A paraphrase on the New Testament with notes, doctrinal and practical, by plainess and brevity fitted to the use of religious families, in their daily reading of the Scriptures : and of the younger and poorer sort of scholars and ministers, who want fuller helps : with an advertisement of difficulties in the Revelations / by Richard Baxter.

The Epistle of PAUL the Apostle to the COLOSSIANS. (Book Colossians)

CHAP I.

1. PAul an apostle of Jesus Christ, by the will of God, and Timotheus our brother. 2. To the saints and faithful bre∣thren in Christ, which are at Colosse: Grace be unto you, and peace from God our Fa∣ther, and the Lord Jesus Christ. 3. We give thanks to God, and the Father of our Lord Jesus Christ, praying always for you: 4. Since we heard of your faith in Christ Je∣sus, and of the love which ye have to all the saints;

3, 4. Note, 1. That Faith and Love are the Sum of Religion, and greater Riches than all earthly things.

2. Love must extend to all Saints, and not onely those that are of one Party.

5. For the hope which is laid up for you in heaven, whereof ye heard before in the word of the truth of the gospel: 6. Which is come unto you, as it is in all the world, and bringth forth fruit, as it doth also in you, since the day ye heard of it, and knew the grace of God in truth.

5, 6. Note, 1. It is the Hope of Heavenly Felicity, which is the End, an effectual Motive of Christian Love and Duty. 2. It is the true Word of the Gospel that giveth us this Hope. 3. This Gospel divulged to the World is fruitful extensively in the number of Converts, and intensely in their Holiness, when it is so heard as to cause Men to know Gods Grace in Truth.

7. As ye also learned of Epaphras our dear fellow-servant, who is for you a faithful minister of Christ; 8. Who also declared unto us your love in the Spirit.

7, 8. Note, It's like Epaphras was he by whom they were converted, or at least their present Bishop.

9. For this cause, we also, since the day we heard it, do not cease to pray for you, and to desire that ye might be filled with the knowledge of his will, in all wisdom and spi∣ritual understanding:

9. True Converts have need to be prayed for, that they may have Spiritual and Practical Wisdom to know the Will of God.

10. That ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God;

10. That you may live suitably to your professed Faith, sincerely obeying and pleasing God in all things, which is your Worthiness in a Gospel-sense, bringing forth the Fruits of all sorts of Good Works, and increasing in the Knowledge (or acknowledging) of God.

11. Strengthened with all might, accord∣ing to his glorious power, unto all patience and long-suffering with joyfulness;

11. Note, 1. The glorious Power of God appear∣eth in his Servants Strength. 2. The Strength of Christians appeareth most in suffering long and pa∣tiently for Christ with joy, and not in overcoming Men by Strength.

12. Giving thanks unto the Father, which hath made us meet to be partakers of the in∣heritance of the saints in light:

12. Note, 1. The Inheritance of the Saints is in the State and World of Light, that is, of Vision and Glory. 2. Gods way of bringing Men to this Glory, is by fitting them for it now by Holiness. 3. This is the Gift which obligeth us to the greatest Thankful∣ness to God.

13. Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son:

13. Note, The World is divided into two Socie∣ties: One under the Power of Darkness, that is, Sa∣tan the Prince of Darkness, who leads Men by the way of Ignorance, Errour, Unbelief, and Lies, to the utter Darkness of Misery. The other is the Kingdom of Christ, led by him who is the Light of the World, by Truth, Knowledge, and Faith, to the Heavenly Light.

2. When Men are truly converted to Christ, they are initially delivered from the Power, State, and Way of Darkness, into the Kingdom of Christ and Light.

14. In whom we have redemption through his blood, even the forgiveness of sins.

14. Note, Christs Blood is the Price of our Re∣demption, and Remission of Sin is much of the Col∣lation and Application. Redemption signifieth Deli∣verance from Bondage.

15. Who is the image of the invisible God, the first-born of every creature:

15. In whose Humane Nature, Doctrine, and Works, the Invisible God, whose Image he is, is ma∣nifested to Man; and who in his Divine Nature was begotten of the Father before any Creature was made, (even from Eternity,) and in his Person, as God-Man, is most Excellent, and is Lord of all.

