonies of the world?  
I say that which you and your false teachers say, Touch not such a thing, taste not such a meat, handle not such a one.  
All which things seeing that through the use of them they are consumed, have no strength to life everlasting, especially being nothing but the doctrines and commandments of men.  
I deny not but that they have a colour and show of wisdom, partly, in that in them there is a worship over and above that which God hath commanded, to whom no service is sufficient which we can do: partly through a kind of humility, & partly in a hard usage of the body: which yet are of no price, seeing they are of things wherewith the flesh is filled.  
The sum is to set forth unto us a confutation of certain ceremonies intended to be brought in among the Colossians by certain false Teachers. Now here first, we are to consider of the things and corruptions themselves, Secondly, of the confutation of the corruptions.  
Corruptions are spoken. 


Generally.  
Particularly, touch not, taste not, etc.     
Which though they be not particularly named, yet they may be conceived well enough, as touching of some bodily things, and tasting of meats.  
Here we observe that howsoever men be dainty 
Note.  of their commodities, and of their liberties, and will go to the Prince before they will go one whit from them. But come there a false teacher into the pulpit to persuade them from their Christian liberty of meat and drink they are easily persuaded unto it, though to their own damage and trouble.  
As the jews would easily to make a calf be brought to forego their earrings. So that howsoever these things are dear unto them, yet in matter of religion (or superstition rather) they will spare no cost, as we see in times of Popery, and therefore the Apostle upbraideth to the Corinthians, that the false Prophets could do what they list with them, & tread them under their feet; so that in superstition, and contrary to the service of God they will part with any thing, in God's service they will not part with a ●ot. In the particular the Apostle useth a notable figure bringing in the adversaries themselves speaking, touch not &c. to show how much they had gained of them, and how far they were carried in their superstition, as not to touch, or taste.  
Where we see the Apostle meeteth with that corruption and superstition in Popery, as if he had seen it. For we see that none might taste any flesh on friday, & therefore mothers, if children had tasted it, would have wiped their teeth.  
And for touching, we see, how that none might touch the holy water, & none might touch the Host, though indeed it was no sacrament, for there was only the bread, and therefore they must have their gloves on. Howsoever our Saviour himself would suffer himself to be handled and touched, and took children in his arms. And this superstition of Popery indeed did begin within an. 100 years of the Apostle, as the stories testify, that in 3. days nay 6. days, they came to such an abominable superstition, that they would not take meat, and if they took any, they would take dry bread, or some unpleasant meat. Nay further, some, to the end they would not take any delight in their meat, they would not eat but riding. And howsoever in those times the abstinence was greater, yet for the latter Popery, the profession of this abstinence continued, even amongst those gluttons, and tun-bellied Monks and Friars, which lived in their surfeiting and gluttony.  
And indeed until a long time there was no Law of fasting, but every one did as he thought good, but after came in the punishment of the Papists, that they that eat flesh should be counted Lowlers. For the confutation of this, the Apostle saith, they are dead with the ceremonies of the Law. For if those, that were once ordained by God, and were profitable for the training up of men to the service of God, were taken away, then much more ought those, that were invented by the device of man, and were never profitable, but rather hurtful.  
And if those, that were once holy, were rejected, much more ought these, that were the profane inventions of men, should take no place.  
And howsoever indeed the ceremonies of the Law were borne withal for a time, and (as one saith) as an ancient matron gravely and honourably brought unto her grave, and therefore the Apostle did bear with them: yet they would never suffer the ceremonies of the Gentiles to be kept: and rejected them, as being unworthy of any thing, but to be cast into a hole. And such were the ceremonies of the Papists, many of them being borrowed from the Gentiles, as the holy waters. etc.  
And therefore this place is a sufficient hammer to batter in pieces all men's ordinances: for seeing Gods ordinances have given place, much more they.  
A second reason against these ceremonies, is for that those things, which they put holiness in, did perish with the use of them. For the meats going into the 
Math. 15. 17.  stomach, and after into the draft, as our Saviour speaketh, the ceremonies about them therefore could do a man's soul no good, for they could not come to any further than the belly, if they come so far, as the holy water doth not. And therefore the Apostle 
Rom. 14 17.  saith, the kingdom of God standeth not in meats and drinks. And in the Corinthians, they are of no profit, especially being the ordinances of men.  
Objection. Objection. Are not outward things profitable, because they perish with the use? What say you of the water in baptism & bread & wine in the Lord's supper, are they not for the strengthening of the faith & c? and yet they perish with the use, for if a man do not eat after, they shall not live.  
Answer. Answer, Howsoever they perish, that they are the commandments not of man, but of God, and therefore he giveth the blessing unto them, which he hath ordained them for: and therefore they are profitable unto us, to assure us in the mercies of God in Christ: whereas other things which are men's devices are not.  
Objection. After the Apostle meeteth with an objection, which might be made of these ceremonies. 1. We do these things, which indeed are the doctrines of men, but can we do too much unto God? For when we do any thing of our own will, we shall declare our dutifulness unto God: For if a servant be commanded to Tresh a quarter a day, and he do a quarter and half, shall he be condemned? So do we.  
Answer. This hath but a show of reason and wisdom, 
Solution.  whereas there is none: For why doth the servant more than he is appointed? It is because his Master knoweth not how much he is able to do. But God is infinitely wise, and appointeth every man his task as he is able, and none ought to go beyond, and therefore howsoever we may exceed men's commandments, and please them, and do well, yet it is not so with God.  
Hear than we see the abominableness of the works of supererogation, that a man can go beyond the performance of the commandments of God, whereas none is able to perform the least aright, this is a detestable thing.  
Question. 2 Another objection, It is of humility to crouch to these ceremonies, and is it not a good thing to be humble?  
Answer. Answer. But every humility is not commendable, for. 2. Kings. 16. 7. Achaz as wretched a King as ever was, when as the King of Israel, and the. 10. Tribes came against him, sendeth to Tyglath Pelazer, saying to him: Thy son and servant, whereas he was a King as good as the other, and in regard of the profession of God, should have gone before all other: In Esay. 57 9 it was said to the jews, Thou didst humble thyself unto the grain: Whereas they should have humbled themselves to God alone: So in Esay. 2. 8. 9 it is said: The people of Israel humbled themselves and crouched to the Idols, which is an abominable humility and baseness, and a pride in that they rise up against God's commandment.  
3 Object. This is to tame the body, by fasting.  
Answer. Fasting in deed is a good thing if well used, but so to fast as to dishonour the body, and to disable it to glorify God withal, is to be condemned. For the body is honoured, when it is kept to be strong and able, cheerfully and thankfully to walk in the service of God.  
Thus the wretched abuse of the Papists in their fastings, and jesuits in whipping themselves, was a detestable thing unto God, as in the Priests of Ball. But that humiliation which is by a diligent and careful walking and labouring in our calling, to the end that by idleness the body be not puffed up, is a commendable humbling & keeping down of the body, but that of the Papists was most abominable, seeing they made their whip and stripes, answerable to the passion of our Saviour Christ.  
Again, the Apostle saith, howsoever they seem, yet, saith he, these are nothing worth: For howsoever in times of affliction of the Church, and upon special occasions, etc. there be greater need of humiliations. But of these ordinary humiliations, when as the body is too much kept under, is contrary to that which the Lord requireth: And therefore it is that the Apostle blameth Tymothy for this, who though he 
1. Tim. 5. 23.  were an excellent young man, yet had this infirmity that he kept his body too much under, for which cause he would drink nothing but water.  
4 And the last reason is, that these were, for the filling of the flesh, viz: they were but belly-matters appertaining to the flesh, and therefore perishable with the flesh, which hath been spoken of before; or for the pleasing of man's fleshly mind: Therefore to be avoided.  
The end of the 20. Sermon.   

The 21. Sermon.  COLOSS. Ch. 3. V 1. 1 If ye then be risen with Christ, seek those things which are above, where Christ sitteth at the right hand of God. 
WE are now, by the grace of God, come unto the second part of this Epistle, where the Apostle doth deliver certain moral precepts of godly life and conversation: And here the Apostle sets forth: 1. those things that are general to the 18. verse of this chapter, and then certain particular duties, of Parents, Children, Masters, and Servants: and after he returns again to give precepts unto them all in general.  
Being through faith engrafted and incorporated 
The Mataphrase. Verse. 1.  into Christ, (as hath been said, and as yourselves profess) as touching sin, dead and buried with him; and as touching newness of life, quickened and risen again: Now if in truth you be risen with Christ, then as Christ rising remained not on earth, but ascended up into heaven, where under God, as touching his Manhood, he is exalted in power and majesty above all Powers and Principalities, in heaven and earth; so you by seeing and seeking after the graces that come from above, ascend up whether he is gone.  
The sum of all, which is a general exhortation to holiness of life, and sanctification.  
The parts are two exhortations. 


1 To newness of life.  
2 To mortification day by day till we be slain by death itself.     
There are some things to be learned of the comparing that before with this: 1. After the Apostle had laid down the grounds of true doctrine, and overthrown the false, he now teacheth wholesome duties of good life.  
Whence we learn that except we be grafted into CHRIST, we cannot possibly bring forth any good works; And therefore the Apostle layeth down first the doctrine of justification by CHRIST alone: And therefore if men have not faith, the best works are sin, not to speak of Nunneries, which are the nests of vermin.  
Further this is to overthrow the Papists, that think by the natural power, they bring into the world, before any grace is given them of God, they can do good works, and after they merit and deserve it: whereas it is evidently taught here, they are all sin before they be grafted into CHRIST.  
A second thing is, that the Apostle, upon the doctrine of Christianity, buildeth good works: And therefore in the Epistle to the Romans, he telleth that nothing can be done without faith, then after he exhorteth to 
Rom. 14. 23.  good works. So to the Galathians, having Preached faith in CHRIST, he persuadeth them to do good works. In vain we make profession of good works, and bring forth nothing in our life and conversation. jam. 2. 26. Faith without works is dead. If a man knew all the things in heaven and the earth, and he were mounted up as high as the Angels, yet if his life be not answerable, he had been better never to have made profession.  
When the Apostle hath spoken against Circumcision, new Moons, and Holy days, save the Sabaoth, of touching and handling, a man will say, what will you have us do nothing, of this, then let us set the cook on the cook, let us eat, and drink, and make good-cheere, and take our pleasure: The Apostle answereth, that the Lord hath not taken away the yoke to follow our own lusts, but to glorify God thereby. And therefore it hath been found that they have taken more pains to go to hell than others have done, because we will not fast, and pull down our bodies: but they condemn Papists alms, because they give none themselves.  
1. Point, an exhortation to quickening and newness of life.  
If ye have been raised, etc. where the Apostle layeth us to our trial, and giveth us a notable trial, whether we are of CHRIST, for than we are raised up to heaven, but if we be grovelings, here in the things of this life, than we are not risen again, but are on earth: for all these go together: for he that is grafted in CHRIST, he is quickened, and he riseth with CHRIST: for he rose not on earth, but into heaven.  
Now let us examine whether we are risen with CHRIST, which is if we ascend, which may be known if we seek the things above.  
Seek, that is to have a care: for that a man seeketh, he desireth to come unto, and takes care for, and so the Apostle saith: a man must study and muse with himself. So Solomon willeth we should dig, and labour for wisdom, otherwise it is no sign that we are risen with CHRIST.  
Now let us consider if we be in the number of those, that seek after heaven. There are found many, that seek for things of this life, and change countries to make themselves rich: But how many have come to seek the word? nay when they have it brought to their door they do contemn it, these are far from being raised with CHRIST.  
There are 2 things in seeking 


1 Knowledge.  
2 Practice.     
Now let us examine whether our ears are bored, and whether we gape for knowledge, as the earth doth for rain: So saith David, when he was in the wilderness pursued by Saul, O how have I desired to 
Psalm 63.  come unto thy Tabernacle! though he knew never so much. Let us labour to be in the number of these: but if we have been slack in this, then let us see what we have been in the other, for it is easier to know the will of God, then to practise it.  
Sitteth at the right hand. i; where we must continue in knowledge and practice, as also to teach us that CHRIST sits.  
After he sets forth our seeking, by the cause, for if we have no savour of the things that are above, we will never seek them: For till such time as we have alone to the things above, it is impossible to seek for them.  
And therefore it was well said, that the delight doth perfect the action: where the desire is, there will be doing.  
Psal. 119. MEM. O how I love thy Law! and therefore 
Psal. 119. 97.  my study is in it all the day long: so that without love we should not love and study after it. O taste and see how good the word of God is if you had once tasted it, you would seek after it.  
The Apostle Saint Peter, exhorteth them to avoid 
1. Pet. 2. 1. 2.  all malice, guile▪ and envy, and as new borne babes to desire the sincere milk of the word (If you had tasted) And he saith tasted, alluding to young children newly borne, that at first will not taste, but the mother useth some means, but after they come to it: so if we have tasted of the word, we will seek after it.  
The end of the 21. Sermon.   

