therefore though the Papists should sing neuer so vnto the Lord onely which yet they do not for they haue their songs also vnto the Saints c. yet it is no true singing which the Lord requireth when they sing with the tong onely Lastly we must sing them vnto the Lord alone and to him we must sing songs of praise and thankes-giuing and therefore not to the Saints nor to any other creature whatsoeuer The end of the 26. Sermon The 27. Sermon COLOSS. 3. V. 18. 19. 20. 21. 18 Wiues submit your selues vnto your husbands as it is comely in the Lord. 19 Husbands loue your wiues and be not bitter vnto them 20 Children obey your parents in all things for that is well pleasing vnto the Lord. 21 Fathers prouoke not your children to anger lest they be discouraged THE Apostle hauing discoursed seuerally and perticulerly of sundry duties of Christian men generall to all men of what states and conditions sexes and ages soeuer they be he now commeth to the perticuler duties belonging to euery one in their perticuler calling Verse 18. The Metaphrase Hauing instructed you in the duties which are generall to all I come to informe you in those that are speciall according to the seuerall callings of euery one of you as those which will easily come from you if you haue well profited in the former Now according to the order God himselfe keepeth in the fifth Commandement I will begin with the duty of inferiors You wiues therefore notwithstanding you haue 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 subiect obedient as to others that may bee aboue you as Parents and Magistrates so especially vnto your owne husbands as that which is the most comely thing of all because you I know striue to comelinesse Which obedience and subiection is not yet so absolute and so generall but it hath this exception so farre as you are commanded things not vnlawfull by the word of God You husbands although you owe sundry duties vnto your wiues yet specially I exhort you to loue them dearely as that which you are most customably shortest in and which being throughly setled in you will easily pull all other duties after it And therefore be not bitter to them which cannot stand with loue You children from a heart subdued and truly humble obey your parents not by halues and so farre as they cōmand 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 alwayes before your eyes as a goade to stirre you vp to this obedience that in so doing you shall not onely please your parents but doe a thing acceptable to the Lord himselfe You parents abuse not your authority or the pliable minds of your children either by cōmanding things vnlawfull or by hard vsage of them to prouoke them to any vndutifulnesse towards you or to haue no courage or comfort to do the things required of them The summe of all which is an Exhortation which the Apostle giueth to the most straightest bonds amongst men The first of the Wife and Husband Which are the straightest bonds betweene men The second of the Parents Children But first we are to speake of the last verse of the other text Whatsoeuer yee do or say c. The Apostle Verse 17. had trauelled in setting forth vnto them many speciall duties they ought to performe as Christian men and women And because it were an infinite thing to set downe all duties perticular to Christians he wisely comprehendeth all both those duties spoken of before all other duties in this verse saying Whatsoeuer yee say or do let all be done in the name of our Sauiour Christ The like doth our Sauiour Christ who hauing spoken in the 5. and 6. and part of the 7. of Mathew of the duties to our neighbours doth comprehend all the duties which we owe 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 haue 1. Cor. 10. Whether ye eate or drinke or whatsoeuer ye do 1. Cor. 10. 31. Note do all to the glory of God Here we haue a very Notable rule that we should not speake nor do any thing but that which we may commend vnto God in prayer And therfore euery man ought to purpose with himselfe in the day to do nothing else but that which is good and right and this will be a meanes to keepe him from whoring drinking all vnhonest things when as he is to do onely that which he should desire a blessing in prayer of God in and for which after we are to returne to God in thankes-giuing againe which none is so sencelesse as that hee will do for his sinnes and wickednesse he hath committed And indeed there is no good thing whatsoeuer a man doth as to speake of Law Physicke c. which of themselues are good and therefore cannot be good vnto vs though to others they may be vnlesse we commend them vnto the Lord in prayer Here also we are taught in that we are to pray to God and thanke God for all good things we say and do we haue them not of our selues but from the Lord. After the Apostle doth set downe a notable Exposition Verse 18. of the fifth Commandement 1. beginning at the duties of the neerest bonds and first hee setteth the duty of the inferiors to the superiors And first he sheweth forth the duties of those which owe commō duties together one to another mutually as husband and wife and then the duties of them ioyntly to those that are vnderneath them both And this is the order which the Apostle vseth who hauing set downe generall duties of Christianity before he now commeth to particular thereby insinuating that those that haue laboured to obserue the generall as of Holinesse Temperancy Long-suffering Loue c. they shall more easily performe these particular duties This is a notable doctrine and therefore we see Iethro counselleth Moses to choose such Exod. 18. 21. rulers to helpe him as hated couetousnesse This is a generall duty to hate couetousnesse noting that if they were faithfull in that they would be good Gouernours and Magistrates and Captaines And therefore we see Ioseph hauing all which his maister had Gen. 39. 5. 9. vnder his hand saue his wife is said to haue ordered all things well the reason is because hee feared God that is because he had the generall duty Againe therefore we see that seruants by the generall duty of doing their duty in the sight of God are perswaded to obedience to their maisters So that this is to teach vs to labour principally for to haue the loue and feare of God and to do our duties as
who is both able and will recompence your well doing Remembring on the other side that whatsoeuer hee bee that doth wrong whether Maister or seruant thereof hee shall receiue the punishment from the Lord who accepteth neither the person of the seruant to pitty him because of his poore base estate nor of the Maister to spare him because of his dignity and high degree The summe is the setting forth of the duty of the last pare and couple in the houshold id est of the Maisters and seruants But first wee are to speake of that which remaineth of the other Text of Children and Parents First childrē are cōmanded to giue obedience to parents Verse 20. by obedience is meant all duties which children owe to their parents which are diuers And first of a duty which belongeth to all them in the household husband wife parents children maisters seruants viz. to pray perticulerly one for another and more perticulerly then for others for parents that they are bound to it we see it in Iob that he prayed Iob. 1. for his children being at feasting least they should let any sinne ouerpasse 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 commandement the subiects are commanded 1. Tim. 2 1. 2 to pray for their Princes And so Princes to pray for their people as Dauid doth in sundry psalmes wherein he maketh prayer for himselfe and his people 1. Kings 18. Salomon also doth the like in second Chronicles 6. 21. But to come to more perticuler Particular duties of children duties of children to their parents 1. Reuerence viz. a speciall reuerence which they are to cary to their parents aboue others secondly loue a perticuler loue of their parents in regard also that they are set ouer them of God These are inward things Outward duties are first a reuerent behauiour in their countenance and cariage towards them in their wordes and in their workes 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 themselues like but in all things though hard and contrary to their owne liking if it be not against the word of God And one speciall duty of obedience is to beare with all and couer the infirmities of their parents as Sem and Iaphet did to their father Noah Gen 9 23 Further if the parents haue need they are to relieue and maintaine their parents 1. Tim. 5. 