(This [First-born] numbreth him not with Crea∣tures, but sets him above them.)

16. For by him were all things created that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him. 17. And he is before all things, and by him all things consist.

16, 17. By him, as God, were all things created, and for him; and he is from Eternity before them all, and by him they are upheld in being.

Note, 1. Some by [things in Heaven and Earth,] and [Thrones, Dominions, &c.] understand onely [Jews and Gentiles] and [the Powers of Men]: But this forced Exposition is groundless; it being certain, that all Heavenly Powers and Orders were created by the Eternal Word, and Paul being here extolling his Mag∣nificence, why should we feign him to leave out the highest Part, which he so plainly expresseth? That Celestial Spirits have potent Superiority both over us and one another, is no doubt.

II. The ancient Churches and Hereticks had so great Contentions about the right Notions of the Nature and Person of Christ, and with such dismal Effects, as maketh many Lovers of Peace to wish, that such Points had been handled more cautelously, reverently, and peaceably. Four notable Opinions there be about the Natures and Person of Christ.

1. The Orthodox hold, That he hath onely two Natures in one Person, the Divine and Humane. And of these, the subtle Philosophers say, that the Hu∣mane Nature is no part of his Person, but an Adjunct, because God cannot be a Part. But others avoid this, as dangerous.

2. The Arians think Christ is but a Creature, but is a Superangelical Spirit, the first created, by whom God made all the rest; and that he assumed the Hu∣mane Nature, and may be well called God, but not as the Father is, nor of the same Substance: And so, that he hath two Natures, Superangelical and Hu∣mane. Of these, 1. Some think that the Superan∣gelical, as a Soul, assumed onely a Humane Body: And, 2. Some, that he assumed a Soul and Body.

3. A third sort say, Christ hath three Natures; 1. The Divine, producing by Emanation the first created Superangelical Nature, united to it self, and by it creating all other things; and both these Natures in the fulness of time assuming the Humane Nature, (entire, say some; and a Body Onely, say others.)

4. The last and worst is that of the Socinians, that count Christ a meer Glorified Man. This Text seemeth to speak but the first, though the Favourers of the third think it is for them; and that other Texts are so also. They think it was not onely the Divine Nature, but the Superangelical, which appeared to Abraham, Moses, &c. in a visible Body, before the In∣carnation: And by asserting these three Natures in Christ, they would reconcile the Orthodox and the Arians. The Controversies also whether Christ be two Persons or but one, and have two Wills and Ope∣rations, or but one, and whether it may be said, That Mary was the Mother of God, and that one of the Trinity was crucified, &c. did grievously rend the Church; of which I have spoken elsewhere, and plainly shewed in what sense Christ is two, yea, many Persons (relatively), and in what sense but one; and in what sense his Wills are two, and in what sense but one.

18. And he is the head of the body, the church: who is the beginning, the first-born from the dead; that in all things he might have the preeminence.

18. And he is now the Head, both by Government and quickning Influence, of the Church, which is his Body Politick, and united to him incomprehensibly; the Spring of Life to us, and the first that rose from Death to glorious Immortality, triumphantly, by his own Power; by whom it is that we live, and shall be raised: For in all things he is Highest, above all Creatures.

19. For it pleased the Father, that in him should all fulness dwell;

19. For it seemed good to the Father that Jesus Christ should be filled with all Created Perfection, as well as he hath Divine Perfection, and be the Spring and Treasure of all Good, as the Head over all things to his Church, and the Universal Admini∣strator.

20. And (having made peace through the blood of his cross) by him to reconcile all things unto himself, by him, I say, whe∣ther they be things in earth, or things in heaven.

20. And having accepted his Sacrifice on the Cross for a general Attonement and Propitiation, by him to reconcile the guilty, sinful, and cursed World to him, so far as that their Guilt and Enmity should not hinder the Tenders of Free Mercy and Salvation to Jews and Gentiles, nor keep his Elect and Faithful Flock from that Heavenly Glory, where Angels and Saints shall be One Blessed Society, united in Love to God and each other.

