God cometh upon them. Here note, 1. God's wrath is the due desert of man's sin; yet is it not so much sin, as obduration and impenitency in sin, that draws down wrath. Note, 2. That believers themselves do stand in need of arguments drawn from the wrath of God, to make them afraid of sin, and to excite them to mortify and subdue it; for here the apostle propounded the terrors of divine wrath to these believing Colossians. The second argument is taken from their former continuance, yea, long continuance, in these sins; In which ye also walked some time, when ye lived in them; that is, in the fore mentioned sins ye yourselves also walked before your conversion; when ye lived in them, and took delight in the practice of them. Learn hence, That no argument will prevail more with a christian to follow on the work of mortification closely for time to come, than the remembrance of his long continuance in sin in time past; In which sins ye walked some time, when ус lived in them. Now mortify therefore, &c.

8 But now ye also put off all these; anger, wrath, malice, blasphemy, filthy communication out of your mouth. 9 Lie not one to another, seeing that ye have put off the old man with his deeds; 10 And have put on the new man, which is renewed in knowledge after the image of him that created him:

In the foregoing verses, St. Paul exhorted the Colossians to mortify external and outward sins, as fornication and uncleanness; here he presses them to mortify internal and spiritual sins, such as anger, wrath, and malice, sins of the heart. The axe of mortification must be laid to the root of inward corruption, spiritual sins, heart sins: though they are minoris infamiæ, of less infamy and reproach before men, yet they are majoris reatus, of greater guilt in the sight of God; therefore a sincere christian has a special respect to these in the work of mortification put off all these, anger, wrath, malice. Anger, or the sudden motions and rising of passion: wrath is anger advanced to an height; and malice is anger accompanied with a desire of revenge, a rooted displeasure. As jealousy is the rage of a man, so malice is the rage of the devil; 'tis the very soul and spirit of the apostate nature. No sin renders a man

so like to Satan as wrath and malice. A malicious desire of revenge is so far beneath a christian, that it is the baseness of a man, yea, the spawn of a devil. This sin indulged destroys the soul, as sure as murder, yea, 'tis no less than murder in the account of God, 1 John iii. 15. He that hateth his brother is a murderer. Observe next, The apostle exhorts the Colossians to guard against the sins of the heart : Put off blasphemy, filthy communication, and lying; that is, evil speaking, filthy speaking, and false speaking. Sins of the tongue are to be guarded and watched against, as well as sins of the heart, they are most scandalous, they dishonour God, and discredit religion, and wrong our own souls. The sins of the tongue are little considered, their great guilt not apprehended, but men must account for their open reproaches, secret back-bitings, scoffings, derisions, whereby they endeavour to fix an ignominy upon their neighbour; and particularly the sin of lying is here cautioned against, Lie not one to another. All ly ing is here condemned; the officious lie, tending to our own or our neighbour's profit; the pernicious lie, tending to our neighbour's prejudice; the jocular and joThe scripture condemneth all, without recose lie, tending to recreation and sport.

striction, Rev. xxi. 8. All liars shall have their part in the lake which burns with fire and brimstone: Rev. xxii. 15. Whosoever loveth and maketh a lie. Lying makes a man like the devil, who was a liar as well as a murderer from the beginning. Observe lastly, The argument to enforce the exhortation to mortify all sin, the sins of the heart, the sins of the tongue, the sins of the life: and that is drawn from the consideration of their present state; they had in their baptism made a profession to put off the old man with his deeds, that is, their own sinful nature, and put on the new man in baptism, which being renewed by illumination and divine knowledge, and so conformed to the image of God, rendered them now the objects of his special love. Note here, That there were many ceremonies in baptism used in the primitive church, to which St. Paul alludes in several places in his epistles; as drenching in water, so as to seem buried in and under it, Col. ii. 12. Buried with him in baptism. Likewise putting off their old clothes, at going in, and putting on new at their coming out of the water; to which St. Paul alludes here, when he tells them they had (namely,

in their baptism,) put off the old man, and put on the new. Whence learn, That there is no argument more moving and effectually exciting unto holiness of life, than that which is taken from our baptismal vow and profession; the obligation of this is very strong, if duly considered. The apostle makes use of it here as a potent argument, to quicken them to the mortification of all sin, seeing they had in baptism put off the old man, that is, professed and solemnly engaged so to do, and had put on the new man, which after God is created in righteousness and true holi

ness.