4. for if the children be able to maintaine them the Church is not to be burdened Amongst other a most notable duty is that whereby Note children are to yeeld 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 sonnes one in tilling the land the other in keeping cattle But more especially in marriage they are not to suffer themselues to be bestowed without their parents consent Where we see the wretched disobedience of children that will giue themselues at their owne pleasure contrary to their parents consent And a wretched and foolish peeuishnesse-crept into Note the harts of children that they will take it in great dislike if their parents be spoken vnto before themselues cleane contrary to the example of the Scripture and euen contrary to the practise of heathen and naturall men As we see Ismael would not marry but by his mothers 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 speciall duty of children both sonnes and daughters not to marry or choose their husbands or wiues without their parents consent So that their parents do match them so as may be equall and fit for them in regard Note of age estate c. Whereas if parents force their children contrarie to reason for gaine c. they deale 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 vnto the Lord. And we know it is an easy matter if with one whiting a man may paint two wals it is more easy for him to paint one But our obedience therefore must be in the Lord viz. onely in those things onely wherein they command according to God And therefore Ioh. 2. our Sauiour CRHIST when his mother bid him change water into wine refused he denied her because the time was not come But we may not speake as he spake for we must if they command vs contrary to the word of God with all reuerence 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 peraduenture the inheritance lyeth vpon his disposition will obey their father but they care not for their mother Howbeit obedience is commanded to both And Ex. 10 12. howsoeuer it commeth oftentimes that the children are disobedient by the too much tendernesse of the parents yet the children are not to trust to that for if they leese their parents loue through their wicked behauiour they can not assure themselues of Gods Note A foolish sonne saith Salomon doth ouerthrow his fathers estate and driues away his mother viz. both ouerthroweth and driueth away both and maketh parents that they cannot abide the sight of them As the hatred of brethren is strong because their A simile loue which was great is broken So if parents loue which is farre greater be broken the hatred will be the more The duties of parents are diuers 1. To see the Parents duties disposition of the children and according to their fitnesse to dispose them in this or that calling specially Eph. 6. 4. to bring them vp in the feare and information of the Lord. Secondly to lay vp for their children 2. Cor. 12. 14. And further not to prouoke them by vndiscreet Verse 21. correction in not correcting them according to their sexes and ages as when they correct their sonnes and daughters and all alike which may prouoke them or giue occasion at the least for children ought to beare it patiently though they be iniuried yet they may discourage their children by indiscret 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 soule body as Dauid did his sonnes who when he was loath to displease them Absolon
these graces come of Loue from Faith So that Loue is indeed the mother of these as the Apostle 1. Cor. 13. sheweth that the fruits of Loue are Long-suffering c. For as the mother for Loue doth thinke all paines A Simile to be nothing because of the affection shee beareth towards her childe euen so if we haue loue it will bee laborious and stirring And therefore it is not enough outwardly to bow and make curtesie vnlesse loue be in the heart Loue the bond of Perfection id est wheresoeuer loue is there will be the performance of all duties For if there be loue towards me I shall haue this man to be Note my hand to helpe me that man to bee my foot to carry me and the Minister mine eye to direct me c. So that hereby it is that wee are all bound and tyed together in all good duties Doctrine And then he saith we must haue the Peace of God to rule vs where he noteth that by nature our spirits are contentious and ready to fall out and therefore it is necessary that wee let the Spirit of God bee the controller of our out-ragious affections as the Controller of the house Lastly Thankefulnesse This is another fruit of Loue and a singular Nurce of peace and quietnesse when by guifts men giue one to another and requite one another they testifie their thankfulnesse one to another This was the practise of the children of God in their Feasts and Solemnities as we see in Hester 9. 19. according as wee vse at the beginning of the yeare to send New-yeares-gifts And therefore it is a commendable thing and necessary to maintaine loue one amongst another to vse to giue mutuall 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 wisdome teaching and admonishing your selues in Psalmes Hymnes and Spiritual songs singing with a grace in your hearts to the Lord. 17 And whatsoeuer yee shall doe in word or deed do all in the name of the Lord IESVS giuing thankes to God euen the Father by him THE Apostle in his Exhortation tending partly to Mortification forbearing that is euill Quickening and doing good workes hath exhorted to diuers duties which are good and necessary to be done of the godly and dehorted from the euils to bee eschewed Now hee commeth to a more generall exhortation wherby they might be furthered vnto all those good duties before spoken all other holy duties which cannot bee particularly reckoned vp And whereby also they might bee kept from all euill things which are forbidden To the end you may refraine all the vices aforesaid Verse 16. The Metaphrase and practise all the vertues afore-spoken together with all other vices to bee auoided and vertues to bee embraced it is necessary that you bee exhorted that the word of God be as familiar vnto you as if now in one house it dwelt with you that you haue it also plentefully and as it were treasured vp against the day of need Last of all that you haue it in all wisedome making choice both of the things that are most important in it and especially that which doth most concerne your selues and your owne particular vse auoiding all curious questions tending rather to strife then to edification of God which is by faith And as you must haue it for your owne vse so also for the vse of others as well in teaching those that are ignorant as in admonishing those that walk not according to their knowledg they haue receiued And in your meetings to make merry let your mirth bee shewed forth in Psalmes singing as well with instrument as with voyce also with Hymnes of thankes-giuing for benefits receiued and for further variety against irkesomenesse which our nature ealy falleth into with songs of praysing God for his noble acts all spirituall vnto the Lord not onely with the voyce but especially with the heart with such both tune and gesture as may giue grace to the hearer To conclude because it is infinite to speake of all things perticularly whatsoeuer you doe in word or deed let it bee such as calling on the name of God in IESVS CHRIST for good direction in them you may returne with thankfulnesse to GOD the Father through IESVS CHRIST the onely Mediator betweene God and vs. The summe is an notable and excellent instruction and direction for vs in all the waies wee haue to walke in First consider of a speciall duty Of all Christian men Secondly a generall duty Speciall duty which is to sing and to praise the Lord. The other generall to all men The speciall duty towards God our selues Men and other men To our selues hee requireth of euery man the propper vse of the word to himselfe the word of Christ dwels c. It is called the word of CHRIST because he is the Author and obiect of it Heere he requireth 1. that it must dwell in vs. 2. it must bee richly in vs 3. with all wisedome For the first it must bee familiar with the word of God for as Eliphah sheweth the meanes to be familiar with God is to be familiarlly acquainted with his word And therefore wee must be acquainted with it as with that which dwelleth in our house with vs. As a man may haue other acquaintance and other businesse yet his speciall acquaintance is in the house So ought we to bee with the word of God And therefore it is said wee must haue the word of God dwelling in vs it must not bee loose as Math. 13. the seed by the way-side but it must be rooted in vs as the Apostle saith And Saint Iames saith it must be ingrafted Iam. 1. 