21. And you that were sometimes aliena∣ted, and enemies in your mind by wicked works, yet now hath he reconciled,

21. And you, who were not onely, as all others, originally guilty, as the Seed of Adam, but also of the Race and Society of Gentiles, by your wicked Works estranged from God, and out of the way of his sa∣ving Grace, and Enemies to it and him, yet now hath he reconciled by Christ, and taken you for his Chil∣dren.

22. In the body of his flesh through death, to present you holy and unblameable, and unreprovable in his sight.

22. By giving up his Body of Flesh to death, as a Propitiatory Sacrifice; and by justifying and sancti∣fying you, to present you holy, and blameless, and justified at last before him.

23. If ye continue in the faith, grounded and setled, and be not moved away from the hope of the gospel, which ye have heard, and which was preached to every creature which is under heaven; whereof I Paul am made a minister.

23. I say, you shall be thus perfected at last, if you prove sound confirmed Christians, continuing in the Faith, grounded and setled, and by no Temptation be ever turned from the Hope which Christ hath given you in his Gospel; which by Christs Commission we preach to all Men in this lower World, which is al∣ready happily begun, the Church being no more con∣fined to Jews, but gathered out of all the Earth; to which Work Christ hath Commissioned me, who am labouring therein.

Note, That how true soever it be, that sound Belie∣vers shall be finally justified in Judgment, and glori∣fied, the Promise giveth them Right to it but on Condition of Perseverance; and God useth Conditi∣onal Promises to engage us rationally to our Duty, and as a Means to accomplish his Absolute Decrees.

24. Who now rejoyce in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh, for his bodies sake, which is the church.

24. And I rejoyce that God honoureth me to suffer for his Church in so excellent a Work: For it is by the Cross, or Suffering, that God will bring the Church to Glory: And as Christ hath perfectly done his own part, as the onely Propitiating Sacrifice; so I, with the rest of his Members, must undergo and make up the rest, even for the same Churches sake for which he died, though not as a Mediator, to reconcile God and Man, as he was.

25. Whereof I am made a minister ac∣cording to the dispensation of God, which is given to me for you, to fulfil the word of God;

25. Of which Church I am made a Servant, by

Gods appointment and commission, given me for you, as well as for others, that I may fully divulge the Word of God.

26. Even the mystery which hath been hid from ages, and from generations, but now is made manifest to his saints:

26. The great Mystery of Redemption, (God ma∣nifested in the Flesh, as the Head and Saviour of the Church), which (though not wholly, yet comparative∣ly) hath been hid from Jews under dark Types, as well as more from Gentiles by greater Darkness, in all fore-going Ages: But now is plainlier made known to Gods Saints.

27. To whom God would make known what is the riches of the glory of this myste∣ry among the Gentiles; which is Christ in you, the hope of glory:

27. To whom God of his good Pleasure would spe∣cially make known the Riches and Glory of this My∣stery of Calling the whole World of Gentiles. The Sum of it is, Christ among you, and in you, purcha∣sing giving, and assuring to you the Heavenly Glory, for which he hath commanded you joyfully to hope. Christ the Way, Glory the End.

28. Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus:

28. To preach this Christ is the Work of our Of∣fice, warning and teaching every Man as we have opportunity, neglecting none of any Rank, in all the saving Wisdom of the Gospel, that we may present as many as possible, perfect to Salvation.

29. Whereunto I also labour, striving according to his working, which worketh in me mightily.

29. In this Labour I am employed; in which with diligence I strive, according to the Grace of him that called me, which wrought in me (or worketh by me) in Power, (confirming my Ministry by Miracles and Success, as well as qualifying me for it.)

CHAP. II.

1. FOr I would that ye knew what great conflict I have for you, and for them at Laodicea, and for as many as have not seen my face in the flesh:

1. [Conflict,] by Prayer, and Care, and Study, to do them good.

Note, Good Men long for the Good of them whom they never saw.