11 Where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free but Christ is all, and in all.

Where, that is, in which state of renovation, or under the present gospel-dispensation, there is found with God no respect to any man's person or nation, as before there was under the legal dispensation; now Jew and gentile, male and female, bond and free, circumcised and uncircumcised, every one that feareth God, and worketh righteousness, is accepted of God, through Christ, who is all, in all things, to all believers. But how is Christ all in all unto his people? Thus, his teaching is all in all in the work of illumination, his Spirit is all in all in the work of conversion, his death is all in all in the work of satisfaction, his righteousness is all in all in the matter of our justification, his grace is all in all in our sanctification, his intercession is all in all in our acceptation, his peace is all in all in our consolation, his power is all in all in our resurrection, his presence is all in all in our glorification. O blessed Jesus! art thou thus all to me? I will labour to be all to thee; I will give thee all that I am, my soul with all its faculties, my understanding, my heart, and my affections, particularly my love and my hatred, my joy and my sorrow, my hope and my fear, my body with all its members. For thou hast created, redeemed, and wilt glorify, the body as well as the soul; and therefore will I glorify thee with my body, and with my spirit, which is thine; I will also give thee all that I have, by consecrating it all to the service of Christ, and resigning up all to the will of Christ, and will entitle thee to all that I do, by making thy word

my rule, and thy glory my end, in all my actions and undertakings.

12 Put on, therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, long-suffering; 13 Forbearing one another, and forgiving one another, if any man have a quarrel against any: even as Christ forgave you, so also do ye.

Our apostle, having now finished his exhortation to the practice of that great duty of mortification of sin, called here a putting off the old man, comes next to mention several graces and virtues, which he exhorts them to be found in the practice of; and this he styles a putting on the new man; teaching us hereby, that a negative holiness is not sufficient to salvation; it is not enough that we cease to do evil, but we must learn to do well: a man may go to hell for not doing good, as well as for doing wickedly. Observe farther, The particular graces and virtues which they are exhorted to put on. 1. Bowels of mercy and kindness; that is a tender pity towards, and an inward sympathy with, those that are in misery; and this expressed in outward acts of succour and relief, according to our ability. There is a natural pity which man can hardly put off, it is seated in the very nature of man; and accordingly unmercifulness is a sin against the light of nature, as well as against the law of God: but there is besides this, a spiritual pity, which flows from pure love, and that a divine love; now this is more an act of grace than of nature; this the apostle here exhorts the Colossians to, Put on bowels of mercy; they who have put on and are clothed with garments of holiness, will also put on bowels of mercy as a garment. 2. Humbleness of mind: whereby a man, sensible of God's goodness, and his own infirmities, hath an humble apprehension and a modest estimation of himself: the more holiness any person has, the more humility he has; humility is a certain evidence of our holiness, because it is a great part of our holiness. 3. Meekness and long-suffering, which moderate anger, and enable us to put up with affronts and injuries. This is a spirit and temper divine, and truly Christ-like; none so abused and affronted as he: but, being reviled, he blessed, and committed

himself to Him that judgeth righteously. When another hurts thee by unjust provocation, why shouldest thou hurt thyself by sinful passion? Christ was a lamb for meekness; it doth not become any of his followers to be like lions for fierceness. 4. Forbearance, and mutual forgiveness; For. bearing one another, and forgiving one another. No christians are so perfect, but they are liable to offend one another; he must have no friend that will have a friend with no faults, and consequently they stand in need of forgiveness from each other. Learn hence, 1. That christians are obliged by the laws of their holy religion to forbear and forgive one another. 2. They are obliged to imitate Christ in this duty of forgiveness: Christ forgives us universally, freely, sincerely, so as never more to upbraid us with the fault he has forgiven us; such a forgiveness we are to exercise towards our brother. As Christ forgave you, so also do ye. Observe lastly, The argument which St. Paul makes use of to press the Colossians to the practice of the fore-mentioned duties, and that is drawn from their election and vocation; Put on, as the elect of God, bowels of mercy. You that had the favour to be chosen of God out of the heathen world, to be his church and people, and are now holy and beloved of God, let the sense of this divine favour oblige you to humility and meekness, to long-suffering and mutual forgive ness, yea, to the love and practice of universal holiness.

14 And above all these things, put on charity, which is the bond of perfectness.

Still our apostle makes use of the former metaphor, comparing the graces of the Holy Spirit to garments, which he exhorts christians to put on: he had mentioned the putting on of mercy, meekness, humility, &c. before; now he advises to put on charity, or the grace of love, as the upper garment over and above all the rest, comparing it to a bond or ligament, which ties and knits all the members of the church together. Quest. But what is this grace of charity? Answ. It is a brotherly affection, which every true christian chiefly

bears to all his fellow-members in Christ for graces' sake; or a gracious propensity of heart towards our neighbour, whereby we will, and do to our power, procure all good for him. Quest. But why does St.