21. Heb. 2. 1. 2. 3. into vs as the graft into the stock And Heb. 2. Seeing CHRIST is aboue all Angels it behooues vs to take heed to his word that we hold it well and bee not as riuen vessels that let it runne out This the Apostle speaketh heere is notably set forth in Psalme 119. 2. Psal 119. 11. part Hee couered the word in his heart as the husbandman that couereth the seed in the earth that it may take roote and bring forth fruite So that this is to be acquainted to haue the word dwell with vs. Secondly we must take care that it dwell richly in vs. We count not him a rich man that can talke of wealth but that hath his treasures and store-houses richly filled to draw out in time of need So must wee bee rich in the word And therefore as the rich man A simile corruptly dealing is neuer satisfied but is still desiring more and is neuer content with a little so ought we for the word Againe as the rich man taketh all paines and neuer rests so wee are to labour with diligence for the treasure of the word for nothing commeth by idlenesse And
should preuaile against the word of her Spouse and Husband in his owne house especially Againe the word is called the Gospell the Gospel is an accomplishment of all the promises of God in CHRIST at his comming which beganne at Saint Iohn Baptist for howsoeuer the Prophets and Dauid c. haue notably and plainely spoken of CHRIST yet that was not the Gospell they speaking of things to come the Gospell of that which is present To teach vs to consider what thankefulnesse wee are bound to render to God for that mercy and light that he hath vouchsafed vs by the Gospell viz. that which Abraham and the Fathers and Kings haue desired to see and could not The Gospell is a good newes and therefore this commendeth it vnto vs as to bee so much the more desired of vs And who is it that naturally is not desirous to heare good newes and will very much inquire of it if not too much as that it may bee well said of vs which the Apostle saith of the Athenians Speake againe But alas how backeward are wee to Act. 17. enquire of this newes of the Gospell we enquire of newes out of England France Spaine and other places but how much more ought we to be desirous inquisitiue of the news of our owne country indeed which the Gospell bringeth for we are but strangers here in this life and our owne country is in heauen Againe wee will bee very desirous to heare other newes which yet may be vncertaine but this newes of the Gospell is most true and certaine Further if good newes come to vs which is confirmed to vs from all quarters we reioyce in it and are the more desirous of it and if they should say that this newes is not confirmed vnto vs euen by God himselfe and by CHRIST they should lye and therefore this newes is to be preferred before all newes The Apostle proceedes further to proue it to be the truth because the Gospell is come to them and is preached through all the world Obiection But the Papists obiect vnto vs thus the Gospell is not the truth because it is but of late for say they where was it before Luther and Iohn Husse time but the Gospell say they must bee through all the world Ans We must not alwaies measure the Church Solution by the vniuersality of it as they affirme for let vs cōsider in the daies before CHRIST and especially in Abrahams time when the Church was shut vp in his houshold and family and all the world was Heathenish after it proceeded and the Church was contained in a Kingdome one Kingdome onely had the knowledge of the truth and none might preach the Law in any place of the world besides And howsoeuer Ionah preached yet hee preached iudgement not the Gospell they could not be saued by it But after the ten Tribes sell away and the Tribe of Iudah and Beniamin remained And the Iewes themselues fayled as in the time of Eliah and though there were seuen thousand yet in the view of men euen of Elias himselfe they could not be seene Obiection But they will obiect further that before CHRIST the Church was concluded in one place but after CHRIST it was to be dispersed ouer all the world Ans But neuerthelesse it is not to be vnderstood Solution that all times of the Gospell continually it should be ouer the world but our Sauiour CHRIST saith that the end should not be yet viz. of Ierusalem before the Gospell was to bee Preached ouer all the world which beganne at Ierusalem 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 haue that to be the Truth and the Gospel which was Preached in the whole world then theirs is not the Gospell which was neuer in India nor in Turkey nor in any of the Greeke Churches for the Patriarke of Constantinople neuer embraced their religion and therefore their Gospell is not the true Gospell Our Gospell is that which was spoken by the Prophets and hath bene through the world it is that which was taught and Preached by the Apostles c. and therefore ours is the true Gospell Another argument of the truth of the Gospell he proueth by the fruits for the Gospell will shew it selfe by the fruits Obiection And they will obiect hereby that we haue not the Gospell for where say they is your fruits In the time of the Popish religion there was more almes and not so much wickednesse as among the Protestantes Solution Answer Would to God they could not too rightly obiect that to vs But yet they cannot hereby proue our Gospell to be none or not the true Gospell For in the time of Popery they liued in ignorance in palpable Egiptiacall darkenesse wherein small sinnes could not be seene to be sinnes Great sinnes as blasphemie infidelity c. were no sinnes For there was no liberty in reading of the word Now the light of the Gospell discouereth sinnes that are committed vnder it which in time of ignorance were not thought nor knowne to be sinnes Againe wee wish it might bee found more truely That if the sinne in time of the Gospell bee puninished vnder the Gospell then the Gospell is quit and free from that accusation Now by the Gospell the Gospell appointeth the sinnes committed vnder it to be punished and so much the more sharply as because in the light they haue beene committed And therfore those that haue the charge in the common wealth and the Ministers are more earnesty to performe that duty more carefully for the credit of the Gospell The Ministers ought to inueigh the more vehemently against sinne and to reproue it out of the word of God and the Magistrates to see it more seuerely punished Thirdly our Gospell is proued indeed to be the Gospell because that in the Gospell sinnes more brake out then without the Gospell which is strange But the Apostle proueth it for the Rom. 2. preaching of the Law which goeth before the preaching of the Gospell 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 flocke and therefore the word must haue an effect of condemnation in the greater sort Fourthly but the truth and fruite of the Gospell doth appeare in those that are truly called for in them it bringeth forth holinesse of life and good workes And therefore wee be to them that seeing any sinnes vnder the Gospell lay it vpon the Gospell whereas it is the corruption of men which is the cause of offences and transgression and not the Gospell And therefore it sheweth their corruption which passe by those good men and instruments of Gods glorie the most religious and holy men and will not behold the good things that are in the Church But