2. That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ.

2. That they may grow up to a State of Joy, by holy Union and Communion in Love, and to be yet richer and happier in the full and assured understand∣ing and acknowledgment of the Mystery of God's Love, and of Christs Grace, in the Promises, Prefi∣gurations, and Performance of our Redemption.

3. In whom are hid all the treasures of wisdom and knowledge.

3. Though it be not discerned by carnal Men, who search more after other Knowledge in the World, the depth, excellency, and benefit of all true Wisdom and Knowledge, are comprised in the Knowledge of God manifested in Christ: This is the true Philoso∣phy, in comparison of which, all other is Vanity and Folly.

4. And this I say, lest any man should be∣guile you with enticing words.

4. I tell you this, lest any delude you by the speci∣ous ostentation of any other sort of Knowledge, cal∣led Philosophy, or Oracular, or Enthusiastical, or Pharisaical Tradition, as if it were somewhat more excellent than the Knowledge of Christ.

5. For though I be absent in the flesh, yet am I with you in the Spirit, joying and beholding your order, and the stedfastness of your faith in Christ.

5. For though I see you not, I am in the Spirit as if I was present with you, affected with Joy to hear of your Order, and stedfastness of Faith: but yet I know where your danger lieth.

6. As ye have therefore received Christ Jesus the Lord, so walk ye in him:

6. Let it then be your care to hold fast and practise the Gospel of Christ, as you have already received him and his Word, and turn not to any other way.

7. Rooted and built up in him, and sta∣blished in the faith, as ye have been taught, abounding therein with thanksgiving.

7. As growing downwards in the Roots is necessa∣ry to Trees, for stedfastness and Fruit; and as the House must be built up, when the Foundation is laid: so must you now be more and more rooted, and built up, and stablished in the same Faith which you were taught at first, and must abound with joyful Thanks to God, in the increased Knowledge, Love, and Pra∣ctise of that, in stead of hearkning to Novelties or Errours.

8. Beware lest any man spoil you through philosphy and vain deceit, after the tradi∣tion of men, after the rudiments of the world, and not after Christ:

8. The danger which I advise you to beware, is, lest any by pretending that the Heathen Philosophy is a higher sort of Wisdom and Learning (more me∣thodical, accurate, extensive) than the Gospel of

Christ, should deceive you, and draw you from the true Wisdom of Christianity, or Hereticks draw you by Philosophical Pretences to their Heresies; and they should set up the Tradition, Books, or Opinions of any Sect of Philosophers, against the Heavenly Doctrine of Christ.

Note, That as Moses's Law was very useful in sub∣ordination to the Covenant of Grace, and to Christ; but pernicious to them that set it in opposition to Christ, or in separation from him: so is true Philo∣sophy; which is the Knowledge of the knowable part of Gods Works, useful in subordination to Christ: But the Heathen Sect of Philosophers were the most dangerous Adversaries to Christianity, by deriding its Simplicity, and pretending to far greater Learning, and despising Christians as ignorant and credulous, and using against them their Logical Art and Sophistry, and the Reputation of all their Sci∣ences.

9. For in him dwelleth all the fulness of the Godhead bodily.

9. For as the Divine Nature it self hath united it self to, and so dwelleth in his Humane Nature; so in the Person, Doctrine, and Works of Christ Incar∣nate, God hath treasured up, and by that In-dwel∣ling placed, the fullest Manifestation of himself to Mankind, that ever he will give them in this Life on Earth.

10. And ye are compleat in him, who is the head of all principality and power.

10. You need not seek after Wisdom in the Ora∣cles or Knowledge of Demons or Angels; for in Christ you have compleat Wisdom, (if you truly re∣ceive him, and learn of him) who is not onely above all Philosophers and Rabbies, but above the highest Angels or Celestial Powers, and is the chief Revealer of God to Man.

11. In whom also ye are circumcised, by the circumcision made without hands, in putting off the body of the sins of the flesh, by the circumcision of Christ.