The 22. Sermon.  COLOSS. 3. V 2. 3. 4. 
2 Set your affections on things which are above, and not on things which are on the earth.  
3 For ye are dead, and your life is hid with CHRIST in God.  
4 When CHRIST, which is our life, shall appear, then shall ye also appear with him in glory.  
WE are entered into the second part of the Epistle, which is an exhortation to a good life, drawn from the former, in the first Chapter.  
Set your. 1. Love not the things that are on earth. Now we are to know what things we are to savour of, that we savour not of these.  
There ceremonies, that were before spoken off, as touch not, taste not, etc. these are earthly things, which a man must not set his mind on.  
There are other things on earth, as goods etc. we must not affect them. 1. not set our minds on them and our affections, and much less on drunkenness etc. we must not have to do with ceremonies, and drunkenness etc. these we must not so much as savour, no not have any thing to deal with.  
Neither are we to set our mind on those, that are 
1. Cor 7. 31.  lawful, as on apparel, goods, nor meats, and drinks etc. We must use this world as if we loved it not. For these are so contrary that one cannot love them, but we must hate the other, no man can serve God, and Mammon, Math. 6. 24,  
Objection. The reason. If we be truly dead, than we must 
Verse. 3.  needs taste and savour of these. For as CHRIST after death rose again, so if sin be dead in you, than you will rise to the taste of the things in heaven, and the reason why we love this world so, is because we have no hope of a better, and therefore are laoth to leave this. And here also because it may be said, the Colossians are subject to troubles, besides the sins that they carry about with them.  
To this he answers, it is true it is hidden, that the 
Solution.  world seethe not this salvation, and hidden from you, that is, that you have not such a feeling of it, as you shall have. And yet as a thing hidden, that it shall be seen.  
Hope is of things, that are not present, then seeing our salvation is by hope, therefore we shall receive 
Cant. 1. 4.  it. Things that do scarce appear, yet they are, so of this, Cant. 1. look not on my blackness: it is true that I am black, despised in the world, yet I am comely, and like the trees of Cedar, and the tents of the Arabians, which tents were to be removed when they had dwelled a while in a place, yet I am as fair as those in the curtains of Solomon.  
So that we see here that the Church is not so beautified and glorified here, as it it to be esteemed.  
2. Reason, is, because he is the keeper, it is safe, no man can take it away, and therefore Cant. 26. The Church is compared to a steep rock, where no 
1. Pet. 1. 5.  man dare come to her. And this is that, that Peter sets forth, that we are preserved by the power of God. It is ready to meet us, when we depart: and the power of hell is not able to prevail: and therefore it is said, it is hid with God.  
3 Reason. It is hidden in CHRIST, who appears 
Vers. 4. 3.  not as he is, nay not as he shall be: for he is appointed to have all his subjects. As it is a glory for a King to have many wait upon him, so he estemees it a great glory to have his children about him.  
Doctrine And therefore the doctrine is, if the masters glory be hidden, why should not the servant be content, not to have that glory, as he should, or to be discouraged at our light setting by, seeing we are in a strange country.  
For a man regards not his estimation in a strange 
Note.  country, as at home, no more should we. Here we are strangers, what matter is it though we be contemned? Another thing, that when CHRIST shall appear, we shall also appear, that is, in the last day with him in glory. This is a singular privilege for us to think of.  
Esay. 60. Where describing the estate of the children of God, from that▪ that now it is, he useth a fine speech. There shall be as great difference between your state now, and that estate you shall then be, as there is between the brass and the gold, and betwixt the wood and the brass etc.  
You shall not have the Sun & Moon, it is marvelous delightful to see the light of the Sun and Moon, but then they shall not need it: for God shall be their light, and he shall not go down.  
This is more notably set forth in the revelation 
Revelation. 21. 10. 21.  where it is said; That it is a City on a hill full of precious stones, impossible to be found in the world, the gates of precious stone, the streets pure gold. These are means to point at, not able to express the glory of it. If we will hear of this further, it is said that when CHRIST was translated, Peter took such delight in seeing Moses and Elias translated, that though he were in his natural body yet he took such delight, that he said: It is good for us to be 
Math. 17. 4.  here, let us make our abode here.  
And then sure if they had such delight, when they were in their natural corrupt bodies, then much more when they shall be changed: then the joy shall be such, as no eye hath seen, nor ear hath heard etc.  
And then it will follow that they will leave those filthinesses that they have here with them, as it is said in the next verse. It follows;  
Mortify etc. This that followeth standeth in 2. parts, first in forbearing to do sin, and 2. to do those things that are good, and the 1. lasts to the 12. verse.  
And first for mortification, which is partly laid out in these two verses.  
And to the intent you may carefully seek after 
The Metaphrase. Verse. 2.  them, ye must first savour and set your affections upon the things that are above, and consequently not to set your affections upon either the former corruptions of false doctrine, or else upon the defilements of a corrupt conversation of life: or finally upon the perishable transitory things of this base world, all which are mere earthly.  
Unto which distaste of earthly things you are called, in that you being risen with CHRIST, are consequently dead with him. Where if haply you should object, that there is small wisdom to quit your former life, not being assured of another, and should ask how it should appear you live, seeing beside, the afflictions you are exposed unto, you feel the daily encumbrance of sin, which dwelleth in your mortal bodies: It is true that it is not so apparent, as that which is hidden from the world, and of yourselves not so fully and feelingly understood. Howbeit that ought not to dismay you: first, for that it is laid up with God, who is a true keeper of it. And secondly, for that as your life is hidden, so is CHRIST'S life and glory, who is the head.  
4. And lastly, for that when CHRIST, of whom you have life, shall be made manifest in glory, then shall you also with him appear glorious.  
Wherein we have to consider of the exhortation to abstain from certain vices, secondly the reason, whereupon it is laid, viz. the punishment. It seemeth 
3. Reasons why sins are termed members. Reason. 1. Rom. 7. 25.  very strange that he should call sin the members of a man's body: and the reason is first because the Apostle else where calleth sin a body, and then it is fitly said that the particulars thereof be the members of this body. 2. Our sin may be called members, for that they are so grafted and deeply set as members in the body. And this is notably set forth in Math. 5. 18. If thy eye offend pluck it out etc. if thy foot etc. Where our Saviour doth as Paul doth here compare sin to our eye, and hand, and foot: for that we come to them by our sight, by handling, yet we must pull them out. So violently we must strive to pull out our sins as a man to have his eye pulled, yea and though they were sins as dear unto us as our eye, our hands, feet etc. excellent instruments & dear. Now some will abstain from drunkenness, stealing, and yet are given to whoring. And therefore 
Heb. 12. 4.  Paul insinuates that we should strive with sin unto blood. Every Christian, that doth not strive even to blood, if need be, he shall not be cro●ned.  
Reason. 3 Lastly, they are called members, because look how many members we have, so many instruments we have to allure us to sin, which we are the more to be ware of: And therefore as the Apostle saith, as we have given our members as weapons of unrighteousness to sin, so now let us give our 
●●m. 6. 19  members servants unto righteousness in holiness.  
The end of the 22. Sermon.   

The 23. Sermon.  COLOSS. 3. V 5. 6. 7. 
5 Mortify therefore your members which are on the earth, fornication, uncleanness, the inordinate affection, evil concupiscence, and covetousness, which is idolatry.  
6 For the which things sake the wrath of God cometh on the children of disobedience.  
7 Wherein ye also walked once, when ye lived in them.  
WE have entered upon the fifth verse, which we are now to recontinue. The sum and drift is an exhortation to the mortification of sin, and especially of such sins, as had greatest sway among the Colossians.  
Consider the 


Exhortation in the. 5. verse.  
Reasons whereon it is grounded, contained in the 6. and 7. verse.     
The exhortation is, mortify your earthly members, or members upon the earth etc. One reason is drawn from the punishment: because the wrath of God is against such persons, as offend in these, or any of them.  
Another reason, because they had been such persons, and therefore must not be so hereafter. In the exhortation we have heard that a man is a whole lump and body of sin, whereof every sin is a member. Again, because sin is so nearly joined and hardly tied to us that they can hardly be draw from us.  
They are called earthly, because they draw us from heaven and heavenly things. Which is meant not only of the body, but also of the soul, not in regard of the substance of it, for that is a spirit, but in regard it tendeth unto such things.  
Now we are to come to the particularities. The Apostle speaketh against certain sins against the seventh commandment, of adultery. Which the Apostle nameth, viz. not those, which all men hold to be sins, & confessed to be so, as whoredom. etc. But he setteth against those sins which the world doth smally account of.  

1. Fornication,  
2. Uncleanness.  
3. Wantonness.  
4. Concupiscence.   
For the first, fornication. The Apostle speaketh against it: for amongst the gentiles it was accounted to be no sin, or rather a small sin, doubting of it. And therefore acts. 15. In the general council the Apostles concluded that it should be abstained from, as a most shameful and horrible sin. So that passing by the grosser sins he beginneth with this.  
This the Apostle proveth to be a shameful and 
1. Cor. 6. 19 20.  vile sin. For hereby God is put out (1. Cor. 6.) of his possession, for seeing our body should be consecrated unto God, what a shame and horrible thing is it, when men should make it a stews to the Devil?  
Again, an other reason: In that he that committeth fornication maketh his body the member of an 
1. Cor. 6. 15.  harlot, which should be the member of CHRIST, so that as much as in him lieth, he maketh CHRIST also a member of that body.  
Again, an other reason: This sin is against the body, for other sins are without the body, and the occasion, as is the sin of drunkenness: But this is against 
1. Cor. 6. 18.  the body itself, making it filthy and unclean, and subject unto diseases.  
This sin the Apostle standeth so much upon, because that they esteemed so light of it: And is not the same thing now that men lightly esteem of it and count it a Trick of youth, etc. and if the worst come they can marry the party with whom they have fornicated, but the Lord doth not so esteem of it.  
2 Uncleanness) Meant all manner of unclean words and deeds, which do not reach unto the act of fornication, as all manner of unclean kiss, and speeches tending to uncleanness, though they come not to the height of fornication; and therefore we see how lightly men esteem of these also, yet they are horrible and vile in the sight of God. And howsoever men say, they think no hurt, yet as where we see smoke, we say is fire: so where these are, there is a fire of concupiscence.  
3 Wantonness:) The word signifieth passions: but as in other places where the Apostle speaketh of this sin, so here it is taken for wantonness, whereby is meant all lightness of the eyes, apparel, gates or other behaviours, tending also to fornication and uncleanness.  
Lastly concupiscence, which is the least sin against the 7. Commandment, which is the desire of uncleanness with consent, Mat: 5. 28. for desire without consent, belongs to the last Commandment, which our Saviour CHRIST noteth.  
Another sin, which the Apostle speaketh against is covetousness, coming near to that uncleanness.  
First, by covetousness is not only meant when any do wrest and wring whatsoever they can lay hold on. As the Prophet (jeremy 8.) saith, They get their goods falsely: But there is beside an other thing, when they have an earnest desire of the muck of the world, which cannot be satisfied, as the Prophet Esay saith, They desire to join house to house, etc. signifying 
Esay 5. 8.  an excessive desire of riches, which cannot be satisfied.  
But further, another covetousness, which here is to be abhorred, when a man rejoiceth in his riches, and takes them to be his credit or honour, as in job 31. where he purgeth himself, as of trusting in his ricches, so also of his rejoicing in his riches, though he was the richest man in all that country.  
Thus he that is not content with his estate, but thrusting himself into divers Trades and Occupations to enlarge himself, is a covetous person. And this is a notable sin, and so much the more fearful in that it is not called in question by men, by the Church, nor punished.  
This the Scripture speaketh against, as that it is a vain and unprofitable thing, for whatsoever they scratch they shall carry nothing out.  
Again, 1. Tim. 6. 9 It casteth a man into divers evils and noisome lusts, for it maketh him to have a shipwreck of conscience, and so is that which deprives him of all good arguments of comfort.  
But of all places none more notable against this 
Note.  sin then this place here, that it is idolatry. Now idolatry is strictly and largely taken.  
Strictly, when a man doth fall down and worship idols and images in steed of God.  
It is also taken more largely: for that when a man's heart is drawn and stolen from God, and is set upon any thing whatsoever, as upon meat and drink: the glutton maketh it his God, etc. so of uncleanness, etc. But yet more notably covetousness is called 
Note.  idolatry, because first it maketh him that is covetous to be proud, and lift himself above others. Again, it makes him to trust in his riches, which adultery, and fornication, & other sins do not work in a man. For none is proud and confident in their filthiness, etc. And therefore it is that the Apostle both to the Ephesians and here, calleth this idolatry. And therefore 
Ephe. 5.  idolatry is not only among the Papists, but even to be found amongst us that have renounced Popery. And would they could not charge us of this idolatry, when they say there is so little alms to the poor, etc.  
And the Apostle nameth this idolatry to the Colossians, from whom Idolatry was abandoned, and therefore noteth that it is a shame for them having abandoned idolatry to maintain this. Thus much of the exhortation from sin.  
The reasons follow: The first is drawn from the punishment of God, that the wrath of God cometh upon the children of disobedience in these things.  
This is a great and fearful thing to have the wrath of God against a man. The loving countenance of God is a great and excellent thing: And therefore David saith, thy loving countenance I desire 
Psalm 4  above gold, corn or oil.  
Psal. 31. In the loving countenance of God is life and joy: so on the contrary, in his wrath is death and sorrow.  
Saloman saith that the anger of a Prince is like 
Prou. 16. 12.  the roaring of a Lion after his prey: what is then the anger of the eternal God?  
By the wrath of God is noted the effect of the wrath of God, that punishment, death, condemnation, which is the reward of the wickedness, spoken of before, proceeding from the anger of God, as the cause.  
Objection. Why doth he say the wrath and not the punishment?  
I answer, to the end that we should as loving 
Solution.  children, more fear and be grieved at the wrath of God, then at the punishment.  
Another reason because where the wrath is, there will come punishment: if God be angry he will certainly punish.  
And howsoever men do not regard this, because the Magistrate doth not punish, yet if he neglect, yet the Lords sword is ready drawn, and fearfully will revenge. And it is a fearful thing to fall into the hand of the living God. Heb. 10. 31.  
In that he saith (is upon) in the Present Tense, it noteth 
Verse 6.  a continuance of the punishment of God, so that even the very sin itself is a punishment of God. And therefore Rom. 1. when men would not hearken to the word, the wrath of God from heaven is powered upon the sons of disobedience, by all that rabble of sins there recited in the most of that Chapter, which are judgements of God.  
So that howsoever men feeling no smart upon their bodies, yet if they could feel indeed the wrath of God in these, they should see how fearful a punishment it is to be given over to drunkenness, fornication, and the like. We see the effects of God's wrath on this sin. In Numbers we read of twenty and four thousand slain for this sin: And for the defiling of Dinah a whole City was destroyed. 
Gen 34. 27.   
And therefore seeing sins unpunished upon the whole land, therefore it behoveth the Magistrate to look narrowly so far as the law will reach, to punish this sin sharply. The not punishing of the ravishing 
judg. 19 & 20. 46. 48.  of the levites wife, cost the Beniamites much blood and loss.  
And howsoever we renounce the error of the Manichees, yet we in practice affirm their assertion, that God was a fierce and sharp God under the Law, but a merciful God under the Gospel: But God is the same, and will the rather punish 
Psal. 102. 27.  this sin, because we have received more graces than they under the law, and perforce we are to look for greater and heavier judgements if we do provoke him.  
And this belongs to russians, & to them which say, so that I be spared unto the end, I care not, God is merciful. yet let them know, that if they defer their 
Note.  repentance till the end, and live in their pleasure, yet though they live the life of Methushelah in their pleasures, one moment in hell shall exceed in torment all those pleasures.  
Upon the children of disobedience.) Where we see that 
Verse. 6.  the Lords judgements are executed upon the unfaithful and wicked; which the Lord doth (as the Lacedomonians) 
Note.  who to make their sons hate drunkenness, would make the servants (which they loved worst) drunken. So doth God after a sort, who to make his children hate their sins, doth punish the wicked, but his children are not punished; and yet they scape not free: for we see David for his adultery 
2. Sam. 13. & 15. & 16. 22.  and murder what judgements followed, his own Concubines were defiled by his sons, he was almost driven from his kingdom, and one son slew another; yea after his death blood ceased not from his posterity, as in the beginning of salomon's reign; yet this is not a punishment: for a punishment is death, which only is to the wicked, but to God's children a Correction.  
Another reason which the Apostle rendereth, is because 
Verse 7.  such they had been in times past: and yet were received to favour and mercy by the Lord. And therefore it behoved them to beware of their former sins, to walk like new men, being received into a new state.  
For what a mercy of God is this to receive us, when we have even spent ourselves in sin? What master, when a man hath spent himself and his 
Note.  strength in another man's service, will take this man to himself, and make him his servant? But the Lord doth so, he taketh us, though we have been gross sinners, and he doth account us as if we had not sinned: As in Ezechiel he saith: If the righteous 
Ezek. 18. 21.  man forsake his righteous ways, I will forget his righteous deeds. Contrary: If a wicked man repent, and do the thing that is good, he shall not die, but live.  
Doctrine This teacheth us not to continue in our sins: for if we be fallen, let us rise. Is it not a shame to take a fall and lie by it? But sin is a fall. It is sufficient 
1. Pet. 4. 4. 3.  (saith S. Peter) that we have spent the time past, as do the Gentiles.  
Again, we are wounded by sin, and therefore 
Note.  we ought to return to be healed: for what wounded man would not desire to be healed? and therefore we are to return betimes to the Lord, to forsake our evil ways, how long soever we have lived in them before.  
Walked.) Here the Apostle maketh a difference between the wicked man, that goeth forward in sin, and the children of God, that fall by infirmity: as DAVID, that having falled, yet continued not in it.  
When ye lived in them.) This is the cause that they 
Verse. 7.  walked in sin, because sin was strong in them: it was so powerful with them, as that they lived in it. And therefore we are to mortify sin in us, that it may decay: for the life of sin is the death of a sinner, and while a man lives in sin, he is in the state of death.  
And therefore let us examine ourselves whether sin have that force, that it makes us come at a call; let us search if we live in it: for if we do, then shall we walk and run after it, and perform the desires of it; Therefore he saith: Wherein ye walked, when ye lived in them. 
Verse 8. This Metaphrase should have been placed in the beginning of the Sermon.   
Wherefore being assured of another life, mortify your members that are earthly and carnal. If you ask what? I cannot reckon up all, but I will touch some, those specially that you are infected with, whereby you may easily conceive of the rest, such as are fornication, unclean behaviour, wantonness, evil concupiscence, and covetousness, which (besides the excessive desire of goods) is a kind of idolatry, for that men do put their trust in riches, that are covetous.  
For every one of the which, the wrath of God cometh on those that remain in them.  
And the rather mortify these sins, as in times past you have practised them, when being given unto them, your natural corruption, as a kind of life, gave power and moving for the practice of them.  
The end of the 23. Sermon.   