Paul compare charity to an upper garment? Above all put on charity. Because, 1. The upper garment is larger and broader than the rest; so ought charity to extend itself to all persons, and upon all occasions. 2. The upper garment is usually fairer than the rest; so doth charity shine brightest amongst all the graces. 3. The upper garment distinguishes the several orders and degrees of men; thus christians are known by love as by a livery; it is the bond that Christ's sincere disciples wear. Quest. But how is charity the bond of perfectness ? The meaning is, that it is the most perfect bond of union among christians, it knitteth together all the scattered members of the church, and makes their graces and gifts subservient to the good of one another, so that the church is made hereby a complete, entire body, which was lame without it: in this sense, charity is called the bond of perfectness.

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

As if the apostle had said, "Let that peace which God has given you within, and calleth you to exercise without, govern your lives, and direct you in all your actions towards men, and live in continual thankfulness to God." Here note, That the original word, to rule in the heart, signifies to umpire, or to act the part of an umpire, in appeasing strife. Now this peace, 1. Inwardly hushes and stills all in the soul, when tumultuous affections are up, and in a hurry; when anger, hatred, and revenge, begin to arise in the soul, this calms and composes all. 2. Outwardly; peace of conscience produces peaceableness of conversation; where the peace of God rules in the heart, it disposes to peaceableness in the life. Now this consists in these things, namely, in an unwillingness to provoke others, in an unaptness to be provoked by others, in a readiness to be reconciled when provoked, and in a forwardness to reconcile others that are at variance.

16 Let the word of Christ dwell

in you richly in all wisdom;

These words come in by way of direc tion and advice, to help the Colossians in the exercise of the foregoing graces; seeing it is the word of Christ, or the holy scrip

tures, which teach the fore-mentioned duties, he advises that that word of God may dwell in, and take up its abode with them, richly and plentifully, that they may be furnished thereby with all true and sound wisdom. Note here, 1. The title given to the holy scriptures: they are the word of Christ, because they have Christ for their author, Christ for their object, and Christ for their end. Note, 2. The advice given with respect to the word of Christ, Let it dwell: not come for an hour, but to tarry; not to tarry for a night, but to take up its fixed residence and abode. Note, 3. Where it should dwell: not in the ear, nor in the head only, not in the memory barely, nor in the affections, but in the heart and soul, Psal. cxix. 11. Thy word have I hid in my heart, that I might not sin against thee. The law of God is in his heart; none of his steps shall slide, Psal. xxxvii. 31. Note, 4. How the word should dwell in us; richly, copiously, and plentifully, in its commands, in its promises, in its threatenings; let the word, the whole word, dwell in you, being diligently search ed, heartily received, and carefully observed. Note, 5. The persons to whom this advice is given by the apostle: all the saints at Colosse, the whole body of the people, are enjoined an holy familiarity with the Bible; it is to be in their houses, in their hands, and in their hearts, that it may dwell richly in them. Why then, and with what face, dare the church of Rome forbid the common people to read the Bible, calling it an heretical book? For a reason they very well know, namely, because it is the most dangerous book against Popery that ever was written in the world.

-Teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord.

Here our apostle declares one special benefit which the Colossians would receive, by having the word of Christ dwell richly in them: it would enable them to teach and admonish one another, and also to excite and stir up the affections of each other, by singing those psalms, hymns, and spiritual songs, therein contained, or such others as were composed by the inspiration and direction of the Holy Spirit of God; always remembering not to sing gracefully only, but with grace; that is, with attenUon and devotion in our hearts to the Lord.

Learn hence, That singing psalms, both in public assemblies, and private families, and therein praising and blessing of God for mercies received, is a great and necessary duty, to be jointly performed by all persons capable of it. Learn, 2. That in singing, a special regard must be had that there be an inward harmony and gracious melody in the soul, by the exercise of the understanding, and the orderly motion of the affections; if the heart and affections be not stirred up in this duty, the outward grace, though never so graceful, availeth nothing.