11. Nor need you go to Judaism for Circumcision: For you have the true saving Circumcision in Christ, even that of the Heart, made without Plands by the Spirit of Christ, cutting off and casting away the Body of Sin, or Fleshly Lusts.

12. Buried with him in baptism, wherein also you are risen with him through the faith of the operation of God, who hath raised him from the dead.

12. And it's more than a Circumcision of your Lusts that you have in Christ; they are dead and buried with him: For so your Baptism signifieth, in which you are put under the Water, to signifie and profess, that your Old Man, or Fleshly Lust, is dead and buried with him; and you rise thence, to signifie and profess, that you ris•• to Newness of Life, and Heavenly Hopes, through the Belief of Gods Works that raised Christ from the dead.

13. And you being dead in your sins, and the uncircumcision of your flesh, hath he quickened together with him, having for∣given you all trespasses.

13. And you, that were as dead in the Guilt and Power of your Sins, your Hearts and Lusts, as your Flesh, being uncircumcised, hath God made spiritual∣ly alive, as Christ was quickned and raised, and hath absolved you by pardon of all Sin, from the Obligati∣on to Everlasting Death which you had contracted.

14. Blotting out the hand-writing of or∣dinances that was against us, which was con∣trary to us, and took it out of the way, nailing it to his cross:

14. Cancelling the Legal Imposition of Mosaical Rites and Ceremonies, even to us Jews, which might have been produced against us Breakers of the Law to our condemnation, and as it were nailed it to his Cross, while by dying he disabled it: So that you need not think that Judaizing is necessary to your Salvation.

15. And having spoiled principalities and powers, he made a shew of them openly, tri∣umphing over them in it.

15. And when his Crucifiers triumphed over him on the Cross, as if they had utterly overcome him, it was but his Conquest and Spoils of all Principali∣ties and Powers, of Devils or Men, that were Ad∣versaries to his Grace and Kingdom, and his open Ostentation of his Victory, and Triumph over them, in that his Crucifixion.

16. Let no man therefore judge you in meat or in drink, or in respect of an holy day, or of the new-moon, or of the sabbath days:

6. Seeing then that Christ hath abrogated the Mosaical Law, none ought to censure you as Sinners, for not keeping the Ceremonies of the Law, about Meat, or Drink, or in the Point of Festivals called Holydays, or of the New Moon, or of the Sabbath-days.

17. Which are a shadow of things to come; but the body is of Christ.

17. For these were but Shadows of the things to come, even Christ and Christianity, which are the Substance shadowed.

Note, That Sabbaths are abolished with the rest of Moses's Law. As to the Lords-days, consider these things distinctly, 1. That all Moses's Law, as such, bound onely the Jews, to whom it was promulgate, and is now abolished, even (saith Paul) that written in Stone. 2. That all the Law of Christ in Nature and Revelation still bindeth us. 3. That the Word [Sabbath] in Scripture properly signifieth a Day of Ceremonial Rest, in which the Bodily Rest was a Duty directly in it self, (as Sacrificing and other Ce∣remonies were.) 4. That the Lords-day is never

called a Sabbath in Scripture, (however some mistake a Text or two.) 5. That the Lords-day is separated by Divine Appointment to the holy Commemoration of Christs Resurrection and our Redemption, especi∣ally in Sacred Assemblies for Church-worship. 6. That it is of greater dignity than the Sabbaths were, as being for more substantial, spiritual, excellent Work. 7. That on it, Rest is not a Ceremonial Due, as it was on Sab¦baths, for it self; but onely a subordinate Duty, that Soul and Body (even of Servants) may be vacant and free for Spiritual Worship: and no Breach of Rest is now a Sin, but, 1. That which hindreth this Spiri∣tual Work; 2. Or is scandalous, encouraging others to Sin. 8. That therefore the Seventh-day Sabbath is abolished, 1. Because Moses's Law is abolished; 2. And all proper Sabbaths are abolished. 9. That yet (with the ancient Churches) we may well call the Lords day [the S••bbath], (when it tendeth not to Er∣rour;) But onely by allusion, or metaphorically, as they then called the Table an Altar, the Minsters, Priests, and the Sacrament, and Alms, and Thank••giving, Sacri∣fices. This is the full Truth, as I have proved in a set Treatise.