the Apostle proceeds further to confirme them more perticularly that whereas they might haue 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 faithfull Ministers which haue truly instructed vs before that our doctrine now is the same which was preached by them to vs heretofore And Epaphras he describeth to be their Deare fellow seruant and a faithfull minister of CHRIST c. By that he giueth commendation vnto him thereby to maintaine the honour and reputation of the Minister to his people that so they might be the better perswaded of his loue Doctrine This ought euery good Minister to doe to labour by all meanes to maintayne the honour and reputation of other the true Ministers of God amongst their people and charges that so their doctrine may be the better receiued 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 yee might be fulfilled with knowledge of his will in all wisedome and spirituall vnderstanding 10 That ye might walke worthy of the Lord and please him in all things being fruitfull in all good workes and increasing in the knowledge of God 11 Strengthened with all might through his glorious power vnto all patience and long suffering with ioyfulnesse THE Apostle hauing giuen thanks to God for the graces the Colossians had receaued as namely for the grace of faith loue and for the sincerity of both that they were not vaine and in shew onely but true faith and sincere loue doth now also make his prayers vnto God that as they had begun they might goe forwards till they came to the perfection God had appointed them The summe of these three verses is a prayer that the Apostle doth make for the Colossians for all manner of Christian conuersation and for all Christian duty whatsoeuer so that in these 3. verses are shut vp whatsoeuer may be required of a Christian man so that the like prayer in so few wordes is scarse to be found in the Scripture againe Wherein these two things are to be considered first the cause why the Apostle prayeth secondly the prayer it selfe layd downe in the rest of the text For the first for this cause Viz. because of that for which we haue giuen thanks before Viz. your faith and loue because that it is wrought aboundantly in you Doctrine Whence wee learne that those that are called to the knowledge of the truth and are endued with excellent guiftes of faith hope and loue c. are they for whom wee ought most especially to pray and as they are lift vp higher by the Lord to heauen as it were to be as starres 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 daylie increased in the guiftes of God And this is a common thing often obserued and mentioned in the Scripture that those whom God hath aduanced with graces he will be further gratious to them and therfore we are more to regard them in our prayers And therfore our Sauiour Luk. 8. 18. saith those that haue shall haue more aboundantly And the same we see verified that he that hath 5. tallants hath gained 5. more he that hath gained 2. hath two more he that hath one hauing hid it and being iudged to haue it taken away the King commandeth it to be giuen to him that had 5. and Luk. 4. 19. 24. 26. Iam. 1. 5. they obiect that he hath 5. he answers he that hath shall haue in aboundance And Saint Iames saith God giueth without vpbrayding he giueth without grudging or repining or casting it in their teeth which receaue of him for he doth not as men who hauing bestowed much on a man if he come againe he will lay it in his dish that he hath bestowed on him allready this and this and shall he giue him more but the Lord doth not so but to whom he hath giuen much he will yet giue more And therefore the Lord in some sort doth after the manner of men from whence the prouerbe of our Sauiour is taken that when men are rich others will giue great guiftes vnto them but the Lord doth after a farre other manner for the Lord feareth none neither is behoulden to any as men are to those that are greater then they Reasons shewing that those that haue grace ought especially to be commended to God and therfore for that cause bestoweth not his guiftes The reasons why they that haue receaued graces from God are more specially to be prayed for and that those that are entred into the lists of Christianitie are principally to be recommended vnto God are diuers and worthy to be considered Reason 1 The first is in regard of themselues for though they haue receiued yet they still want and therefore they are not so much to regard that they haue but also to regard that they want for vnles a man doe looke to his wants and corruption though he haue but one little grace he will be liâ—ted vp against God and against men and therefore to be prayed for As we see in Poperie that howsoeuer they haue no guiftes but naturall and common yet are they puffed vp in the pride of their hartes in this regard that they boast they can merit at Gods handes And therefore we are to consider that in those that haue the greatest guifts there are great wants and causes of humiliation for which cause they haue need to be prayed for Another reason is in regard of other men least they be lifted vp aboue others which is done in that by seing our owne weakenesses and infirmities we may be kept from not being lift vp against others and in regard of their infirmities to contemne them And therfore the Apostle saith if any man be fallen Gal. 6. 1. by occasion into any fault ye which are spirituall restore such an one with the spirit of meekenesse considering thy selfe least thou also be tempted And therfore it is necessarie to see our sinnes that we maybe the more able to beare with the weakenesse of others Thirdly in regard of the enimie for those that are entred into Christianitie and are indowed with the graces of God and are entred into the Gospell and profession of God and godlinesse the deuill is most busie to preuent the same and to sow tares by and by after good seed is sowne Math. 13. The Church being with child that is desirous and taking paynes to bring forth Christians and Apocal. 12. children vnto God for it asketh great paynes to beget a Christian we see the deuill is wayting and leering to deuoure them when they come out as the kite houereth ouer the
be considered in the Persons Things belonging to the persons In the persons to be considered whether they haue knowledge that they be gently taught If they haue knowledge and yet no conscience they must vse sharpe reprehension laying the iudgements of God to wake their sleepy conscience If there be both then vse partly threats partly gentle dealing If any be cast downe then to giue them comfortable exhortations laying the mercies of God before them For if men be secure hauing knowledge then to lay the promises of God before them would harden them more so contrariwise in dispairing Further it is to be considered whether they be children or men and then they must if they be Babes haue milke if strong they must haue stronger meat Further in regard of the sinnes of the persons consider whether publicke or priuate if priuate at least to a few if it be publikely reproued it is a want of wisedome If publike then publikly not priuately to be reproued Againe consider whether the sinne be of infirmity or of maliciousnesse if of malice and contempt it must be more sharply pricked through Thus of the faithfulnesse of the Minister to preach CHRIST both by the Doctrine and also by the admonition to giue a point to it that the Doctrine may enter through We haue also heard of the wisedome 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 doe make of them yet there is a resemblāce 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 vnto God and therefore all this care and wisedome is to be vsed that they may be acceptable to God Doctrine Here the Ministers are to learne a good lesson that they are not to content themselues with a beginning that the people be entred onely nor the people content themselues with beginning that they thinke it enough that they are altred in iudgement