The 24. Sermon.  ab. 3. V 8. to the 12. 
8 But now put ye away even all these things, wrath, anger, maliciousness, cursed speaking, filthy speaking out of your mouth.  
9 Lie not one to another, seeing that ye have put off the old man with his works.  
10 And have put on the new, which is renewed in knowledge, after the image of him that created him.  
11 Where is neither Graecian, nor jew, circumcision, nor uncircumcision, Barbarian, Scythian, bond, free: but CHRIST is all, and in al● things.  
THE Apostle proceedeth in the exhortation begun. The drift as we have heard, is to move us to holiness of life and good example, which he hath spoken of in the second Chapter before. But now (saith he) put you away all these things, wrath, anger, etc.  
As if he should say, seeing that you are called 
The Metaphrase. Verse 8.  to the hope of a better life, lay aside far from you, as things the which you cannot abide to be in your sight, not only the grosser sins before mentioned, but also all manner of sin, without endeavour whereof there is no true mortification. For example, anger, heat, from whence cometh malice, which breaketh out at the mouth, by railing and reviling.  
Specially when you cannot truly charge them, take heed you lie not one against another, but putting off, as an old and rotten garment, the old man, which you bring from your mother's womb, with the actions thereof, as it were so many tatters.  
Now least being found naked you be ashamed, put on, as a new and comely garment, the new man: which if you ask what it is, it is the same part which is renewed in you, to the likeness of him that made you: which likeness consisteth in the knowledge of God.  
Whereby shall come to pass, that howsoever the false teacher's place in it being a jew, rather than being a Gentile, circumcised, rather uncircumcised: & the opinion of the common sort is, that the Barbarian, & Scythian is in a far worse case than the Roman, and the servant but a beast, in respect of the freeman: yet with God there is no difference, seeing CHRIST, whom by a new birth they have put on, is in all, and is all that God respecteth, and accepteth of.  
The sum of all which is a very earnest exhortation to godliness and holiness of life: The which standeth: first, in the proceeding of mortification, and putting off the old man.  
Secondly, in the quickening and putting on the new man.  
Now lay aside) as if should say, heretofore ye have 
Verse. 8.  walked loosely before ye were called, but now ye are called: this state requireth another condition, another kind of life. And therefore those, that have heretofore lived in idolatry, wantonness, drunkenness, 
Note.  seeing now they have gotten a new name, and profession, must walk after a new sort, holily.  
And therefore the Apostle exhorteth in another place after this sort, ye live not now in darkness: but 
1. Thess. 5. 4.  by the Gospel are called to the light of the Gospel: Now men in darkness have on ragged garments, but in the light will go more cleanly. And therefore the Apostle saith: they that are drunk, are drunk 
1. Thess 5. 7.  in the night: but now that ye are called to the Gospel, your light can never go down in that regard: And therefore it is a shame for you to give yourselves to drunkenness, uncleanness, covetousness, malice, evil speaking, etc. So that it is a more fearful sin which is committed under the Gospel.  
Thrust away all) the word signifieth a violent thrusting away a thing with hatred.  
Doctrine. Doct. We learn that we are to loathe and to abhor, and cast away sin from us.  
And there is a great cause we should abhor sin, which is a most abominable thing, which the Prophet describeth speaking of the graces of God 
Esay 4. 4.  to his children, saith: God will wash away their blood, and not only that, but their filth, viz: comparing it to dung and the most filthy excrements, which can come from us.  
So that if we cannot abide our excrements nor the savour of the excrements of others, much more ought we to abhor this, which is more detestable. And therefore if we being in our sweets, and fine apparel, and yet have these about us, what are we but most loathsome and abominable?  
All these things) Here is a notable exhortation to mortification, by the which we may learn this, viz: Doctrine That he, that putteth not away all sin, that is, which detesteth and laboureth not against all sin, is not truly mortified. And therefore whereas some by nature, education, ill custom, and bad companions, are more given to one sin, then to another, yet we ought as to reject other sins, so these, which we are most prone and ready unto.  
Therefore if thou abstain from murder, and that 
jam. 2. 11.  as thou thinkest for conscience of sinning against God, though thou do not kill, yet if thou commit but adultery, thou art guilty of all the Commandments of God: for he that hath no conscience of 
Note.  foam one Commandment, hath no conscience of God's Commandments at all, for God's cause.  
It followeth; wrath, anger, malice, etc.  
More particularly these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signify both one thing, howbeit in regard of the divers dispositions of them, in whom they are, they be distinguished▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is anger, which continueth in some by nature, that are long ere they be angry: but if they be angry, it is hardly quenched, being as the coals of juniper: and these, because they are not easily provoked, therefore they favour and flatter themselves that it is no such great sin.  
Again, the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is also an anger according to the disposition of an other sort of men, which will be soon hot, and soon cold, and therefore think it a small sin; but both these the Apostle here condemneth: For anger is a grievous and fearful sin, and therefore many Heathen have writ against it, as that which for a time bereaveth a man of his wits. In a man of much anger is much sin: For anger is cruel, 
Prou. 27. 4.  and wrath raging, Eph: 4. 27. anger is a giving of place to the Devil, if it exceed. These sins are the causes: the sins that follow are the effects of these:  
and they are either 


Inward, viz.  
malice  
or outward 

Evil speaking, reviling, and lying.       
Sometimes for the word used for malice, sometimes taken for all manner of evil and sin, sometimes 
Math. 6. 34.  for cares, as in Matthew: the malice of the day is sufficient for the day.  
Here it signifieth with anger, a desire to be avenged, and a seeking also to be avenged. This is contrary to the mildness, which is spoken of before, & followeth, which is a willingness in men to do good.  
This is a thing clean contrary to the nature of God, and therefore aught to be clean contrary to the nature of man, for as the Apostle saith, none will hurt his own body. Now we are the flesh one of another: 
Eph. 5. 29.  and therefore the Heathen men say, that every one is a God, or devil, one to another.  
Evil speaking: This is a grievous sin, as that which taketh away the good name of a man, for we know a good name bringeth comfort unto a man: therefore it is compared to the sweet ointment, that 
Ec. 7. 3.  comforteth a man, and therefore he that taketh away a man's good name, is as it were his hangman, and murderer, in the time of his trouble, when this comfort should most stand him in stead.  
Again, besides that the name of men, the name of God also is blasphemed, for every child of God carrieth the name of his father in the forehead of his profession. And therefore Rom. 2. the Apostle saith that the jews caused the name of God to be blasphemed.  
Another fruit of malice is reviling, as we see when men are maliciously bend towards any, we see nothing is so vile and filthy, but we will give it in their teeth; And though this be expounded of adultery and uncleanness, yet because that hath been spoken of before, and this is the common place of anger, it seemeth rather to be referred to it, though the other be an abominable sin.  
Again, malice hath another foul and shameful effect, viz. to bring forth lying one of another. For if they can get any shameful report of others, which is true, they will not stick, but cast it forth: but if they can get no truth, they will invent lies against them to disgrace them. But the Apostle saith, that though it be truth, yet we ought not to revile one another, nor to use any such reports, by repeating their sins: for it is the duty of the magistrate or minister to rebuke, not of a private man in his own quarrel to revenge himself.  
Another reason he useth in bidding us to put off these old rags of sin, where he useth a notable metaphor, comparing mortification to a putting off, of our clothes and sins, to filthy torn rags. And 
Note.  therefore as a man will be ashamed of filthy rags, and therefore will cast them off before he come in company; So ought we to do, being come into the Church of God.  
But especially when we are to come into the presence of God, into the service of God, we are to cast of these tatters of sin, for as if we are to go before a Prince we will not go in any loathsome apparel, much less coming into the presence of God should 
Math. 22.  we come in our sins.  
And therefore our Saviour CHRIST, when the man came not in a wedding garment, but was in a beggar's garments, bids cast him out.  
Objection. Objection. But he called beggars, and therefore what other garments can he look for at their hands?  
Answer. It is true, we are all beggars, and worse. 
Solution.  nay worse than the vilest rogues and vagabonds, before we come to him: But being admitted into his house, he offers us royal garments, which if we put not on, casting away our old rags, our judgement is the greater.  
The old man 1. the original corruption, which 
Verse. 9  is the root of all sin, and therefore is called 
Rom. 7. 14. 23.  sin itself, and a law of the members, for that it giveth direction to all the members, as a law, to do that which is nought, as it giveth direction to the 
Note.  hand, foot, eyes, and tongue, to sin. Therefore in Rom. 7. 25. the Apostle saith, I serve in my flesh the law of sin. And it doth not only give direction, but as a law, it ruleth us: for we can no sooner have a wicked motion, put into us, to be moved to a wicked thing, but presently it setteth us in hand, and setteth us about it, till we be regenerated.  
The second part of the exhortation to quickening: put on the new man: where regeneration and newness of life is compared to a new garment, which is to be laboured to be put on of us, because it pleaseth God, and his holy Angels, and Saints.  
And if we desire ornaments to deck ourselves before men, much more to deck ourselves with those ornaments, which may be acceptable before God. And therefore these are said in the Proverbs to be ornaments, habiliments, precious, chains, bracelets etc.  
That it is called the new man, as that which maketh a man a new, though he be but young: & though he be an old man, yet by this means an old man is made a new man, if he have piety and godliness in him, it maketh him to flourish and bud again; though his hand fail him, yet if he have the hand of faith, if his ●oot fail him, yet if he have the foot of holiness and righteousness to walk to heaven, he is in an excellent estate. Whereas contrariwise, he that is young, and is not regenerate, is an old man: and therefore he that is both un-regenerate and old in body, he is in a pitiful case.  
What is it to be a new man? to be renewed in holiness and righteousness. Hereby is set forth what we are by creation, what by nature, what by grace and regeneration. For the first, when we were created, we were made holy, like unto God, not of the nature of God, but like in holiness and righteousness.  
But what are we now? void of knowledge of God and of righteousness. For what we know, we only know so much, as should make us inexcusable: no saving knowledge, much less are we able to walk righteously before God.  
The excellent estate, that we are restored unto, is here set forth, and in the Ephesians more plainly, 
Eph. 4. 24.  to be renewed first in the knowledge of God, secondly in the walking holily before God, and thirdly in walking justly and uprightly before God.  
So that now we are to see the excellency of our regeneration. For howsoever the creation of man was a more excellent work than to make the world, and therefore the three persons are brought in consulting 
Gen. 1. 26.  together showing an excellent work. But 
Note.  to make a Christian man is a greater work, then to make a man: for then in the creation there was no let nor hindrance: But now since our fall, there are hindrances▪ as namely Satan hindereth, and our own corruption hindereth, and therefore this a more excellent work.  
Again, we are restored to a better state than Adam, for his was earthly, and uncertain: for he might 
ler. 32. 40.  fall, as he did: we may slip, but we can not fall eternally, being once called truly, Ps▪ 37. 24. 28. &. 1. Pet. 1. 5.  
Again, Adam was subject to temptation, and therefore by temptation had a fall of the devil: but the time shall be when the devil shall have no power to tempt us in the heavens: And therefore our estate is more excellent▪ and this work more excellent.  
Quest. Quest. Why then did God let Adam fall? Solution. Answer. To show a greater favour to his children in CHRIST: Doctrine from hence we now learn that those, that have not part in this knowledge, and holiness to God, and righteousness to man, have no part in this regeneration: And therefore let every one examine whether all these be in him, or are begun, or no: if any be wanting; then there is no token, that he is the child of God  
Lastly, whereas he saith, there is neither Grecian▪ jew, Barbariam, free, bondman, but CHRIST is all, and in all things. He showeth that all, which are partakers of this regeneration, and are renewed after the image of God, are all of like account in the sight of God, for God accepteth not the persons of any, more than of another. The which serveth for the comfort 
A comfort for servants and mean people.  of those that are servants, or in base estate than other men, that they need not be discouraged thereby: for if they feel themselves renewed in knowledge, wisdom, holiness and righteousness, their estate is as good, as of any, in the sight of God.  
The end of the 24. Sermon.   