18. Let no man beguile you of your re∣ward, in a voluntary humility, and wor∣shipping of angels, intruding into those things which he hath not seen, vainly puft up by his fleshly mind;

18. Let no Man beguile you of the Reward of Christianity, by pretending greater self humbling than God commandeth, by worshipping Angels, in∣truding into and pretending to know the things which he never saw, nor God revealed to him, vainly puffed up by the Imaginations of his fleshly Mind, and build∣ing on his deluded Conjectures and Self-conceits.

19. And not holding the head, from which all the body by joynts and bands having nourishment ministred, and knit together, increaseth with the increase of God.

19. By which they depart from their due Depen∣dence on Christ the Head, whose Office it is to be the sole immediate Mediator between God and Man, and the Lawgiver to the Church, who hath given us suf∣ficient notice what Worship God accepteth. It is from him the Head (of Life and Government) that the Body, even the Church, receiveth its Nourishment and holy Increase by the Blessing of God, it being by Joynts and Ligaments of Faith, Love, and Ministry and Communion for Concord, conjoined and made a meet Receiver.

20. Wherefore if ye be dead with Christ from the rudiments of the world; why as though living in the world, are ye subject to ordinances, 21. (Touch not, taste not, handle not: 22. Which all are to perish with the using) after the commandments and doctrines of men?

20, 21, 22. If then you be dead to the Rudiments of all other Masters and Customs in the World, of Jews or Heathens, in conformity to your Crucified Lord, why, as though yet you were not separated from the World to Christ, are you subject to such Ordinances, which Christ never made you, but hath abolished? as, Touch not, taste not, meddle not with such and such Meats, as unclean, and the like: which were all temporary things, and consist in transient unprofitable Actions, having no Reward of God, as being but the Products of the Commands and Do∣ctrines of unauthorised Men.

23. Which things have indeed a shew of wisdom in will-worship, and humility, and neglecting of the body, not in any honour to the satisfying of the flesh.

23. Which are the things for which, as deceitful Shews, tho Heretical and Heathen Seducers pretend to be wiser Men than the Apostles and Christians, and to be more pious Men, and so would draw you to their Errours, as being stricter in Voluntary Wor∣ship and greater Humility, and neglecting of the Body on pretense of being more for the Soul, and not, as sensual Men do, setting up and pampering the Flesh.

Note, The Description of Paul and Church. Histo∣rians notifie to us, that these Hereticks made up a Religion of three Parts: 1. Of the Name and some Parts of Christianity, to keep in with the Christians. 2. Of many Jewish Rites, to keep fair with the Jews. 3. But the main Substance which they boasted of, was Pythagorean Heathenism, in which they pretend∣ed great knowledge of Spirits, Demons, and invisible things, their Orders, Powers, Offices, Durations, &c. which God never revealed, but the deluded Imagina∣tions of themselves and the said Pythagorean and Plato∣nick Philosophers taught them. In many of which Superstitions, of Will-worship, Angel-worship, Laws of Penance on the Flesh, (while the vain Mind usur∣peth Christs Legislative Power) too many of the car∣nal corrupt Church do imitate them to this day.

CHAP. III.

IF ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God.

1. If then you be true Christians, risen with Christ as you profess to the hope of a Celestial Glory, and to a Holy Life, shew it by seeking the things which are above, where Christ who you trust in is as your Head, over all in glory.

2. Set your affection on things above, not on things on the earth.

2. Let the Heavenly things, and not the things on Earth, have your strongest affections, your Love, your Desire, your Hope, your Joy, your Care, your very Hearts.

3. For ye are dead, and your life is hid with Christ in God. 4. When Christ who is our life shall appear, then shall ye also ap∣pear with him in glory.

3, 4. For ye are dead to the World and sin, and the root of your Spiritual Life is not in your selves; but both your Objective Life, which is your Happiness, and the Root of all your Spiritual Life, are out of sight with Christ in God. It is by him that you live, and it is with him and on him that you must live in Glory for ever.