c. but they must still labour to grow and increase to perfection as we pray in the Lords praier to do the wil of God like the Angels in all redynesse and willingnesse And we must grow and not be dwarfes 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 kingdome of God Lastly is set downe his diligence wherein he laboured Verse 29. signifying a labour with wearinesse till he had spent his strength as Esay saith of our Sauiour CHRIST that he spent his strength in his Ministery Doctrine And further the Apostle contents not himselfe with that but saith he striueth This is the duty of a good Minister to labour continually and therefore he is compared to a husband-man that winter and sommer neuer ceaseth and this labour must be with paines and therefore compared they are to haruest-men that labour in the heat of the Sunne Another similitude he vseth that he striueth taken from lawyers and counsellers at the bar and from souldiers with their enemies Where he noteth the duty of the Minister not onely to labour in doctrine Note and admonition but also to set himselfe against any thing that may let and hinder the Gospell And therefore it condemneth those that content themselues with deliuering the word for that is not enough but they must labour to preuent by all striuing that which may arise and hnider the Doctrine deliuered Last of all he sheweth that the Lord blessed his labour in the ministery and prospered him which howsoeuer the Ministers cannot alwaies looke for so full a blessing yet the ministers haue this to looke vnto and whereof they may be sure that they bring the sweet sauour of CHRIST vnto God whether in the saluation or in the condemnation of them that heare them The duties then of the Minister are 1. to preach CHRIST secondly to doe it with faithfulnesse wisedome and diligence Thirdly to striue and struggle vsing all indeuour to aduance the kingdome of their Master and to hinder the proceedings of the Deuill against it The end of the 13. Sermon The 14. Sermon COLOSS. 2. V. 1. to the 8. 1 For I would yee knew what great fighting I haue for your sakes and for them of Laodicea and for as many as haue not seene my person in the flesh 2 That their hearts might be comforted and they knit together in loue and in all riches of the full assurance of vnderstanding to know the misterie of God euen the Father and of CHRIST 3 In whom are hid all the treasures of wisedome and knowledge 4 And this I say least any man should beguile you with intising words 5 For though I be absent in the flesh yet am I with you in the spirit reioycing and beholding your order and your stedfast faith in CHRIST 6 As yee haue therefore receiued CHRIST IESVS the Lord so walke in him 7 Rooted and built in him and stablished in the faith as ye haue bene taught abounding therein with thanksgiuing WE haue heard in the former chapter how the Apostle hath deliuered a short sūme of the holy Doctrine of the Gospell recommending the same by sundry arguments some drawne from the excellency of the Doctrine and from the matter of it CHRIST and from his owne Ministery faithfulnesse and dilligence Now he entreth into another doctrine for hauing set forth the excellency of the doctrine hee now setteth forth the remedies of certaine errours which might haue ouerturned them from the doctrine And first in these verses as before hee had made a preparation so now he maketh another preparation for the conuincing and reprouing of those errours that were risen vp among For wee know how wee are cleaued vnto our errours and corruptions and how hardly remoued from them And therefore the Apostle doth here by this Preface lance as it were their hearts by shewing them his exceeding care and loue towards them As if hee should say That which I said of my Verse 1. grieuous labour and strife for all men is truely verefied of you for I would not haue you ignorant of the great a gony and strife that I haue for you and for those that are in the Church of Laodicea and others about you in the country of Phrygia notwistanding that they neuer did see my person And my care and thought is that through the Preaching of the Gospell you might be comforted at the very heart by a knitting setting together and compacting of your minds through loue one to another and through all aboundance of perswaded vnderstanding 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 wisedome and knowledge treasured vp but yet hidden
knowledge hid Hauing commended the Gospell because it brings wonderfull comfort by wisedome and knowledge now he sheweth 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 vs who from his manhood receiue 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 infinitly yet so farre as the manhood can comprehend perfectly laid vp in CHRIST For he hath all the graces we haue need of and therefore the Gospell hath all so as here is a conuerse reason for CHRIST hath all therefore the Gospell hath all and contrary the Gospell hath all the graces of God necessary for vs therefore CHRIST hath all For whatsoeuer the Gospell hath CHRIST hath and we receiue from him by the Gospell This confuteth the Papists who will haue vs to haue any thing from cannons decrees of Popes c. But the Apostle saith that the Gospell hath all wisedome and vnderstanding because it hath them from CHRIST Hidde Which sheweth that these graces of God are hid from all creatures yea from the Angels themselues and therefore they labour and bend euen with paine if it were possible stooping to see into these mysteries This secret and hid wisedome of God we see in this For 1. it seemeth a strange thing that all men should fall and become the membres of Satan and yet that out of Satans hands he would take his children this was a strange thing and a wonderfull mistery and wisedome to shew his loue to them the more 2. It is a strange and a hid thing that God should giue his Sonne to dye yet it is a singuler mistery to shew the hatred of sinne and loue of his children that he abased his sonne for their sake 3. Againe it is a strange thing that God should suffer his children to be afflicted in this life and the wicked to haue ease and peace and the godly to go to heauen by hell to honour by dishonour c. But it was that they might know their owne infirmities and also the better haue a feeling of the comforts that it might be the sweeter 4. Againe a great mistery that the Lord to the building of the excellent worke of the Church should choose such weake instruments and such poore meanes as fishermen c. But it is that in their weakenesse his power might be manifest 5. Againe it is a strange mistery in the manner of the deliuery of the Gospell not in eloquence of men but in a plaine stile that as well the Maid at the mill as the Prince in the Throne might vnderstand 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 wisedome and knowledge 4 And this I say least any man should beguile you with intising words WE haue heard how the Apostle hath entred into the commendation of the Gospell by many properties and effects in it And last we heard that it is matter of singuler comfort vnto the people of God And also that it is a mistery hid in all ages and in this but onely to the children of God There we haue handled that it is a perfit doctrine leading vs the right way whither the Lord calleth vs. For in the Gospell of our Sauiour CHRIST is laid vp vnto vs all the treasures of wisedome and knowledge being onely found in him And therefore the Apostle 1. Cor. 2. would be knowne of nothing 1. Cor. 2. 