The 25. Sermon.  COLOSS. 3. V 12. to the 16. 
12 Now therefore a● the elect of God, holy, and beloved, put on tender mercy, kindness, humbleness of mind, meekness, long suffering:  
13 Forbearing one another, and forgiving one another, if any man have a quarrel to another: even as CHRIST forgave you, even so do ye.  
14 And above all these things put on love, which is the bond of perfectness,  
15 And let the peace of God rule in your hearts, to the which ye are called in one body, and be ye amiable.  
WE have heard how the Apostle after he hath set down unto us the doctrine of the Gospel, hath exhorted all men to holiness of life, consisting in mortification and quickening.  
Of the first we have heard, and entered into the second: we have heard a general exhortation to quickening, which we have heard to be described, by the new man, and is more particularly expounded, and set forth in this text. As if he should say.  
To come to a more particular description of the 
Verse 12. The Metaphrase.  new man, deck yourselves (as it becometh the Elect of God, and such as are holy through his love, the cause both of your election and holiness) with tender compassion, easiness to be employed, humility, mildness, long-suffering.  
Which virtues must be declared effectually, not only in forbearing one another, but also in frankly forgiving one another, if any have a quarrel one against another, even as CHRIST hath frankly forgiven you, even so do ye.  
And though those be singular virtues, yet above them all, as the root and mother of them, deck yourselves with love, which is as it were a bond to bind in a bundle, those, and all other virtues, tending to perfection, and without which there is no soundness in any of them, what glittering show soever they carry.  
And though the spirit of the old man within you, hath a desire to contend, yet let the peace of God bear the sway and overcome: unto the which peace you are evidently called, in that you are members of one mystical body. For the better entertainment of which peace, be grateful one to another, as well in conferring, as in requiting benefits.  
The sum is a declaration and setting forth particularly of the new man, which we are exhorted to put on.  
First, he sets forth the particular virtues: then the mother of them.  
He had before exhorted them to put on the new man, renewed in knowledge, and holiness:  
Now a man might ask what this new man is? and therefore he setteth forth what it is by every quarter of it: what cloth and cote we must put on.  
Hear the Apostle noteth that naturally we are all 
Note.  naked, and shameful in the sight of God: and therefore as modest persons will be ashamed to look on their own nakedness, so we naturally are naked and detestable in the sight of the Lord▪ and therefore we must be ashamed of our nakedness, and labour to get on those garments, whereby we may be holy and covered in the sight of God, which else are abominable in his sight.  
This was it that the Lord exhorteth the Church of Laodicea, That she thought herself rich, etc. but thou art naked and poor: and therefore come and buy white clothing of me to cover thy filthiness and 
Reu. 3. 17. 18.  shame, which provoketh me: But how shall we buy, seeing we have nothing to give the Lord? The Prophet answereth, buy for nothing. And therefore seeing 
Isay 58. 1. 2.  for costly apparel, comely only in the sight of men, we will both give exceeding much, & go for it, what a shame is it for us that we will not go for this apparel, which maketh us costly in the sight of God?  
And these are not only comely, but precious garments, and costly: In proverbs 4. and in divers places they be called jewels, and Pearls, and precious ornaments, and bracelets, etc.  
Hear first he setteth the causes, than the virtues. The causes, 1. because we are chosen and elect: therefore to do good works, to walk holily, and put on the cloth of righteousness, as the Apostle saith to the Ephesians: He hath chosen us, that we should be holy 
Ephe. 1. 4.  and blameless: Where we see what a false charge the Papists give upon the holy doctrine of Election, that it is a doctrine of looseness, whereas the Apostle teacheth us it is a doctrine to move to holiness of life.  
Another reason, Because ye are holy. Here he taketh a similitude from the vessels of the Temple, set apart for the service of God in the Temple: And therefore we see the fearful judgement of God upon Bal●asar, for profaning the vessels of God in his 
Dan. 5. 3. 30.  banquet. Even so, we being separate, and set apart by holiness of life, to the service of God, it is a shame for us to give ourselves to serve men, or our own lusts and affections.  
A third reason is in the word Beloved: ye are loved of God, therefore love the things that he loves.  
Quest. Quest. How shall I know that I am the beloved child of God?  
Ans. If I find in me the fruits of the grace of 
Solution.  God; I must examine myself therefore, whether I have faith, whether I have the love of God in me, or no; whether I have any righteousness in me, or no. And therefore the Apostle Peter showeth, that we 
2. Pet. 1. 10.  may make our election and calling sure by good works; And therefore the cause that men stumble, and break their necks in matter of election is, that they will go to the University of Election, before they have been at the Grammar-schoole of Calling, and Sanctification. And therefore they argue: He that is elected shall be saved, live he as he list. Which yet is false: for 
Note.  the elected shall live holily: And so contrary, If I be a reprobate, I shall be damned, live I never so holily and godlily. But this also is false: for as he that is elected to salvation, must needs be sanctified; so he that is not, cannot. And therefore we are not to climb to the top of God's Council to know our election, but must begin below by our sanctification.  
Now we are elected all of us, only by the love and grace of God, we have nothing of ourselves, and therefore none are better than another, nor can help ourselves any whit. And because we are elected by the free grace of God, it is another reason to prove that we should put on holiness.  
The virtues follow. Bowels of Compassion, viz. the tender affection one towards another, 1. Kings. 3. 
1. King. 3. 26.  which was showed when as the child should be cut in sunder, the right mother her bowels were moved within her at the danger of the child, and by no means would have it divided. This is the compassion which we should have one towards another, even when we see any in danger; much more when they are in trouble, which we see to be often in our Saviour CHRIST.  
Secondly, Easiness to be used: for so the word signifieth, whereby a man is ready and easy to give himself to the use of other, contrary to the perverseness and frowardness that is in many. This is a necessary thing: for as inwardly there ought to be compassion, so outwardly there should be cheerfulness of countenance, and readiness to be helpful unto other. This is as belonging to all, so to rich men especially, because they are ready to fall into this roughness, being puffed up with pride, by reason of riches, as we see in the churlishness of Nabal to David. 
1. Sam. 25. 10.   
Thirdly, Modesty and Humility, whereby we think basely of ourselves, and highly well of others. The contrary whereof we see practised amongst us, in that men think too well of themselves, and therefore set a cheap prize of other men, contrary to the Apostles precept. Phil. 2. 3.  
Objection. Quest. But I shall then think a lie: for shall I think that he hath more knowledge than I, being ignorant?  
Ans. We are not so to think, but yet not to think 
Solution.  ourselves better than we are. And this is especially meant of sanctification.  
And therefore when we see a man live without any 
Note.  outward blot of disorder, we are to think better of him, then of ourselves, because We know more evil in ourselves, and can accuse ourselves of more sins than we can do another man, whom we cannot know so well as ourselves, and which hath peradventure less knowledge than we.  
Fourthly, Meekness, whereby anger is both prevented and pacified: for whereas he had spoken of two kinds of anger, one sudden, and another continued. This doth take them both away.  
Fifthly, Long-suffering, when he will not be provoked to anger, but put it off. This bringeth forth: first, bearing one with another, and not presently to revenge, as the manner is: And secondly, to forgive, for that is the right and true bearing one with another: for else we do not forbear: for there be many that will forbear for a time, but will put it off till a further time of revenge, which is a more horrible sin, as we see in wicked Absalon, that did make a show of love to Ammon, and said to 
2. Sam. 13. 20. 28.  his sister: He is thy brother, yet after revenged that injury done to him in his sister, with his death.  
This forgiveness the Apostle proveth by the example of our Saviour Christ, who exhorteteth also to forgiveness, if our brother offend, not only seven 
Math. 28. 22.  times, but seventy times seven times; and seeing the Lord hath forgiven us infinite talons, we ought much more to forgive our brother our debt, which is not an hundred pence in respect of the other.  
Having set down all these, he after commendeth one principal virtue, viz. that which is the mother of them all, viz. Love, where we are to see the opinion of the Papists, who make love the cause of all the other virtues, because it is the mother.  
True, we will grant that Love is the Mother of 
Note. 1. Tim. 1. 5.  them, so that they grant that Faith is the Grandmother, from which Love itself proceedeth. And therefore as the branches come indeed from the trunk, 
A Simile.  and receive sap by it, but from the root: so do these graces come of Love, from Faith. So that Love is indeed the mother of these, as the Apostle, 1. Cor. 13. showeth, that the fruits of Love are Long-suffering, etc. For as the mother for Love doth think all pains 
A Simile.  to be nothing, because of the affection she beareth towards her child, even so, if we have love, it will be laborious and stirring. And therefore it is not enough outwardly to bow, and make courtesy, unless love be in the heart.  
Love, the bond of Perfection. id est, wheresoever love is, there will be the performance of all duties. For if there be love towards me, I shall have this man to be 
Note.  my hand, to help me; that man to be my foot, to carry me; and the Minister mine eye to direct me, etc. So that hereby it is that we are all bound and tied together in all good duties.  
Doctrine And then he saith, we must have the Peace of God to rule us, where he noteth, that by nature our spirits are contentious, and ready to fall out; and therefore it is necessary that we let the Spirit of God be the controller of our outrageous affections, as the Controller of the house.  
Lastly, Thankfulness: This is another fruit of Love, and a singular Nurse of peace and quietness; when by gifts men give one to another, and requite one another, they testify their thankfulness one to another. This was the practice of the children of God in their Feasts and Solemnities, as we see in Hester 9 19 according as we use at the beginning of the year, to send New-yeares-gifts. And therefore it is a commendable thing, and necessary to maintain love one amongst another, to use to give mutual gifts, and to bid one another to Feasts.  
The end of the 25 Sermon.   

The 26. Sermon.  COLOSS. 3. V 16. 17. 
16 Let the word of CHRIST dwell in you plenteously in all wisdom, teaching and admonishing yourselves in Psalms, & Hymns, and Spiritual songs, singing with a grace in your hearts to the Lord.  
17 And whatsoever ye shall do, in word or deed, do all in the name of the Lord JESUS, giving thanks to God, even the Father by him.  
THE Apostle in his Exhortation, tending partly to  

Mortification, forbearing that is evil,  
Quickening, and doing good works,   
hath exhorted to divers duties which are good and necessary to be done of the godly, and dehorted from the evils to be eschewed: Now he cometh to a more general exhortation, whereby they might be furthered unto all those good duties before spoken, & all other holy duties, which cannot be particularly reckoned up. And whereby also they might be kept from all evil things which are forbidden.  
To the end you may refrain all the vices aforesaid, 
Verse 16. The Metaphrase.  and practise all the virtues afore-spoken, together with all other vices to be avoided, and virtues to be embraced, it is necessary that you be exhorted, that the word of God be as familiar unto you, as if now in one house it dwelled with you, that you have it also plentifully, and as it were treasured up against the day of need. Last of all, that you have it in all wisdom, making choice both of the things that are most important in it, and especially that which doth most concern yourselves, and your own particular use, avoiding all curious questions, tending rather to strife, then to edification of God, which is by faith. And as you must have it for your own use, so also for the use of others, as well in teaching those that are ignorant, as in admonishing those that walk not according to their knowledge they have received.  
And in your meetings to make merry, let your mirth be showed forth in Psalms, singing as well with instrument as with voice: also with Hymns of thanksgiving for benefits received: and for further variety against irksomeness, which our nature ealy falleth into, with songs of praising God for his noble acts: all spiritual unto the Lord, not only with the voice, but especially with the heart, with such both tune and gesture as may give grace to the hearer.  
To conclude (because it is infinite to speak of all things particularly) whatsoever you do in word or deed, let it be such, as calling on the name of God in JESUS CHRIST, for good direction in them, you may return with thankfulness to GOD the Father, through JESUS CHRIST, the only Mediator between God and us.  
The sum is an notable and excellent instruction, and direction for us in all the ways, we have to walk in.  
First, consider of a special duty Of all Christian men Secondly, a general duty  
Special duty, which is to sing, and to praise the Lord.  
The other general to all men.  
The special duty towards 


God ourselves.  
Men and other men:     
To ourselves, he requireth of every man the proper use of the word to himself, the word of Christ dwells, etc. It is called the word of CHRIST, because he is the Author and object of it.  
Hear he requireth, 1. that it must dwell in us. 2. it must be richly in us: 3. with all wisdom.  
For the first it must be familiar with the word of God, for as Eliphah showeth the means to be familiar with God, is to be familiarlly acquainted with his word: And therefore we must be acquainted with it as with that, which dwelleth in our house with us. As a man may have other acquaintance and other business, yet his special acquaintance is in the house: So ought we to be with the word of God. And therefore it is said we must have the word of God dwelling in us, it must not be lose, as Math. 13. the seed by the wayside: but it must be rooted in us, as the Apostle saith: And Saint james saith it must be engrafted 
jam. 1. 21. Heb. 2. 1. 2. 3.  into us, as the graft into the stock. And Heb. 2. Seeing CHRIST is above all Angels, it behooves us to take heed to his word that we hold it well, and be not as riven vessels, that let it run out. This the Apostle speaketh here, is notably set forth in Psalm 119. 2. 
Psal. 119. 11.  part: He covered the word in his heart, as the husbandman that covereth the seed in the earth, that it may take root and bring forth fruit: So that this is to be acquainted, & to have the word dwell with us.  
Secondly, we must take care that it dwell richly in us. We count not him a rich man, that can talk of wealth, but that hath his treasures and storehouses richly filled to draw out in time of need. So must we be rich in the word. And therefore as the rich man 
A simile.  corruptly dealing is never satisfied, but is still desiring more, and is never content with a little, so ought we for the word: Again, as the rich man taketh all pains and never rests: so we are to labour with diligence for the treasure of the word: for nothing cometh by idleness. And hence it is that because we are 
Note.  not treasured with the Word, & have it not in store, we are driven to such distresses in time of affliction and trouble: and therefore we are to labour to have the word richly dwelling in us, that so we may draw out of our storehouses in time of need.  
Thirdly, and especially the word must dwell in us in all wisdom: It must not only be delivered discreetly by the Minister (which yet is necessary that it be wisely and fruitfully delivered to every one) but we must see that it be in us, in all wisdom, which  
is both in 