5. Mortifie therefore your members which are upon the earth, fornication, un∣cleanness, inordinate affection, evil concupi∣scence, and covetousness which is idolatry: 6. For which things sake the wrath of God cometh on the children of disobedience.

5, 6. Therefore, tho your Lusts are as it were the very Members of your corrupt fleshly Nature, kill them all; even Fornication, Uncleanness, Inordinate Affections of Love or delight, all evil lustings or desires, and Covetousness which loveth the Crea∣ture above God, and which is Idolaters sin. For it is for these things that the Unbeliving Rebellious World is under the wrath of God.

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

7. These sins were formerly your own practices, when you were Heathens among them.

8. But now you 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;

8, 9. But now you must not only cast off all these filthy sins, but also all that is contrary to Love and Peace, all sinful wrath and malice, and evil speaking and rybaldry, and lying: For all these are the Mem∣bers and Deeds of the Old Man, or state which you have renounced.

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

10. And you have by Conversion become New Men, renewed in Saving Knowledge, unto the Image of that God and Saviour who is the maker of this New Creature.

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

11. Where the Interest and Union that we have all in One Christ, who is all in all, doth swallow up all the little differences, of Greeks and Jew, &c. And so must lo in our Communion.

12. Put on therefore (as the elect of God, holy and beloved) bowels of mercies, kind∣ness, humbleness of mind, meekness, long-suffering;

12. Let these therefore be your very Habit, and Nature, and Practice, as becometh Gods chosen, ho∣ly, and beloved ones, Bowels of Mercy, Kindness, &c.

13. Forbearing one another, and forgi∣ving one another, if any man have a quar∣rel against any: even as Christ forgave you, so also do ye.

13. Note, 1. That it is supposed that we are wrong∣ed, else there is no need of forgiving. 2. True Chri∣stians are known by this Spiritual Nature, as well as by Religious Exercises.

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

14. But as the most necessary and excellent of all, put on true endeared Love to others as your selves, for the sake of God, who must be most loved: For as this is the highest Grace which Christs Spirit work∣eth in us▪ so it is that Bond which by uniting Belie∣vers to Christ and each other, tendeth to the per∣fect compagination, growth, and welfare of the Church, and every Member of it.

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.

15. And let that Peace which God both giveth you within, and calleth you to exercise, by dwelling in your Hearts, bear rule in your lives towards all Men, as being of the same Body: And live in conti∣nual thankfulness to God.

16. Let the word of Christ dwell in you richly in all wisdom; teaching and admo∣nishing one another in Psalms and hymns, and spiritual songs, singing with grace in your hearts to the Lord.

16. Let the word of God so possess your Souls, that you may by it have plenteous Holy Wisdom to in∣struct and admonish one another, and Holy Affecti∣ons, that those who have the gift of composing Holy Psalms, and Hymns, and Spiritual Songs for them∣selves and others use, may do it wisely, and all of you use them with Holy Joy in singing to the Lord.

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.

17. And let all that you offer to God in word or deed, in worship or obedience, be done in the name of the Lord Jesus trusting for acceptance to his Me∣diation, and offer your daily Thanksgiving to God the Father, by him our High Priest in the Heavens.

18, 19, 20, 21, 22, 23. Wives submit

your selves unto your own husbands, as it is fit in the Lord. Husbands love your wives, and be not bitter against them. Children, obey your parents in all things: for this is well-pleasing unto the Lord. Fathers, pro∣voke not your children to anger, lest they be discouraged. Servants, obey in all things your masters according to the flesh; not with eye-service as men-pleasers, but in singleness of heart, fearing God: 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 reward of the inheritance: for ye serve the Lord Christ.

18, 19, 20, 21, 22, 23, 24. See all this before Para∣phrased, Eph. 5, & 6.

25. But he that doth wrong, shall re∣ceive for the wrong which he hath done: and there is no respect of persons.

25. But if Masters or Servants do wrong to the other, though they may escape the punishment of Man, God who respecteth no Mans Person will judge and punish them.