2. amongst Gods people but of CHRIST and him crucified and therfore in him are all the treasures of wisedome and knowledge hid And the woman Iohn 4 saith the Messias shall tell vs all things which our Sauiour CHRIST confirmeth saying I am hee And therefore Ioh. 14. hee professeth that hee had taught to his Disciples the whole will of God And 1. Cor. 11. what the Apostles receiued they gaue all to the people and therefore all wisedome and knowledge is hid in our Sauiour CHRIST and reueiled to vs in the Gospell whereby he is brought vnto vs. And therefore this is a notable commendation of the Gospell 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 needfull that he should haue more then they Which hee proueth by the effect that the duty of the Minister is to teach the truth and confute errours which the word will perfectly minister vnto him And further to exhort the good reproue corruptions and dehort from that is naught And therefore howsoeuer the Papists will not deny that it is a perfect word yet wil they haue the Canons of Councels decrees of me◠But the perfection of the word appeareth heere to haue no need of mans inuentions It is hid viz in CHRIST who is the bosome of his Father and therefore onely can reueale the will of God his Father And howsoeuer a naturall man cannot deny the truth of the Law yet not Adam himselfe in his innocency was able to see the mystery of the Gospell nor the Angels themselues though more excellent yet could not without seeing and stooping to behold it vnderstand this secret Mystery Here the Apostle incerteth an exhortation Therefore take heed that no man deceiue you with probable and likely speach which may seeme at the first to haue a faire shew For this is a mystery and hid thing and therefore not seene at the first Yea oftimes it comes to passe that a lie is more probable and likely to be a truth then the truth it selfe Example The fruite that groweth now in Sodom hath a more excellent shew then other fruit and yet come to feele it it goeth to froth wind that loathsom Againe in gold before it be tryed that which is not gold may haue a greater coulour and shew then the true gold And therefore men are not to look vnto the eloquent words and fine speeches and that men carry the matter away smothly without any regard of the soundnesse of the matter For hence it commeth to passe that men are led away into errour And the danger is not onely when false doctrine is deliuered as here it was but euen when false doctrine is not deliuered as among the Corinthians where they did only with eloquent braue words mount aloft in their eloquēce And therefore the Apostle doubteh not to call them false Apostles For when as men respect the wordes and haue little respect vnto the matter and are led away by euery wind of doctrin there is a seducemēt The Apostle then teacheth vs that no mans learning authority eloquence should draw vs to beleeue that is
hence it is that because we are Note not treasured with the Word haue it not in store wee are driuen to such distresses in time of affliction and trouble and therefore wee are to labour to haue the word richly dwelling in vs that so we may draw out of our store-houses in time of need Thirdly and especially the word must dwell in vs in all wisedome It must not onely bee deliuered discreetly by the Minister which yet is necessary that it be wisely and fruitefully deliuered to euery one but wee must see that it bee in vs in all wisedome which is both in Affection and vse First it is necessary that we come to the Word not Note for any sinister end affection for to be counted wise to talke of the Word or for to haue the report of men but that we come onely to it with the loue of it Secondly in regard of the vse of the word we are to come to the Word not to learne to maintaine our owne errours and heresies or to mainetaine our sins As because of the drunkennesse of Noe or by the filthinesse of Lot with his daughters to take occasion to maintaine drunkennesse and whore domes this is an horrible abuse of the Word In Amos wee see Amos 6. 3. 5. 6. them reproued that would play with Dauids instruments hauing no skill or Art that is no heart to vse them wel Whereas Dauid had skill by them to stir vp his affections So do they that mainetaine their filthy dances by Dauids dancing In regard of the vse of the word the wisedome required of vs is that we seeke and labour especially for the greatest and chiefest points of Religion as holinesse of life and heart righteousnes temperance c. Math. 23. As our Sauiour rebuketh the Scribes Math. 23. 23. Pharises These things ye should not haue neglected but especially you should haue regarded Iustice c. 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 wisedome is as to marke those things which belong most especially generally to all Christians so to marke and learne those things especially which most especially concerne ourselues and our state and condition Contrary to which are they that when they heare any thing which is against the sinnes of others take hold of that presently but let passe what concernes themselues Inferiors looke to those things that are rebuked in their superiors and superiors to those things that are reproued in their inferiors not in themselues which wee ought to regard most As if wee feele sluggishnesse in our Note selues we are to marke the doctrine which may most stir vs vp if we feele hardnesse of heart in our selues wee ought to giue eare to the doctrine which may soften vs. Thus much of the vse of the word in regard of our selues In regard of others wee euen all generally are to help teach others in the word so as that we go not out of our callings vsurping publicke authority being but priuate men Thus those that haue 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 haue knowledge to teach the ignorant in reforming them in that which they know amisse Col. 3. 16. Heb. 10. 25. Another duty we owe to others in regard of the vse of the word to our neighbour is if he fall to admonish him of his sinne and thereby to helpe him vp And therefore the Apostle saith admonish one another And by admonishing is also vnderstood a comforting of those and exhorting of them that do wel Here we see what a shamefull doctrine of Poperie it is to take away the word from all but Ministers Whereas the Apostle maketh it a duty to all euen to women whom they can not abide to be teachers which yet they may in their own houses giuing place notwithstanding to the men if there be any but yet they may reproue those that offend in their houses Thus much of the behauiour towards men Towards God the duty is set down that when we are merry Verse 16. cheerfull to sing psalmes and Hymnes vnto God And therefore Saint Iames saith if any be mery Iam. 5. 13. let him sing Psalmes so that it is a good thing that pertaking of the blessings of God we should be mery and glad but our mirth must be to the end we may glorifie and praise God for it This praising of God 1. with Psalmes which were Psalmes vsed with the voice and instrument both and Psal 108. 2. Psal 50. 4. therefore Dauid saith arise lute and harpe and bids vs sing vpon the organes c. And that this word signifieth thus it appeareth Dan. 3 7. because in Daniell there is an instrument called a Psaltery 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Himne is a song of thankes-giuing for a benefit receiued and therefore our Sauiour Math. 26. 30. after his supper sang an Himne viz. for a perticuler benefit Lastly a song is a more generall thing then either the Psalme or Hymne viz. wherein we giue thanks not for perticuler benefits but for generall blessings receiued at Gods hands as when Dauid praised the Lord for the works of creation as the heauens c. This teacheth vs that we should not be a weary Psal 104. Doctrine with singing praise vnto God And therefore to preuent our wearines 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 Vse These must be spirituall songs viz. holy Psalmes and songs not profane and wicked loue-songs Which condemneth the wicked practise of men and women that though they haue so many excellent psalmes yet sing foolish songs to stirre vp their minds to wickednesse Againe we must sing with grace viz. both with Note a comely and reuerent gesture and with a decent and sweet tune that it be not a rude tune but such as may be both vnderstood and may stirre vp our selues and others to glorifie God the more Againe especially it must be with the hart for seing our harts are redy to be stollen away we must Note lay especiall waight vnto our hart that all the power of the hart and soule be present and applied in singing to the praise of God yet the voice to be vsed too Here we see condemned the songs of the Papists which sing that which they vnderstand not and therefore with what affection can they do it and be it that their affection be good yet their vnderstanding being wanting they sing not aright Cleane 1. Cor. 14. 15. 16 contrary vnto Dauid that psalme 103. biddeth his soule his hart and mind and all that is within him to praise the Lord. And