Affection:  
and use.     
First it is necessary that we come to the Word, not 
Note.  for any sinister end & affection, for to be counted wise, & to talk of the Word, or for to have the report of men, but that we come only to it, with the love of it.  
Secondly, in regard of the use of the word, we are to come to the Word, not to learn to maintain our own errors and heresies, or to maintain our sins. As because of the drunkenness of Noah, or by the filthiness of Lot with his daughters to take occasion to maintain drunkenness and whore domes, this is an horrible abuse of the Word: In Amos we see 
Amos 6. 3. 5. 6.  them reproved that would play with David's instruments, having no skill or Art, that is no heart to use them well; Whereas David had skill by them to stir up his affections: So do they that maintain their filthy dances by David's dancing.  
In regard of the use of the word, the wisdom required of us is, that we seek and labour especially for the greatest and chiefest points of Religion, as holiness of life and heart, righteousness, temperance, etc. Math. 23. As our Saviour rebuketh the Scribes & 
Math. 23. 23.  Pharisees; These things ye should not have neglected, but especially you should have regarded justice, etc.  
Such are they in our time, that follow after the doctrine 
Note.  against ceremonies, which they should know, but not neglect other more weighty.  
Another point of wisdom is, as to mark those things which belong most especially & generally to all Christians: so to mark and learn those things especially, which most especially concern ourselves, and our state, and condition. Contrary to which are they that when they hear any thing, which is against the sins of others, take hold of that presently▪ but let pass what concerns themselves. Inferiors look to those things, that are rebuked in their superiors: and superiors to those things, that are reproved in their inferiors, not in themselves, which we ought to regard most. As if we feel sluggishness in our 
Note.  selves, we are to mark the doctrine, which may most stir us up: if we feel hardness of heart in ourselves, we ought to give ear to the doctrine, which may soften us.  
Thus much of the use of the word in regard of ourselves: In regard of others; we, even all generally, are to help & teach others in the word, so as that we go not out of our callings, usurping public authority, being but private men: Thus those that have knowledge, should teach & instrust them that are ignorant in that which they know not: & in this regard a woman may teach another, one brother another, those that have knowledge to teach the ignorant, & in reforming them in that, which they know amiss. 
Col. 3. 16. Heb. 10. 25.   
Another duty we own to others, in regard of the use of the word to our neighbour is, if he fall to admonish him of his sin, and thereby to help him up: And therefore the Apostle saith admonish one another. And by admonishing is also understood a comforting of those, and exhorting of them, that do well.  
Here we see what a shameful doctrine of Popery it is to take away the word from all but Ministers. Whereas the Apostle maketh it a duty to all, even to women, whom they can not abide to be teachers, which yet they may in their own houses, giving place notwithstanding to the men, if there be any, but yet they may reprove those, that offend in their houses.  
Thus much of the behaviour towards men. Towards God the duty is set down, that when we are merry & 
Verse 16.  cheerful to sing psalms and Hymns unto God.  
And therefore Saint james saith, if any be merry, 
jam. 5. 13.  let him sing Psalms; so that it is a good thing that partaking of the blessings of God we should be merry and glad: but our mirth must be to the end we may glorify, and praise God for it.  
This praising of God. 1. with Psalms, which were Psalms used with the voice and instrument both, and 
Psal. 108. 2. Psal. 50. 4.  therefore David saith, arise lute and harp, and bids us sing upon the organs etc.  
And that this word signifieth thus, it appeareth, 
Dan. 3 7.  because in Daniel there is an instrument called a Psaltery: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Hymn is a song of thanksgiving for a benefit received, and therefore our Saviour 
Math. 26. 30.  after his supper sang an Hymn, viz. for a particular benefit.  
Lastly, a song is a more general thing then either the Psalm, or Hymn, viz. wherein we give thanks not for particular benefits, but for general blessings received at God's hands, as when David praised the Lord for the works of creation, as the heavens etc.  
This teacheth us that we should not be a weary 
Psal. 104. Doctrine.  with singing praise unto God. And therefore to prevent our weariness, and to meet with that corruption of ours he saith, we must change thus, when we are weary of one manner of singing, we must sing an other.  
Use. These must be spiritual songs, viz. holy Psalms and songs, not profane and wicked lovesongs. Which condemneth the wicked practice of men and women, that though they have so many excellent psalms, yet sing foolish songs to stir up their minds to wickedness.  
Again we must sing with grace, viz. both with 
Note.  a comely and reverent gesture, and with a decent and sweet tune, that it be not a rude tune, but such as may be both understood, and may stir up ourselves, and others to glorify God the more.  
Again, especially it must be with the heart: for seeing our hearts are ready to be stolen away, we must 
Note.  lay especial weight unto our heart, that all the power of the heart and soul be present and applied in singing to the praise of God, & yet the voice to be used too.  
Here we see condemned the songs of the Papists, which sing that which they understand not, and therefore with what affection can they do it? and be it that their affection be good, yet their understanding, being wanting, they sing not aright. Clean 
1. Cor. 14. 15. 16  contrary unto David that psalm. 103. biddeth his soul, his heart, and mind, and all that is within him, to praise the Lord. And therefore though the Papists should sing never so unto the Lord only (which yet they do not) for they have their songs also unto the Saints &c.) yet it is no true singing, which the Lord requireth when they sing with the tongue only.  
Lastly, we must sing them unto the Lord alone: and to him we must sing songs of praise, and thanksgiving, and therefore not to the Saints, nor to any other creature whatsoever.  
The end of the 26. Sermon.   

The 27. Sermon.  COLOSS. 3. V 18. 19 20. 21. 
18 Wives, submit yourselves unto your husbands, as it is comely in the Lord.  
19 Husbands love your wives, and be not bitter unto them.  
20 Children, obey your parents in all things: for that is well pleasing unto the Lord.  
21 Fathers, provoke not your children to anger, lest they be discouraged.  
THE Apostle having discoursed severally and particularly of sundry duties of Christian men, general to all men of what states and conditions, sexes, and ages soever they be, he now cometh to the particular duties belonging to every one in their particular calling. 
Verse 18. The Metaphrase.   
Having instructed you in the duties which are general to all, I come to inform you in those that are special, according to the several callings of every one of you, as those which will easily come from you, if you have well profited in the former. Now according to the order God himself keepeth in the fifth Commandment, I will begin with the duty of inferiors.  
You wives therefore, notwithstanding you have other duties, I exhort you, as to that which is hardest for you, wherein you are customably shortest, and being performed, others will easily follow; that you be subject & obedient, as to others that may be above you (as Parents and Magistrates) so especially unto your own husbands, as that which is the most comely thing of all, because you (I know) strive to comeliness. Which obedience and subjection is not yet so absolute, and so general, but it hath this exception, so far as you are commanded, things not unlawful by the word of God.  
You husbands, although you own sundry duties unto your wives, yet specially I exhort you to love them dearly, as that which you are most customably shortest in: and which being thoroughly settled in you, will easily pull all other duties after it. And therefore be not bitter to them, which cannot stand with love.  
You children, from a heart subdued, and truly humble, obey your parents; not by halves, and so far as they command things to your liking, but in all things, not contrary to the word of God, although it be to the crossing of your desires: for which cause let it be always before your eyes, as a goad to stir you up to this obedience: that in so doing you shall not only please your parents, but do a thing acceptable to the Lord himself.  
You parents, abuse not your authority, or the pliable minds of your children, either by commanding things unlawful, or by hard usage of them, to provoke them to any undutifulness towards you, or to have no courage or comfort to do the things required of them.  
The sum of all which is an Exhortation, which the Apostle giveth to the most straightest bonds amongst men.  
The first of the Wife, and Husband. Which are the straightest bonds between men. The second of the Parents & Children.  
But first we are to speak of the last verse of the other text: Whatsoever ye do, or say, etc.) The Apostle 
Verse. 17.  had traveled in setting forth unto them many special duties they ought to perform, as Christian men and women. And because it were an infinite thing to set down all duties particular to Christians, he wisely comprehendeth all, both those duties spoken of before, & all other duties in this verse, saying: Whatsoever ye say, or do, let all be done in the name of our Saviour Christ. The like doth our Saviour Christ, who having spoken in the 5. and 6. and part of the 7. of Matthew, of the duties to our neighbours, doth comprehend all the duties which we own to our brother, in all the Law and Prophets, in this: Do as ye would be 
Math. 7. 12.  done by. So here the Apostle doth. The like we have, 1. Cor. 10. Whether ye eat or drink, or whatsoever ye do, 
1. Cor. 10. 31. Note.  do all to the glory of God. Here we have a very Notable rule, that we should not speak, nor do any thing, but that which we may commend unto God in prayer: And therefore every man ought to purpose with himself in the day, to do nothing else but that which is good and right: and this will be a means to keep him from whoring, drinking, & all unhonest things, when as he is to do only that which he should desire a blessing in prayer of God in; and for which after we are to return to God in thanksgiving again, which none is so senseless as that he will do for his sins, and wickedness he hath committed. And indeed there is no good thing, whatsoever a man doth, as to speak of Law, Physic, etc. which of themselves are good, and therefore cannot be good unto us (though to others they may be) unless we commend them unto the Lord in prayer.  
Here also we are taught, in that we are to pray to God, and thank God for all good things, we say and do, we have them not of ourselves, but from the Lord.  
After the Apostle doth set down a notable Exposition 
Verse. 18.  of the fifth Commandment, 1. beginning at the duties of the nearest bonds: and first he setteth the duty of the inferiors to the superiors. And first he showeth forth the duties of those which own common duties together one to another mutually, as husband and wife: and then the duties of them jointly to those that are underneath them both.  
And this is the order which the Apostle useth, who having set down general duties of Christianity before, he now cometh to particular; thereby insinuating, that those that have laboured to observe the general, as of Holiness, Temperancy, Long-suffering, Love, etc. they shall more easily perform these particular duties. This is a notable doctrine, and therefore we see jethro counseleth Moses to choose such 
Exod. 18. 21.  rulers to help him, as hated covetousness. This is a general duty to hate covetousness; noting, that if they were faithful in that, they would be good Governors, and Magistrates▪ and Captains. And therefore we see joseph, having all which his master had, 
Gen. 39 5. 9  under his hand save his wife, is said to have ordered all things well: the reason is, because he feared God, that is, because he had the general duty.  
Again, therefore we see, that servants by the general duty of doing their duty in the sight of God, are persuaded to obedience to their masters. So that this is to teach us to labour principally for to have the love and fear of God, and to do our duties as in the sight of God, which is a means to help us in our particular calling.  
And as it is a true thing, that if I love all men, and perform duty to all men, as much as I can, then much more will I do it to my wife, children, & those that depend upon me, according to this Rule of the Apostle.  
And as that is true, so also the diligent and true performance of the duties of our particular calling, is a great means to help, and to confirm us in the general duties. 1. Rom. The Apostle taking an oath, and calling God to witness, confirmeth the faithfulness of his oath, by his faithfulness in his particular office of his Ministry. And to Timothy he saith: 
1. Tim. 3. 5.  that he that is not able to govern his wife and family privately, is not fit to govern publicly in the Church, or Commonwealth.  
For the particular duties first of Wives. In the Epistle to Titus, though the Apostle requireth Love of 
Tit. 2. 4.  the younger wives to their husbands, and children, yet they are not so ready to be behind hand in Love, as in this duty of Subjection: for when she is admitted to the friendly and amiable use of her Husband, that she hath Power over his body, as he of hers, therefore 
1. Cor. 7. 4.  she thinks she is shut out from subjection to his authority: and therefore it is that the Apostle so stands especially upon that duty of subjection: for concerning love it is usually more exceeding in women then in men.  
And therefore David in his verses on jonathan, saith: 
2. Sam. 1. 26.  his love exceeded the love of women.  
But he insisteth upon her obedience: And he bringeth this reason, because it is comely: It had been a notable reason to have persuaded her to subjection, because the Lord commands her will to be subject unto her husband: And howsoever before the fall she 
Gen. 3. 16. 1. Cor. 14. 34.  was subjecteth unto him, yet after the fall, her yoke was heavier, & therefore the Lord saith: Thy will shall be subject to thy husband, & he shall rule over thee. Again, as 1. Cor. 11. 9 He might have said the woman was made for the man, not the man for the woman. And 
Gen. 2. 18.  the woman was taken out of the man, not the man out of the woman.  
And a more notable reason is in 1. Tim. 3. 14. The woman was deceived, not the man: for he was led away by affection to her, and was not deceived: And to Titus, the Apostle rendereth another reason of this 
Tit. 2. 5.  subjection, lest the Gospel be evil spoken of, therefore the wives should be subject to their husbands.  
But here the Apostle rendereth this reason, that it 
Note.  is comely: because women delight in neatness and comeliness. And howsoever they think it a disgrace to be subject, yet the Apostle saith, this is more comely to be subject. And S. Peter standeth much upon it, 
1. Pet. 3. 1. 2. 3. 4. 5. 6.  teaching that the comeliness of a woman, which is most comely in the sight of God, is, that she be quiet, humble, and obedient: And therefore if women will have their rings, jewels, and bracelets, as an ornament and comeliness to them, let them be decked with this, to be humble in obedience to their husbands.  
And yet this subjection is restrained, that it be in the 
Verse 18. & Ephe. 5. 24.  Lord, if he be too severe, and command things not fit, yet she is not to reject the yoke of obedience, but go under it, but if he give commandment contrary to God, she is not to obey therein: following the Apostles rule, It is better to obey God then man.. 
Acts 4. 19   
Then he setteth down the duty of husbands: 
Verse 19  And howsoever there are many duties enjoined them, yet the principal duty the Apostle requireth is love, because men are usually short and cold in that affection. Indeed in the affection and love for fornication they will be oftentimes exceeding hot: but in this true love are far short and too straitlaced.  
The Apostle setteth forth this affection of a man in Ephe: 5. saying that he should love his wife, as his 
Ephe. 5. 28. 1. Pet. 3. 7.  own body: And the reason is, because she is weaker, and full of infirmities, and weaknesses, and therefore he is to cover them by love: For if he have maims, or 
Prou. 10. 12.  blemishes in his body, he will be ready to use all means to hide them, so must the man do to his wife, being his own body.  
And the Apostle Saint Peter, showeth a general 
1. Pet. 4. 8.  duty of love, to cover many infirmities: Above all things (saith he) have fervent love, for lour shall cover the multitude of sins. And the Apostle saith further, 
Note.  he is not to be bitter, For love hath no gall in it, and therefore the husband is to exercise his love toward his wife by avoiding all manner of bitterness toward her.  
The twenty and 21. are handled in the next Sermon.  
The end of the 27. Sermon.   