CHAP. IV.

1. MAsters, give unto your servants that which is just and equal, knowing that ye also have a Master in heaven.

1. Let not your power over your Servants embold∣en you to abuse, oppress, or wrong them, but give them all wages and usage which Justice and Equity require; for you have a Master in Heaven, who will judge you as you are and do.

2. Continue in prayer, and watch in the same with thanksgiving;

2. Be constant in Prayer, and not cursory or cold, and watch in it against your corruptions, and temp∣tations, joyning thanksgiving with your requests.

3. Withal, praying also for us, that God would open unto us a door of utterance, to speak the mystery of Christ for which I am also in bonds:

3. Praying for us Ministers of Christ, that God would give us freedom from Mens restraints and our own infirmities, that we may with enlargedness and boldness preach the Gospel, for which I suffer.

4. That I may make it manifest, as I ought to speak.

4. That I may open and apply it, as the Work and the Souls of Men require.

5. Walk in wisdom toward them that are without, redeeming the time.

5. Use the wisdom toward them that are without the Church, which is needful to keep you from re∣ceiving hurt by them, or in doing good to them.

6. Let your speech be alway with grace, seasoned with salt, that ye may know how ye ought to answer every man.

6. Let all your speech be the exercise of God's Grace in your Hearts, not rotten, filthy, or vain, but wise and savoury, that you may speak pertinent∣ly and fruitfully to every Man, especially in the ne∣cessary defence of the truth, against Gainsayers, and resolving of the doubtful.

7. All my state shall Tychichus declare unto you, who is a beloved brother, and a faithful minister, and fellow-servant in the Lord:

7. T••chicus a faithful Brother, fully shall acquaint you with my Concernments.

8, 9. Whom I have sent unto you for the same purpose, that he might know your estate, and comfort your hearts: With O∣nesimus a faithful and beloved brother, who is one of you. They shall make known unto you all things which are done here. 10. Ari∣starchus my fellow-prisoner saluteth you, and Marcus sisters son to Barnabas (touch∣ing whom ye received commandments; if he come unto you receive him) 11. And Jesus which is called Justus, who are of the circumcision. These onely are my fellow-workers unto the kingdom of God, which have been a comfort unto me.

8, 9, 10, 11. These are all that have helpt me here at Rome in my suffering, and have much comfor∣ted me.

12. Epaphras, who is one of you, a ser∣vant of Christ, saluteth you, always labour∣ing fervently for you in prayers, that ye may stand perfect and compleat in all the will of God. 13. For I bear him record, that he hath a great zeal for you, and them that are in Laodicea, and them in Hierapolis.

12, 13. Note, 1. That Prayer should be a Work of fervent labouring. 2. That Ministers-should long for the Peoples increase in Grace and universal Obe∣dience, more than to promote their own Interest with them.

14, 15. Luke the beloved Physician, and Demas greet you. Salute the brethren which are in ••aodicea, and Nymphas, and the church which is in his house 〈…〉〈…〉

15. Which use to meet there.

And when this epistle is read amongst you, cause that it be read also in the church of the Laodiceans; and that ye likewise read the epistle from Laodicea.

16. Note, 1. It was the Duty of the Churches to communicate the Epistles written to them by the Apostles. 2. What Epistle that written to Laodicea was, it concerneth us not to know. It's vain to think that Paul and other Apostles wrote no more Epistles than be in the Bible; or, that God is bound to bring down all that they wrote, to us.

17. And say to Archippus, Take heed to the ministery which thou hast received in the Lord, that thou fulfil it.

17. Note, That Bishops or Pastors may have need to be admonished by the People to take heed to the Ministry which God calleth them to, and not to slub∣ber it over, (much less pervert it) but fulfil it.

18. The salutation by the hand of me Paul. Remember my bonds. Grace be with you. Amen.

18. In conclusion, I subscribe my Salutation to you. Let the remembrance of my Bonds, remember you of your Duty to me, in Prayer, and receiving of this Word. Grace be with you, is the summary Benedi∣ction. Amen.