in the sight of God which is a meanes to helpe vs in our particular calling And as it is a true thing that if I loue all men and performe duty to all men as much as I can then much more will I do it to my wife children those that depend vpon 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 meanes to helpe and to confirme vs in the generall duties 1. Rom. The Apostle taking an oath and calling God to witnesse confirmeth the faithfulnesse of his oath by his faithfulnesse in his particular office of his Ministery And to Timothy hee saith 1. Tim. 3. 5. that he that is not able to gouerne his wife and family priuately is not fit to gouerne publickely in the Church or Common-wealth For the particular duties first of Wiues In the Epistle to Titus though the Apostle requireth Loue of Tit. 2. 4. the yonger wiues to their husbands and children yet they are not so ready to bee behinde hand in Loue as in this duty of Subiection for when she is admitted to the friendly and amiable vse of her Husband that she hath Power ouer his body as he of hers therefore 1. Cor. 7. 4. she thinkes she is shut out from subiection to his authority and therefore it is that the Apostle so stands especially vpon that duty of subiection for concerning loue it is vsually more exceeding in women then in men And therefore Dauid in his verses on Ionathan saith 2. Sam. 1. 26. his loue exceeded the loue of women But he insisteth vpon her obedience And hee bringeth this reason because it is comely It had beene a notable reason to haue perswaded her to subiection because the Lord commands her will to bee subiect vnto her husband And howsoeuer before the fall she Gen. 3. 16. 1. Cor. 14. 34. was subiected vnto him yet after the fall her yoke was heauier therfore the Lord saith Thy wil shall be subiect to thy husband he shall rule ouer thee Againe as 1. Cor. 11. 9. Hee might haue 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 deceiued not the man for hee was led away by affection to her and was not deceiued And to Titus the Apostle rendreth another reason of this Tit. 2. 5. subiection least the Gospell be euill spoken of therefore the wiues should be subiect to their husbands But here the Apostle rendreth this reason that it Note is comely because women delight in neatenesse and comlinesse And howsoeuer they thinke it a disgrace to be subiect yet the Apostle saith this is more comely to be subiect And S. Peter standeth much vpon it 1. Pet. 3. 1. 2. 3. 4. 5. 6. teaching that the comlinesse 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 haue their rings Iewels and bracelets as an ornament and comelinesse to them let them bee decked with this to bee humble in obedience to their husbands And yet this subiection is restrained that it be in the Verse 18. Ephe. 5. 24. Lord if hee bee too seuere and command things not fit yet she is not to reiect the yoke of obedience but go vnder it but if hee giue commandement contrary to God shee is not to obey therein following the Apostles rule It is better to obey God then Man Acts 4. 19. Then hee setteth downe the duty of husbands Verse 19. And howsoeuer there are many duties inioyned thē yet the principall duty the Apostle requireth is loue because men are vsually short and cold in that affection Indeed in the affection and loue for fornication they will be oftentimes exceeding hot but in this true loue are farre short and too strait-laced The Apostle setteth forth this affection of a man in Ephe 5. saying that he should loue his wife as his Ephe. 5. 28. 1. Pet. 3. 7. owne body And the reason is because shee is weaker and full of infirmities and weakenesses and therefore he is to couer them by loue For if he haue maymes or Prou. 10. 12. blemishes in his body hee will bee ready to vse all meanes to hide them so must the man do to his wife being his owne body And the Apostle Saint Peter sheweth a generall 1. Pet. 4. 8. duty of loue to couer many infirmities Aboue all things saith he haue feruent loue for lour shall couer the multitude of sinnes And the Apostle saith further Note hee is not to bee bitter For loue hath no gall in it and therefore the husband is to exercise his loue toward his wife by auoiding all manner of bitternesse toward her The twenty and 21. are handled in the next Sermon The end of the 27. Sermon The 28. Sermon COLLOSS 3. V. 22. 23. 24. 25. 22 Seruants be obedient vnto them that are your Maisters according to the flesh in all things not with eye-seruice as men pleasers but in singlenesse of heart fearing God 23 And whatsoeuer yee do do it heartily as to the Lord and not vnto men 24 Knowing that of the Lord yee shall receiue the reward of the inheritance for yee serue the Lord CHRIST 25 But he that doth wrong he shall receiue for the wrong that he hath done and there is no respect of persons THE Apostle commeth from the generall duty belonging to all Christian men to the perticular duties of men in the houshold And hauing spoken of the duties of husbands and wiues and of parents and children hee commeth now to the last couple in the houshold of Maisters and Seruants As if hee should say You seruants from a minde subdued obey your Verse 22. The Metaphrase Maisters whose commandement ouer you is but for a time whiles you are in this fraile estate and that in all things which may stand with the keeping of a good cōscience Now your seruice must not be alone when your Maister stands by and looke on as seeking onely to please your Maisters but in singlenesse of heart as fearing God whose eye is alwaies vpon you when your Maisters eye is off Your seruice ought also to bee voluntary and cheerefull as that which is due to the Lord who loueth a cheerefull giuer and not as vnto man that cannot discerne whether it be done frankely Knowing that you shal receiue in reward from the Lord life as an inheritance which hee will freely as vpon his children bestow vpon you for it ought to vphold you in your dutifull seruice that you serue not so much your Maisters which are but men and therefore sometimes vnthankefull and vnable to recompence but the Lord
duty we owe to all men but especially to those which are ouer vs as the Magistrates though 1. Tim. 2. 1. 2. euill much more if they be religious And as for others so for the Ministers wee are to bee carefull to 1 Reason why Ministers should bee prayed for 2 Reason pray for them because the Lord hath set them to be the speciall meanes of his glory in the ministery of his Word wherein they aduance the kingdome of Christ Againe they are the meanes of our calling by deliuering the word of God for vs and therefore they are the ordinary meanes of our saluation Againe they are to be prayed for because in their 3 Reason fall the Diuels kingdome is exalted And contrariwise by their standing the Diuels fall is procured and the kingdome of God aduanced And we are to pray for them that they may both teach admonish Note comfort and exhort and reproue vs for our good And the Apostle teacheth them the cause why they should pray for him viz. that he may be losed 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 hee sent abroad to this Citty and that Citty And therefore he wils them to pray that he may haue free liberty to speake and therefore compares the opening of his mouth to a doore that it may be throughly opened to preach the whole will of God to all men freely without any flattery or restraint And he giueth a reason that they should pray for the opening of their mouthes because it is a Mystery signifying that the Gospell is a hid thing a thing hid from the wit and reason of men for howsoeuer the knowledge Note that there is a God and the creation be no mysteries because euery one hath that knowledge naturally in him though the Atheists would gladly put out that light yet the redemption by our Sauiour Christ is a mystery hid from the reason of Men and Angels before it was reueled Againe it is a mystery because in a sort it was hid from the Iewes before the comming of Christ being not so plainly knowne as afterward And seeing it is a secret of God we ought to desire to Vese haue it opened as men will be desirous to know the secret councels of a Prince when they are published And he saith further that they pray that hee may Verse 4. speake as he ought to speake 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 hee may preach that is was profitaâ—le and therefore not those things that tend to breed contentions Thirdly men ought not onely to pray that the Minister speake truth that profitable truth but those things especially which the people haue most need of for some things are more needfull for one people then for another The Manner that it be done with the loue of God sincerely and with the loue of the people and desire of their good and that it be done not with the feare of any man or pleasing any nor of enuy malice nor any other euill affection and boyling of heart But as the Apostle Peter saith Let him that speaketh speake 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 Walke wisely towards them that are without In the Epistle to the Ephesianâ— he vseth the selfe-same words Ephes 5. 