The 28. Sermon.  ab. 3. V 22. 23. 24. 25. 
22 Servants be obedient unto them that are your Masters, according to the flesh, in all things, not with eye-service as men pleasers, but in singleness of heart fearing God.  
23 And whatsoever ye do, do it hearty, as to the Lord, and not unto men.  
24 Knowing that of the Lord ye shall receive the reward of the inheritance: for ye serve the Lord CHRIST.  
25 But he that doth wrong, he shall receive for the wrong that he hath done: and there is no respect of persons.  
THE Apostle cometh from the general duty belonging to all Christian men, to the particular duties of men in the household. And having spoken of the duties of husbands and wives, and of parents and children: he cometh now to the last couple in the household, of Masters and Servants. As if he should say;  
You servants, from a mind subdued, obey your 
Verse 22. The Metaphrase.  Masters, whose commandment over you, is but for a time whiles you are in this frail estate, and that in all things which may stand with the keeping of a good conscience. Now your service must not be alone when your Master stands by and look on, as seeking only to please your Masters: but in singleness of heart as fearing God, whose eye is always upon you, when your masters eye is off.  
Your service ought also to be voluntary and cheerful, as that which is due to the Lord, who loveth a cheerful giver, and not as unto man that cannot discern whether it be done frankly.  
Knowing that you shall receive in reward from the Lord, life, as an inheritance which he will freely, as upon his children, bestow upon you: for it ought to uphold you in your dutiful service, that you serve not so much your Masters, which are but men, and therefore sometimes unthankful and unable to recompense; but the Lord, who is both able, and will recompense your well doing.  
Remembering on the other side that whatsoever he be that doth wrong, whether Master or servant thereof he shall receive the punishment from the Lord: who accepteth neither the person of the servant to pity him, because of his poor & base estate, nor of the Master to spare him, because of his dignity and high degree.  
The sum is, the setting forth of the duty of the last  and couple in the household, id est, of the Masters and servants.  
But first we are to speak of that, which remaineth of the other Text; of Children and Parents.  
First, children are commanded to give obedience to parents: 
Verse 20.  by obedience is meant all duties which children own to their parents, which are divers. And first of a duty, which belongeth to all them in the household, husband, wife, parents, children, masters, servants, viz. to pray particularly one for another, and more particularly then for others: for parents, that they are bound to it, we see it in job, that he prayed 
job. 1.  for his children being at feasting, lest they should let any sin overpass them in their feasting, wherein they might offend. And by the same reason children are bound to pray for their parents. And also by the commandment the subjects are commanded 
1. Tim. 2, 1. 2  to pray for their Princes. And so Princes to pray for their people, as David doth in sundry psalms wherein he maketh prayer for himself and his people.  
1. Kings 18. Solomon also doth the like in second Chronicles 6. 21. But to come to more particular 
Particular duties of children,  duties of children to their parents 1. Reverence, viz. a special reverence, which they are to carry to their parents above others, secondly, love, a particular love of their parents, in regard also that they are set over them of God. These are inward things. Outward, duties are first a reverent behaviour in their countenance and carriage towards them, in their words and in their works, to be ready to obey and do those things, they are commanded, not contrary to God.  
And therefore it is said in all things, viz. not to 
Note.  obey their parents in that which they themselves like, but in all things, though hard and contrary to their own liking, if it be not against the word of God.  
And one special duty of obedience, is to bear with all, and cover the infirmities of their parents, as Sem and japhet did to their father Noah. 
Gen, 9, 23,   
Further, if the parents have need, they are to relieve, and maintain their parents, 1. Tim. 5. 4. for if the children be able to maintain them, the Church is not to be burdened.  
Amongst other, a most notable duty is that, whereby 
Note.  children are to yield obedience to their parents in being bestowed by their parents in their occupations and manner of life. And therefore we see that Adam bestowed his sons, one in tilling the land, the other in keeping cattle.  
But more especially in marriage, they are not to suffer themselves to be bestowed without their parents consent: Where we see the wretched disobedience of children, that will give themselves at their own pleasure, contrary to their parent's consent. And a wretched and foolish peevishnesse-crept into 
Note.  the hearts of children, that they will take it in great dislike, if their parents be spoken unto before themselves, clean contrary to the example of the Scripture, and even contrary to the practice of heathen and natural men.  
As we see Ishmael would not marry, but by his mother's consent: and contrariwise what a hart-breaking was it to Isaac and Rebecca, that Esaw married 
Gen. 18.  contrary to their consent? So that this is a special duty of children, both sons and daughters, not to marry, or choose their husbands or wives, without their parents consent. So that their parents do match them so, as may be equal and fit for them, in regard 
Note.  of age, estate, etc.  
Whereas if parents force their children contrary to reason for gain etc. they deal wretchedly in that. And as parents are not to force their children, so children are not to disobey their parents, when in age and condition they find out fit matches for them in any sort.  
And a reason, that parents are to be obeyed of 
Note.  their children in those things, that are good, is because they are obedient also in the same unto the Lord. And we know it is an easy matter, if with one whiting a man may paint two walls, it is more easy for him to paint one. But our obedience therefore must be in the Lord, viz. only in those things, only wherein they command according to God. And therefore 
joh. 2.  our Saviour CRHIST, when his mother bid him change water into wine, refused, he denied her, because the time was not come. But we may not speak as he spoke: for we must, if they command us contrary to the word of God, with all reverence deny to do it, and not in any controlling or snappish fashion.  
In that he saith parents, he meaneth both father and mother, for children, because the father hath more authority, and because peradventure the inheritance lieth upon his disposition, will obey their father, but they care not for their mother.  
Howbeit obedience is commanded to both. And 
Ex. 10 12.  howsoever it cometh oftentimes that the children are disobedient by the too much tenderness of the parents: yet the children are not to trust to that, for if they lose their parents love through their wicked, behaviour, they can not assure themselves of Gods. 
Note   
A foolish son saith Solomon doth overthrow his father's estate, and drives away his mother, viz. both overthroweth and driveth away both, and maketh parents that they cannot abide the sight of them.  
As the hatred of brethren is strong, because their 
A simile.  love, which was great, is broken. So if parent's love, which is far greater, be broken, the hatred will be the more.  
The duties of parents are divers 1. To see the 
Parent's duties.  disposition of the children, and according to their fitness to dispose them in this or that calling; specially 
Eph. 6. 4.  to bring them up in the fear and information of the Lord. Secondly to lay up for their children, 2. Cor. 12. 14.  
And further, not to provoke them by undiscreet 
Verse 21.  correction, in not correcting them, according to their sexes and ages, as when they correct their sons and daughters, and all alike: which may provoke them, or give occasion at the least (for children ought to bear it patiently though they be injuried) yet they may discourage their children by indiscreet and too hard correction.  
And on the other side, parents are to take heed that they kill not their children by too much pampering them, which is oft times the cause of the death of their soul & body, as David did his sons, who when he was loath to displease them, Absalon sought his kingdom, and his life, and defiled his Concubines.  
Then he cometh to the next couple, of servants and masters. And servants are commanded to be 
Verse. 22.  obedient to their masters in the flesh. So called, first because they are only for this life, and can reach no further; mitigating the sharpness of service in those times, wherein servants were bondslaves, so that all, that was the servants, was the masters.  
For otherwise, 1. Cor. 7. 22. The Apostle showeth that servants be Gods freemen, as well as the masters, if they be God's children. Secondly, masters of the flesh, because they cannot command their souls, but only their body.  
The dutyfullnesse of servants consisteth in 2. things: first that it be done with faithfulness, not with ay service, but as in the presence of God. Secondly that it be done willingly, and freely, and frankly. For the 
1. Cor. 9 7.  Lord (2. Cor. 9) loveth a cheerful giver.  
And therefore the Apostle saith, they must do it, 
Verse. 23.  as unto God. Examples we have of Abraham's servant, whose faithfulness we see, who being sent to fetch a wife for his master's son, when he came to the 
Gen. 24. 12.  place fell upon his knees, and prayed, and commended his business to God. Which teacheth that servants 
Note.  must not only be faithful, but careful by commending their business unto God: and therefore they are to pray both for strength, and wisdom in their master's business.  
Again, we see in him a singular diligence, in that coming to the place, set up the camels, and saw them served, before he would rest, though he was a weary, & would not eat before he had his answer. And chapter. 31. in jacobs' faithfulness to Laban his uncle.  
In jacob we see his diligence, and pains, both in the heat of the day, and in frost of the night. And as the greater and weightier the business of his master is, by so much the more he is to commend his business unto the Lord, and aught to be more careful.  
A reason the Apostle rendereth, that whereas if the servant have an unkind, or a poor master, that cannot, or will not repay, nor recompense his pains, he is thereby made careless, yet the Lord telleth 
Verse. 24.  him, that if he be faithful, he is the Lords servant, and he will reward him with an inheritance, accounting him as a child.  
He that doth injury. This is brought as a reason both to the master and servant, that if the master be injurious unto the servant, the Lord will 
God is no respector of persons.  not spare him, because of his wealth and high estate, because he is above his servant: as earthly judges will oftentimes be partial. Nether will he spare the injurious servant, because of pity to his poverty and inferiority.  
The end of the 28. Sermon.   

The 29. Sermon.  COLOSS. 4. V 1. 1 Ye masters, do unto your servants that which is just and equal, knowing that ye also have a master in heaven. 
You Masters, look that you yield unto your servants both wages, and meat, and drink, as that which is right: and with moderate rest, and recreation, some further recompense, according to the good service they have done; as that which is equal: considering that as your servants are to render an account unto you, so you must give an account unto your Master which is in heaven.  

THE duty of masters is. 1. To do justly, viz. that they give that, which they agree upon 
Duties of Masters to their servants.  according to the law, in regard of their wages.  
Secondly that they deal equally towards them, viz. with consideration beside.  
And therefore it is requisite that the master account the servant in some sort as a child, and in that regard to carry an equal hand to him, as to his child, and to love him. And therefore we see that Naaman's 
2. King. 5. 13.  servant called his master Father.  
And josua, being a magistrate, called Achan, 
Josh. 7. 19  though a thief, son: such affection is required of masters and servants one to another: the master should rule and command as a father, and the servant is to be dutiful as to a father.  
By that which is equal therefore is meant all 
Note.  things meet, besides their meat, drink, and apparel (which is of their bargain) but especially for their instruction, that they be taught and instructed in the will of God: and therefore ought they to have liberty both to go to the public service of God, especially on the Lord's day, and also that they have beside some time for honest recreations.  
And therefore better it is to be many men's 
Note.  Horses, or Oxen, than their servants: for to their oxen they will give meat for their work.  
But peradventure to servants they will deny that: and especially will have little regard that they serve God, for they will hardly spare them so long from their drudgery.  
Furthermore according to their servants faithfulness, and as they have profited their master by their service, so ought they to reward them. Deut. 15. 14. For it may be that the master's life may be saved by his servant, and therefore accordingly he is to have regard unto him.  
And therefore in that place of Deut. Howbeit a stranger might be kept as a servant all his life, yet the jews are commanded, that if one of their brethren. 1. one of the twelve tribes, if he were a servant, he should go out free at 
Deut. 15. 12. 14.  the end of seven years, at which time his Master is commanded to give him of his wine, and of his oil and corn, and of what God did bless him with: for that he hath been a means, whereby that hath been increased. Even so Masters are taught that 
Note.  according as God hath blessed and enriched them by the labour and means of their servant, so they are to recompense them, over and above their wages: It followeth.   
VERSE 2. 3. 4. 5. 6. 
2 Continue in prayer, and watch in the same with thanksgiving.  
3 Praying also for us, that God may open unto us the door of utterance, to speak the mystery of CHRIST: wherefore I am also in bonds.  
4 That I may utter it, as it becometh me to speak.  
5 Walk wisely toward them that are without, & redeem the time.  
6 Let your speech be gracious always, and powdered with salt, that ye may know how to answer every man.  
WE have heard of general duties to all men, and particular to some sorts. Now he cometh to a third kind of duties, which is of another sort, as it were compounded of both, being partly general, & belonging to all others, partly particular, which did after a more particular sort belong unto them, viz: prayer, and thanksgiving, etc. As if the Apostle should thus speak;  
And now to return again to the general duties, 
Verse 2. The Metaphrase.  and yet such as for the most part belong rather unto you, then unto other persons, and Churches, not so stated or affected as yours, I exhort you to take pains, and to continue in petitions, and requests unto God, with heed taken that it be not done carelessly and drowsily; the which both with continuance, painfulness, and watching, must be done and performed in thanksgiving, for graces, already received.  
Praying in both sorts, as for all men, and the faithful above others, so especially for me, and Timothy, that God would open our mouths wide; as a gate (otherwise shut) is set open, that we may speak the secrets of CHRIST, naturally, hidden from all men, and by despensation of GOD always to the coming of CHRIST, obscurely known to the faithful, yea to the Angels themselves, for which I am in hold.  
In which respect you are yet further to strengthen and stretch out your prayers for me, that all fear set a part, I may make it manifest, as it is meet, both in regard of the excellency thereof, and the special trust of the Apostleship, which is committed unto me.  
And seeing you dwell amongst those that are strangers from God walk wisely, that you be neither infected with their evils, nor they have occasion to speak evil of the truth, and that, by the light of your godly conversation, they may be allured to give care to the truth, therein-following the example of diligent Merchants, that to redeem their losses that are past, watch to take all opportunity of gaining.  
More particularly look to your speeches, in the wise ordering whereof Christian wisdom is singularly discerned, that it be always (as savoury meat) well seasoned, whiles you shall be able to answer every man according as their particular estates require.  
The sum is an exhortation unto certain Christian duties, especially concerning the Colossians, though belonging also to all Christians.  
First a duty towards God, viz: prayer.  
Secondly towards men, how to carry themselves, whether within or without the Church.  
For prayer in general, we are to consider, that it consists on two parts, petition and thanksgiving, and therefore by prayer he only meaneth here petition, and suit unto God, because of the other part, viz thanksgiving, he after exhorts them them too.  
Concerning prayer, the excellency of it is not here to be spoken of: as that it is a key to open all God's treasures, etc.  
But we are to consider that which the Apostle speaketh of here, viz: exhorting them to continue, and to be watchful unto prayer: by which, both continuance and fervency in prayer are understood: For continuance in prayer, it is the same as to pray always, as the Apostle requireth in another place, when he saith: pray continually: It is not meant 
1. Thess. 5. 17.  that one should do nothing but pray: for than we should not eat nor sleep. But he meaneth that we ought to keep a steady and continued course of prayer, not only publicly, but privately, and particularly in our closerts. For we have not only general, but particular matters to pray for, which concern ourselves particularly.  
And the Apostle saith that men are to continue this ordinary course of private prayer: For many will begin, but will soon be a weary of it: And therefore he meaneth that the ordinary course, which we see used to be three times a day ordinarily, is not to be left off. And therefore it is called the ordinary sacrifice, which was only in the morning and evening offered, yet called the continual 
Exod. 29. 38. 40. 41.  sacrifice, because it was continually offered every day.  
Secondly, in that he saith, watch unto prayers, he 
Note.  noteth that it must be a fervent, not a drowsy prayer, and we must keep our minds close unto God, that they do not wander abroad: And that it be done with earnestness, not drowsiness, which is oft turned into sin: which cometh either from the cares of this life, or from sorrow: As the Disciples, when our Saviour exhorted them to pray, they by sorrow for his departure were overcome with 
Luke 22. 45.  sleep.  
But furthermore, as we are to ask in prayer, so we are to return unto the Lord in thanksgiving, contrary to the custom of men, that are watchful enough to ask, but return not with thanks: and a general fault it is that we are long in our Petitions, and short in our Thanksgiving.  
This corruption we see in the nine Lepers, 
Luk. 17. 17. 18  that were earnest in their petitions unto CHRIST, but forgot to give thanks, when they had received their desires.  
But the Apostle exhorts us to be as watchful to thanksgiving, as to petition, contrary to our corrupt nature.  
And seeing by reason of the benefits of God we want, and our great wants, we have need to ask supply of God.  
So is there none of us, but we have received many and ample blessings of God; and therefore have as just cause to return him thanks.  
But many men have their eye all upon their wants, that they will never look upon the graces & blessings of God, bestowed on them, whereof they are forgetful.  
And as many are faulty in this, so there are more which are guilty of this fault, as to think all is well with them; and therefore cry Peace, peace to themselves, thinking they have need of no more grace of God: and therefore neglect to cry and sue unto God earnestly for further graces and mercies. And as it is a general sin, in regard of men's particular estate, so also in regard of the general estate of the Church. This is a general sin, that men forget to pray for things she needs, and to give thanks for favours showed her.  
And many there are, who have their eyes still upon 
Note.  the wants and blemishes of the Church, and are still crying out upon them; And because of that, are never thankful unto God for those mercies that God hath bestowed upon the Church, as the Word, and Sacraments, which they may freely come unto in peace: yet they say, that all is but as Popery, so unthankful unto God are they for these mercies, contemning them, as nothing, because they want those which are are also convenient.  
Another sort of people in the Church there are that seeing themselves better then other Churches, in other places, content themselves with their estate, which they have, as though there could be no amendment, nor removal of those corruptions which are yet remaining: whereas yet there ought to be this care in every one of us, that as we ought to be thankful for the mercies. God giveth unto the Church, which are to be thanked for; so further we being not ourselves by our place able to reform the wants, yet ought we to go to the Lord for redress.  
And the Magistrates especially are to labour for the reformation, according to the word of God, of those things that are amiss. And thus much of prayer in general.  
Then he cometh to exhort them to pray particularly, 
Verse. 3.  for them which were Ministers. Indeed prayer is a principal duty, which a man can perform unto others; which duty we own to all men, but especially to those which are over us; as the Magistrates, though 
1. Tim. 2. 1. 2.  evil, much more if they be religious. And as for others, so for the Ministers we are to be careful to 
1 Reason why Ministers should be prayed for. 2 Reason.  pray for them; because the Lord hath set them to be the special means of his glory in the ministry of his Word, wherein they advance the kingdom of Christ. Again, they are the means of our calling, by delivering the word of God for us; and therefore they are the ordinary means of our salvation.  
Again, they are to be prayed for; because in their 
3 Reason.  fall the devils kingdom is exalted: And contrariwise, by their standing the devils fall is procured, and the kingdom of God advanced. And we are to pray for them, that they may both teach, admonish, 
Note.  comfort, and exhort, and reprove us for our good.  
And the Apostle teacheth them the cause why they should pray for him, viz. that he may be loosed: viz. seeing now he was in prison, and could not preach, as before time, indeed being bound, yet the word was not bound: for he laboured by Letters and Epistles, which he sent abroad to this City, and that City: And therefore he wills them to pray that he may have free liberty to speak: and therefore compares the opening of his mouth to a door, that it may be thoroughly opened, to preach the whole will of God to all men freely, without any flattery, or restraint. And he giveth a reason that they should pray for the opening of their mouths, because it is a Mystery; signifying that the Gospel is a hid thing, a thing hid from the wit and reason of men: for howsoever the knowledge 
Note.  that there is a God, and the creation be no mysteries, because every one hath that knowledge naturally in him, though the Atheists would gladly put out that light: yet the redemption by our Saviour Christ is a mystery hid from the reason of Men and Angels, before it was revealed. Again, it is a mystery, because in a sort it was hid from the jews, before the coming of Christ, being not so plainly known as afterward. And seeing it is a secret of God, we ought to desire to 
Vese.  have it opened, as men will be desirous to know the secret counsels of a Prince when they are published.  
And he saith further, that they pray that he may 
Verse 4.  speak as he ought to speak: which is in  