17 And whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him.

Here our apostle lays down a general rule for the right management of all our words and actions, in the whole course of life; Whatsoever ye do, do all in the name of our Lord Jesus, giving thanks to God for all the mercies you receive by Jesus Christ. Learn hence, 1. That all our thoughts, words, and actions, must and ought to be done in the name of our Lord Jesus Christ; that is, to do all by the authority and command of Christ, to do all in the power and strength of Christ, to do all for the honour and glory of Christ, to do all after the pattern and example of Christ. Learn, 2. That all prayers and thanksgivings, as they are only due to God, so they must be performed by us through Jesus Christ, that so they may find acceptance with God; giving thanks to God and the Father by him.

18 Wives, submit yourselves unto your own husbands, as it is fit in the Lord.

Observe here, 1. That St. Paul, in the former part of this chapter, having laid down general exhortations to live suitably to the gospel which the Colossians had received, comes now, in the close of the chapter, to exhort them to the practice of particular duties in their respective places and relations, as husbands and wives, parents and children, masters and servants. Learn hence, That the doctrine of the gospel lays the highest and strictest obligation upon all those to whom it is revealed, to perform every personal and relative duty in an holy and acceptable manner, both to

God and man. Observe, 2. The wives' duty of subjection here required; Submit yourselves to your own husbands. This implies and comprehends in it a reverent esteem of them, an affectionate love unto them, speaking respectfully of them and to them, and yielding obedience to their commands. Observe also, The qualification and manner of this subjection, As it is fit in the Lord: that is, in all lawful things, and in obedience to the Lord's commands, and not in any thing contrary to his will. Thus obeying the woman's subjection is service done to Christ; which may comfort her in case of any unkind returns from her husband to her.

19 Husbands, love your wives, and be not bitter against them.

Observe, 1. The general duty of the husband declared, to love his wife with a special, peculiar, conjugal affection, and to discover this love by a tender care over her, an affectionate regard to her, cohabitation with her, contentment and satisfaction in her, a patient bearing with her weaknesses, a prudential hiding of her infirmi ties, a cheerful supplying of her wants, a readiness to instruct and direct her, a willingness to pray for her, and with her; where true love is found, these duties will be performed. Observe, 2. A particular sin, which all husbands are to avoid in their conversation with their wives, and that is, being bitter against them; not bitter in affection towards them, that is, cold and indifferent in their love to them; not bitter in expression towards them, speaking reproachfully to them; not bitter in their actions towards them, giving them bitter blows, which is contrary to the law of God and nature. Learn hence, That it is the will and command of God,

that husbands should not behave them

selves churlishly, sourly, or imperiously, towards their wives; not ruling with ri gour, or being morose or rough, stern and severe, in their carriage towards them, but to treat them with that endearing familiarity that is due to them, as part of ourselves.

20 Children, obey your parents in all things for this is well-pleasing unto the Lord.

Observe here, The duty bound upon all children, and that is, obedience to their parents; this implies inward reverence, outward observance, a pious regard to their

instructions, a following their good examples. Observe, 2. The object of this duty; Obey your parents, that is, both parents; as obedience is due from all children, so 'tis payable to all parents, to mothers as well as fathers; nay, Lev. xix. 3. the mother is named first, because in regard of the weakness of her sex she is most liable to contempt. Observe, 3. The extent of the duty; in all things, that is, in all lawful things, and in all indifferent things, in every thing that is not sinful; though to the child it may seem unnecessary and unreasonable, yet the parent's command is to be obeyed. Observe, 4. The argument and motive to excite and quicken to this duty: it is well pleasing unto the Lord; hereby they do acceptable service unto the Lord, who will reward it with long life on earth, and eternal life in heaven. God takes a mighty pleasure in the performance of relative duties; they are not only pleasing, but well-pleasing, to him: we are no more really, than what we are relatively, in the account of God; that which we call the power of godliness, consists in a conscientious performance of relative duties.

21 Fathers, provoke not your children to anger, lest they be discouraged.

Here the parents' duty, that is, the duty of both parents, is laid down, Provoke not your children to wrath; that is, abuse not your power and authority over them, by their spirits against you, by denying them being too severe unto them; imbitter not what is convenient for them, by inveighing unseasonable, immoderate correction of with bitter words against them, by unjust, them; give them no just occasion to be be discouraged; either dispirited and heartangry. The reason is added, lest they less, or desperate and hardened; lest by dejection of spirit they become stupid. A parent's conduct must be moderated with prudence, shunning the extremes of too much indulgence on the one hand, and too great rigour and severity on the other.

22 Servants obey in all things your masters according to the flesh; not with eye-service, as menpleasers; but in singleness of heart, fearing God: 23 And whatsoever ye do, do it heartily, as to the Lord, and not unto men: 24 Knowing, that of the Lord ye shall receive the