15. but there generally towards all men But here he vseth it particularly to walke wisely to those that were without For besides Christians there were in this Citty Heathen men vncalled and Iewes which held of their ceremonies and therefore the Apostle willeth them to walke wisely because the corruption of men is ready to catch any thing against the Gospell by the professors of it speaking ill of it if they spy euill in them And also errour 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 beloued brother and faithfull Mininister and fellow seruant in the Lord shall declare vnto you my whole state 8 Whom I haue sent vnto you for the same purpose that he might know your state and might comfort your hearts 9 With Onesimus a faithfull a beloued brother who is one of you They shall shew you of all things here 10 Aristarchus my prison-fellow saluteth you and Marcus Barnabas sisters sonne touching whom ye receiued commandements If he come vnto you receiue him 11 And Iesus which is called Iustus which are of the circumcision These onely are my work-fellowes vnto the kingdome of God which haue been vnto my consolation WE haue heard how the Apostle hauing first admonished and taught of the things belonging to all Christians proceeded to those things which belonged to euery particular estate of Christians And now he shutteth vp his Epistle with certaine other things which are neither generall nor particular but of a middle sort In the loue and care I beare vnto you I haue sent Tychicus vnto you who shall informe you of all my estate whereof I know you will be glad to heare whom that you may receiue as it becommeth I commend vnto you for a brother worthy to be beloued also for a faithfull Minister and my fellow in the Lords seruice Whom I haue sent as to let you vnderstand of mine affaires so to know what case you are in thereof to make report vnto me and especially that he may comfort you at the heart against the storme of persecution raised against you And with him that the embassage may haue 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 faithfull and worthy to be beloued howsoeuer he hath slipped in time past who is also one of the members of the same Church these two shall giue you to vnderstand of all things that may concerne you that are done in those parts Aristarchus in loue saluteth you So doth Marke and Iesus whom that you may be prouoked to loue againe I would haue you to vnderstand that touching Aristarcus he is me fellow prisoner for the Gospell touching Marke he is sister sonne to Baraabas that not able seruant of God of whom you haue had commandement that if hee come vnto you you should receiue him accordingly And touching Iesus his conuersation hath bene such as thereby he hath gotten the surname of Iust And of them all three together there are great causes why you should respect them for that they are of the race of the Iewes with whom God hath made speciall couenant especially seeing
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 downe to be 1. that they may continue vnto the end without any slacking or starting backe 2. that they may be increased in grace vntill they should be accomplished in the end which should not be perfected before they were dissolued And further he doth testifie his zeale and care towards Verse 13. them and mindfulnesse of them which himselfe was an ey-witnesse of though not of his priuate praier After he sendeth salutations of Luke viz. the Verse 14. Phisitian not the Euangelist for then he would haue giuen him that title and he sheweth that this man is to be loued because of the good to the Church in his skil of Phisicke Demas his salutation he setteth downe but giueth 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 learne 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 professe the truth And amongst this Church he commends himselfe Verse 15. to one Nymphas and to his house which by reason of the good order gouernement in his whole house might be called a little Church For in his house there was obedience of wise children seruants c. Where Note he sheweth what a notable mercy of God it is when a family is well ordered and gouerned that all the family ioyne together in their duties to God and one to an other and therefore this commendation by this Epistle of this man remayneth to the end of the world And therefore sheweth what an excellent commendation it is that the household ioyne togegether in singing vnto God in other religious duties And therefore sheweth our great infidelity that are so carelesse of this duty looking not for the blessing of God which he hath promised But if for one persoÌ„ as for one Ioseph in Putiphars house the whole Note house was blessed for one Iacob 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 obseruing their duties in their place and order there must needs be a great blessing of God vpon that whole family and vpon euery one in the same After he willeth that this Epistle be read vnto the Verse 16. Church of Laodicea as that which not onely bel 〈…〉 d to them but vnto 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 teachetâ— vs Note that this belongs not onely vnto them to whoâ—â—t was sent but also vnto vs. And in that he commandeth it to be read we haue therein if there were no Note other place a manifest and plaine confirmation of the publike reading of the word in the Church Then he willeth them to warne Archippus which Verse 17. was their minister to fulfill the ministery which he had receiued of the Lord. Where he semeth to reprehend him of some slackenesse and negligence in executing the duty of the ministery where we learne that it is the duty of the minister to be carefull and diligent in the ministery which the Lord hath called him vnto and that he fulfil the worke committed vnto him and therefore must labour to increase in knowledge vsing the meanes that he may be more and more able to be of vse vnto the Church of God Ier. 48. 10. for as the Prophet Ieremy saith cursed are all they that doe the worke of the Lord negligently Which howsoeuer there it is spoken of the magistrate yet it belongeth as much also vnto the Minister Then doing his owne salutations vnto them Verse 18. He desireth them to be mindfull of him in his bonds and persecution which afterward he suffred doth in Which we haue heard of before which teacheth vs as to be mindfull of all that are in bonds for the truth sake so especially of the Ministers Lastly he commendeth them vnto the grace of God desiring the gracious fauour and blessing of God vpon them And saith Amen assuring himselfe of the grace and 〈◊〉 of God towards them that God would heare 〈…〉 yer for them and shew his fauour towards 〈◊〉 And thus much of this Epistle wherein â—e haue heard the preface and the Epistle it selfe in which the Apostle perswads them vnto a constant embracing of the pure doctrine of Christ Iesus without the mixture of mans inuentions FINIS Trini-vni Deo Gloria