Matter,  
Manner.   
Matter, that he may teach the truth of God, and all the truth of God, as the Apostle saith to the Ephesians.  
Secondly, that he may preach that is was profitable, and therefore not those things that tend to breed contentions.  
Thirdly, men ought not only to pray that the Minister speak truth, & that profitable truth, but those things especially which the people have most need of: for some things are more needful for one people then for another.  
The Manner, that it be done with the love of God sincerely, and with the love of the people, and desire of their good: and that it be done, not with the fear of any man, or pleasing any: nor of envy, malice, nor any other evil affection, and boiling of heart. But as the Apostle Peter saith: Let him that speaketh, speak as the 
1. Pet. 4. 11.  words and Oracles of God. Thus much of the duty to God.  
Towards Men, he exhorteth to duties also: for he 
Verse 5.  saith: Walk wisely towards them that are without. In the Epistle to the Ephesian● he useth the self-same words, 
Ephes. 5. 15.  but there generally towards all men: But here he useth it particularly, to walk wisely, to those that were without. For besides Christians there were in this City Heathen men uncalled, and jews, which held of their ceremonies; and therefore the Apostle willeth them to walk wisely, because the corruption of men is ready to catch any thing against the Gospel, by the professors of it, speaking ill of it, if they spy evil in them. And also error is like to a Canker, that if it 
Asimile.  begin, it spreadeth further, and corrupteth as it goeth, 2. Tim. 2. 15.   
The end of the 29 Sermon.   

The 30. Sermon.  COLOSS. 4. V 7. to the 12. 
7 Tychichus our beloved brother, and faithful Mininister, and fellow servant in the Lord, shall declare unto you my whole state.  
8 Whom I have sent unto you for the same purpose, that he might know your state, and might comfort your hearts.  
9 With Onesimus a faithful & a beloved brother, who is one of you. They shall show you of all things here.  
10 Aristarchus my prison-fellow saluteth you, and Marcus, Barnabas sister's son (touching whom ye received commandments. If he come unto you, receive him.)  
11 And jesus, which is called justus, which are of the circumcision. These only are my workfellows unto the kingdom of God, which have been unto my consolation.  
WE have heard how the Apostle having first admonished and taught of the things belonging to all Christians, proceeded to those things which belonged to every particular estate of Christians. And now he shutteth up his Epistle with certain other things, which are neither general, nor particular, but of a middle sort.  
In the love and care I bear unto you, I have sent Tychicus unto you who shall inform you of all my estate, whereof I know you will be glad to hear: whom that you may receive as it becometh, I commend unto you for a brother, worthy to be beloved: also for a faithful Minister, and my fellow in the Lord's service.  
Whom I have sent, as to let you understand of mine affairs, so to know what case you are in, thereof to make report unto me, and especially that he may comfort you at the heart, against the storm of persecution raised against you.  
And with him, that the embassage may have more authority, and that in the mouth of 2. witnesses, the things concerning you or me, may be better assured, I sent Onesimus▪ a brother both faithful and worthy to be beloved, howsoever he hath slipped in time past; who is also one of the members of the same Church: these two shall give you to understand of all things that may concern you, that are done in those parts.  
Aristarchus in love saluteth you.  
So doth Mark and jesus: whom that you may be provoked to love again, I would have you to understand, that touching Aristarcus, he is me, fellow prisoner for the Gospel: touching Mark, he is sister son to Baraabas, that not able servant of God, of whom you have had commandment, that if he come unto you, you should receive him accordingly.  
And touching jesus, his conversation hath been such as thereby he hath gotten the surname of. just. And of them all three together, there are great causes why you should respect them, for that they are of the race of the jews, with whom God hath made special covenant: especially seeing that of so great a number of jews that are here, only these three, help to advance the kingdom of heaven by giving assistance unto me.  
The sum of all which, as well of this, as of that that followeth to the end of the Epistle, is to give to understand their mutual estate, as well his to them, as theirs to him, together with certain salutations from some, and to some.  
But first we are to speak of that in the former Text, 
Verse 5.  which remaineth to be handled, wherein the Apostle had exhorted them to walk wisely, & warily. One sort of wisdom is that they be not infected by the pitch and canker of the naughty corruption of the wicked.  
Secondly, that they so walk towards the strangers, that they give no occasion to them to speak evil of the Gospel, and that by their godly conversation those without may be called to the truth.  
And it is necessary that dwelling among wicked men 
Note.  we should walk warily and wisely, that we be not corrupted by them, because by reason of the infection remaining in us, we are as ready to take infection from others, as the tinder to take fire.  
Which how dangerous it is, we read in the example of divers of the notable servants of God: As of Lot, who by covetousness choosing to live in the fattest country of Sodom, learned their to be drunken, with 
Gen. 19  which he was overtaken by his daughters.  
And joseph himself though a notable young man, as the like was not in those days, yet in the Court of Pharaoh learned to Court it and dissemble, & swear fearfully by the life of Pharaoh: And therefore much 
Gen. 42. 15.  more ought we to take heed of this infection.  
Another cause why we should take heed of walking 
Four reason● of walking wisely towards them, that are out of the Church. Reason. 1. 1. Thes. 4. 11.  wisely, is because the wicked will be ready to take all occasions of speaking evil of us. And the occasions are divers, that the infidels will have regard unto: as in the 1. Thess. 4. the Apostle bids them to walk quietly, not to be trouble some: for they will mark, if we be such as be busy to meddle in other men's matters, and therefore we ought to be ware of that, which without wisdom we cannot avoid.  
Reason. 2 Again, they will mark whether men be laborious in their vocation, that they labour with their own hands, therefore the Apostle bids us work with our own hands. For it is a shame that we by idleness 
1. Thes. 4. 11.  should be constrained to beg at their doors, Reason. 3 which will be a cause to make them blame our religion.  
Thirdly, another cause why we should walk wisely is to the end that we might call them to repentance 
2 Pet. 2. 12. &. 3. 1. 2.  by our godly conversation, having care especially to be wary in those things, which the adversaries of the Gospel have by the light of nature a special insight Reason. 4 
1. Pet. 3. 16.  in▪ else we shall be a great offence unto them. Lastly, that men, that speak ill of us, might be ashamed.  
After the Apostle exhorteth to another matter, 
Verse. 5.  that we redeem the time: the word signifieth an opportunity of time, and fitness. Which wariness the Apostle draweth from the practice of merchants, that having had any great loss, they will watch all markets, and opportunities to recover that loss, which 
A simile.  they have had, and to make up the breach, they have made in their substance, so are we to watch to recover, that we have lost. by taking all good opportunity.  
And we are to do as the wayfaring man, that having 
Note. A simile.  slept to long, or been to long at dinner, will make the more haste after. So ought we to consider how in our life time we have spent the time lent us by God, and wherein we have been behind hand in the service of God. That whereas if our life were a 1000 years, (as none never came unto, which yet is but a moment to the life to come) it were too little to spend in the service of God. And therefore if any of it hath not been so spent, we are to be careful to endeavour ourselves according as the Apostle Peter exhorts us, that, if we have spent the time in drunkenness gluttony, lusts, wantonness, we should now leave.  
Redeeming the time: signifying that if possible we can, we are to buy it out, and to buy it out even with much money, nay with our life itself, if need be.  
And therefore it showeth the notable corruption of us, that the time, which we ought to redeem and buy out by much cost, we are so careless of it▪ that we spend it in our worldly gains and pleasures. And therefore we see how men fpend and pass the time in cards and dice, and other vanities. We see our Saviour 
Luk. 14. 7. 10. 13.  Christ Luke 14. being on the Saboth called to a feast, see how he redeemeth the time. First seeing them strive for high places, he there taketh occasion to tell them a notable doctrine, not to exalt themselves: and again he counsels them to bid the poor.  
And further, upon the speech of a man, which said, Blessed is he, that eateth bread in the kingdom 
Luk. 14. 15. Math. 22. 2.  of God, he propounded a parable to instruct them therein.  
Another notable example of our Saviour Christ, that redeemed the time, he we see in his taking occasion with the poor woman, which was an harlot, to call her, joh. 4. And after, with the disciples, one seeing the harvest taketh occasion to give a notable speech to his Disciples, to pray unto the Lord to send forth reapers into his spiritual harvest: 
Math. 9 37. Luke 10. 2.  which teacheth us to redeem, and take all good occasions of speaking and doing good things; contrary to the wretched practice of filthy persons, that take all occasions of filthy speeches and deeds, as of Herodias against john Baptist, Mark 6. 23. 24.  
After he cometh to a notable doctrine about 
Verse 6.  the tongue, that in regard of their godly conversation to the Infidels they should have especial regard to use their tongues well. For it is as a rudder of a ship, or fire, that being well used is profitable, if otherwise dangerous: And he will have them to order their tongues wisely, that their speech be seasoned, viz: that they know when to speak, when to be silent: And in speaking that they know how to speak according to the persons present, so to direct the speech according as is most fit for every ones condition & estate. Which as it is requisite in the Minister, so in all men: Therefore the Apostle wills Tymothie to admonish an 
1. Tim. 5. 1. 2.  old man, as it becometh a father, and the young men as brethren: And Solomon saith, Answer not a fool 
Prou. 26. 4.  according to his folly, viz: in words and babbling: for that will breed further brabbling without end. And yet answer him in his folly, to stop his mouth, meaning, according as is most fit for to be answered unto him, lest he be wise in his own conceit. 
Prou. 26. 5. Verse 7. & 8.   
In this Text the Apostle sendeth these messengers to understand the estate of the Church, and to signify their estate: and further for mutual comfort, and to strengthen the Church: he therefore sendeth these worthy men, Tychicus and Onesimus.  
Doctrine Hear we learn that it is a necessary duty for the Minister to know the estate of his Flock, and for the Flock to know the estate of the Minister: For the Minister, it is necessary that he know. For as a good shepherd will know the estate of his Flock, so 
Prou. 27. 27. A simile.  ought the Minister of his spiritual charge, that he may accordingly lay forth unto them his admonitions, exhortations, and may commend them in their wants unto God.  
The people are to understand the state of the Minister: 
Note.  not to the end to pry out his faults to have matter to accuse him, as the custom is now: but to the end they admonish him, if he be faulty, as after shall appear in the end of this Epistle.  
Secondly, that if there be any such want, they may the more commend their Minister unto God, to have supply for their instruction.  
So is the Minister also to do for the people, And so is the duty of every Christian to inquire of the state of the Churches, and of the Ministers in all places, to the end that for the good we may be thankful unto God, for any evil we may be earnest unto God in prayer.  
Men for the end their Merchandise may prosper, will be inquisitive of the state of the place, and of 
A comparison.  the traffic: Much more ought we to be of the Churches of God. And therefore we see an example in Nehemiah that when Ambassadors came unto 
Neh●. 2s5s6.  the King out of his Country, he was inquisitive of their estate, and went unto the Lord in prayer, in regard of their great afflictions: So ought we to do.  
Here also we see the great love of the Apostle that parteth with Onesimus, which (as is in the Epistle to 
Verse 9  Philemon) had been unthrifty, but was now very profitable 
Philem. 11.  unto the Apostle: and therefore writeth to Philemon, that if he would receive him, he should, yet he was very profitable unto him. And notwithstanding he sendeth him to the Colossians, and spareth him from himself, which was much more to spare Tychicus, which was a Minister.  
Doctrine Whereby Ministers are taught to departed from their own profit for the good of the Church.  
After the Apostle sendeth salutations of divers, 
Verse 10.  but of three especially, Aristarchus, Mark, and jesus, to testify their love to the Colossians.  
Doctrine. Doct. The duty of Ministers is not to disgrace one another, but to commend and praise the good things in their fellow Ministers to the Church, that they may nourish and increase the good opinion, which the Church hath of them, to the furthering of their ministries.  
These three he especially commendeth to be chief accounted of by them, in regard of the things common to them all, as namely they were of the circumcision, being of the jews, and yet continued constant unto the truth: Then that they were fellow-labourers with him in the Ministry, and that they were very comfortable unto him, abiding and staying with in his persecution.  
Particularly he commendeth Aristarchus unto them, for that he was his fellow-prisoner, sustaining the same bonds with him; jesus he commendeth to be such a one. as that by his godly conversation had gotten this good report, amongst the children of God, that he was surnamed lust.  
And Mark he commends, for that he was the sister's son of Barnabas, a worthy man, and an Apostle, and therefore worthy to be accounted of by them: and well entertained if he should come unto them: Where we may see what was the cause of the falling 
Note?  out of Paul and Barnabas was, why Barnabas took Marks part, when as Mark having fainted by the way, by reason of the hot persecution, Paul refused 
Act. 15. 39 40.  to take him with him, whereas Barnabas was earnest to have Mark: But it seemeth that in the controversy Barnabas was in fault, in that the Church, joined with Paul against Barnabas, who as it is likely was too much carried away with affection.  
Howbeit we see here that Mark having (as we may well gather) confessed his fault, and professed his repentance, and reconciled himself to the Apostle, Paul, was received again of him. 
Note.  Where we see the tender love of the Apostle who upon testimony of his repentance receiveth him and loveth him again, after that he had begun to slip & start aside.  
The end of the 30. Sermon.   

The 31. Sermon.  COLOSS. 4. V 12 to the end. 
12 Ephaphras the servant of Christ, which is one of you, saluteth you, and always striveth for you in prayers, that ye may stand perfect and full in all the will of God.  
13 For I bear him record that he hath a great zeal for you, and for them of Laodicea, and them of Hierapolis.  
14 Luke the beloved Physician greeteth you, and Demas.  
15 Salute the brethren which are of Laodicea, and Nymphas, and the Church which is in his house.  
16 And when this Epistle is read of you, cause that it be read in the Church of the Laodiceans also, and that ye likewise read the Epistle written from Laodicea.  
17 And say to Archippus, Take heed to the ministry, that thou hast received in the Lord, that thou fulfil it.  
18 The salutation by the hand of me Paul. Remember my bands. Grace by with you, Amen.  
WE have entered upon the salutations sent from Paul, and from those, that were at Rome with him, to the Colossians. And the Apostle doth here proceed in that matter, as if he should say after this sort. Ephaphras saluteth you, between whom and you 
V 12. The Metaphrase.  there is a special bond, by reason whereof even now absent from you, yet he is one of you: and being as you know a worthy servant of Christ in the Ministry of the Gospel, whereby his prays are more effectual, he prayeth continually with great strife and earnestness for you; that having entered into the holy profession of the Gospel, you may stand and abide in it, with daily increase both in the knowledge and obedience of the whole will of God, until such time as by death you shall be complete and perfect men in Christ.  
For howsoever, I am not privy to his private prayers, yet I dare be hold so to write, because myself am witness how (notwithstanding his absence) he burneth in much love towards you, and towards the brethren in Laodicea and Hierapolis; the rather for your sakes which may either be furthered by their good, or hindered by their ill estate.  
Luke the Physician, one worthy to be beloved, saluteth you, and so doth Demas.  
Salute the brethren in Laodicea from me, especially Nimphas and his family; which for their piety and good order in it, I may not unfitly term a little Church.  
And when you have read this Epistle in the Church, to testify your communion as in all other good things, so especially in this sacred treasure of the word of Christ, procure it to be read in the Church of Laodicea; as of the other side, that you also read the Epistle which was written from Laodicea.  
Tell also Archippus your Pastor and ordinary Minister, from me, that he look more diligently to his charge of ministry, which he hath received of the Lord: that he do it not by halves, but that he perform it in every respect, both of cheerful teaching, and of good example of life unto the flock.  
Finally, I have sent you also my salutations, not by the hand of my Scribe, (as the other salutations,) but by mine own hand: whereunto (for a close of my letters) I add my request unto you, that you would in your prayers, remember my bonds, for the obtaining of whatsoever my captive estate doth require.  
And further, my humble prayer is for the grace of God, to be with you: and so I am assured that it will be.  
Here in we are to consider of the salutations, and secondly of certain commandments given.  
For the salutations; they are those, which he sendeth from them, that are with him, and such salutations, as he sendeth by them unto the Church of Laodicea.  
There remaineth the verse before to be spoken off. 
Verse. 11.  For having spoken of Aristarchus, Mark etc. he giveth every one their several commendation. And touching jesus, he giveth him this commendation, that he was a Just man, that by his upright dealing, and carriage towards all men he had gotten this name to be called just. As we usually call him, that walketh honestly, Le bonne homme, A good man. An example hereof we have in acts the. 1. of Barsabas, one of them, which stood in election for the place of judas. This Barsabas had gotten this name to be called Just, 
Act. 1. 23.  and had it given him by the Church. For as is in the 4. of the Acts, the Church being in great affliction, 
Act. 4. 36. 47.  he sold that, which he had, and distributed it amongst the Church, whereupon they give him that name Barnabas, the son of consolation, because of the comfort, he was to many in the Church. This showeth the miserable times now a days, wherein few Just 
Note.  men are found, and therefore we had need to have a greater light, then of the noonday, to find such an one, or one that dealeth so justly, that one may bargain with him in the dark, whereas we ought to be more just, having so plentiful means of knowledge of the Gospel. And what a shame is it that so few there are, which can have the name of Barnabas, the son of Comfort?  
Again in the name of this man, called jesus, we see a notable abuse of the Papists of this name jesus, that whensoever it was named would make courtesy in 
Note.  token of reverence. Whereupon ariseth many absurdities. For first they make an inequality in the Trinity, not giving that reverence to the names of the other persons.  
Again, what a shame is it for them, that if it be such a necessary duty, why use they not that reverence to the name of Christ in the markets, and in the houses?  
Further such was their ignorance, that if this name of this man jesus which is the same in Greek, that jehosuah in Hebrew, they would, when they heard it, do worship to it, which were an horrible idolatry, to give the worship to the name of a man, which though a good man, yet a sinner.  
Doctrine Then he commends them altogether. That they were jews, giving great honour unto them thereby. By which we see it is an honour to be a jew: which condemneth the wretched practice amongst us, that hate the jews: and when any disgrace is given to any most vile, we will say, hate him as a jew. And yet we see our Saviour Christ saith, salvation is from the 
john. 4. 22.  jews. And from whence were all the Apostles but of the jews? yea the chief Apostle of the Gentiles, the Apostle Paul himself: yea our Saviour Christ himself was of the jews, and therefore why should we so hate them. And consider that before they were rejected, and before the Gentiles were called, how oft have we in the Prophets, that they prayed for us before we were called? And in the last of the Canticles, we have a little sister: and therefore a shame for us so 
Cant. 8. 8.  to hate, and contemn them.  
And further consider that they have a promise Rom. 11. that they shall be gathered to the Church, which no other nation have, therefore aught to be loved, and prayed for of us.  
He further commendeth these, that they only of the circumcision there at Rome were help●rs unto the 
Verse. 11.  kingdom of God, which was a notable commendation unto them, for that God vouchsafed them, which were men, to be helpers to his kingdom. As it is a great honour for a subject to be counted a defender 
A simile.  of the Prince, as the Prince's Champion.  
And here we learn in that our Apostle commended them being so few, and that because they were so few that helped him: therefore we are to learn that, if any of the jews be called to the Gospel (as some are now) they are so much the more to be esteemed, and commended, though but few. Then he showed wherein they were helpers to the kingdom of God, viz. in that they were comforters to him, which was a chief Apostle: which was a notable commendation unto them, to be helpers unto him, that had a great sway of doing good in the Church. But a greater commendation to help one in such a great place, then. 1000 beside. As he, that 
A simile.  defendeth the King, doth more, then to defend many others. And therefore when David would have 
2. Sam. 18. 2. 3.  gone with his army divided into. 34. bands against Absalon, they would not let him, alleging to him that he was worth ten thousand of them.  
Then he proceeds to set down Ephaphras his commendations 
Verse. 12.  unto them. And he sendeth his commendation, describing him to be of them, one that had planted the Gospel with them, and with the Laodiceans which was a minister, not as now they are, but an Evangelist.  
And he saith that Ephaphras prayeth for them▪ 
Note.  commending his prayer in that he was the servant of God, to wit, a prophet and minister, and therefore his prayer more excellent and effectual then of a private man. As the Lord saith to Abimelech, which would have defiled Abraham's wife, the Lord forbids him, laying a curse upon his house, but bids him 
Gen. 20. 7.  restore her, and he shall pray for him: for he was a Prophet.  
And the matter of his prayer he setteth down to be. 1. that they may continue unto the end without any slacking or starting back. 2. that they may be increased in grace, until they should be accomplished in the end, which should not be perfected before they were dissolved.  
And further he doth testify his zeal and care towards 
Verse. 13.  them, and mindfulness of them, which himself was an ey-witnesse of, though not of his private prayer. After he sendeth salutations of Luke, viz. the 
Verse. 14.  Physician (not the Evangelist, for than he would have given him that title) and he showeth that this man is to be loved, because of the good to the Church in his skill of Physic.  
Demas his salutation he setteth down, but giveth him no commendation: because that (as it seemeth) he began now to slide away, which after he did shamefully. Then after this he desireth them to remember his salutations to the Church of Laodicea. Where 
Verse. 15.  we learn, as in all the other salutations, so in this, that it is a necessary duty to send salutations to our 
Note.  friends, especially to those of the Church, which profess the truth.  
And amongst this Church, he commends himself 
Verse. 15.  to one Nymphas, and to his house, which by reason of the good order & government in his whole house, might be called a little Church. For in his house there was obedience of wise, children, servants etc. Where 
Note.  he showeth what a notable mercy of God it is when a family is well ordered and governed, that all the family join together in their duties to God, and one to an other: and therefore this commendation by this Epistle of this man remaineth to the end of the world. And therefore showeth what an excellent commendation it is that the household join together in singing unto God & in other religious duties. And therefore showeth our great infidelity, that are so careless of this duty, looking not for the blessing of God, which he hath promised. But if for one person, as for one joseph in Putiphars house, the whole 
Note.  house was blessed, for one jacob Laban blessed, and for ten good men Sodom had been spared, then when 
Gen. 18. 32.  husband, wife, children, and all are religious, when those, that command, command a right, and those that obey, do it as they ought, observing their duties in their place, and order, there must needs be a great blessing of God upon that whole family, and upon every one in the same.  
After he willeth that this Epistle be read unto the 
Verse. 16.  Church of Laodicea, as that which not only bell 〈…〉 d to them, but unto the whole Church of God, being the word of God; for the word of God (as one saith) is the Epistle of God to his creature. Which teachet● us 
Note.  that this belongs not only unto them, to who●●t was sent, but also unto us. And in that he commandeth it to be read, we have therein (if there were no 
Note.  other place) a manifest and plain confirmation of the public reading of the word in the Church.  
Then he willeth them to warn Archippus (which 
Verse. 17.  was their minister) to fulfil the ministry, which he had received of the Lord. Where he seemeth to reprehend him of some slackness, and negligence in executing the duty of the ministry, where we learn that it is the duty of the minister to be careful and diligent in the ministry, which the Lord hath called him unto, and that he fulfil the work committed unto him, and therefore must labour to increase in knowledge, using the means, that he may be more and more able to be of use unto the Church of God: 
jer. 48. 10.  for as the Prophet jeremy saith, cursed are all they, that do the work of the Lord negligently: Which howsoever there it is spoken of the magistrate, yet it belongeth as much also unto the Minister.  
Then doing his own salutations, unto them. 
Verse. 18.  He desireth them to be mindful of him in his bonds and persecution, which afterward he suffered doth in. Which we have heard of before which teacheth us as to be mindful of all, that are in bonds for the truth sake; so especially of the Ministers.  
Lastly he commendeth them unto the grace of God, desiring the gracious favour and blessing of God upon them.  
And saith Amen, assuring himself of the grace and 〈◊〉 of God towards them, that God would hear 〈…〉 yet for them, and show his favour towards 〈◊〉. And thus much of this Epistle, wherein ●e have heard the preface and the Epistle itself, in which the Apostle persuades them unto a constant embracing of the pure doctrine of Christ jesus, without the mixture of man's inventions.   
FINIS.  
Trini-vni Deo Gloria.