seruant which I pray before thee daily day and night for the children of Israel thy seruants O Lord I beseech thee let thine eare now hearken to the praier of thy seruant c. 5 Fiftly and lastly this is a very great meanes to glorifie God God is glorified thereby Iosh 7.19 in which regard Ioshua saith vnto Achan my sonne I beseeth thee giue glory to the Lord God of Israel and make confession vnto him and shew me what thou hast done hide it not from mee Now if any inquire how wee by this meanes should glorifie God I answer that wee giue him the glorie 1. of his truth in acknowledging that which his word chargeth vpon vs 2. of his iustice if he should proceed against vs and 3. of his mercie in that wee thereby imply we haue hope that hee will forgiue vs. For if wee did expect no fauour we would neuer discouer our filthie nakednes before the eies of the righteous Iudge of heauen and earth Sith then that without this confession there is no promise made vnto vs no sound repentance in vs no abilitie to resist corruption for the time to come and wheresoeuer this is on the contrarie side it puts life into our praiers and brings honour vnto Gods name the point is cleere and euident that this confession is so necessarie that without it there is no mercie to be looked for from God Which maketh for the iust reproofe and condemnation of those that faile in this dutie Vse 1 They preteÌ„d they would fain haue God to pardon their sins but they will bring no bill of inditement against theÌ„selues only in generall they wil acknowledge themselues to be sinners as all are but will grow to no partion lars at all They haue some wit and skill to set out other mens sins to the view of the world in euery branch circumstance therof Note so that many times they make them greater in appearance then they are indeed but come to any offence of their owne if you cannot proue it they will not confesse it if you can proue it they wil excuse it It was not long of them such such prouoked them or intised and allured them but that would not serue Adams turne that Eue perswaded him to eate of the forbidden fruit neither would that cleere Ahab that Iezabels hand was chief in the murdering robbing of Naboth They should rather haue harkened to Gods voice then vnto the wicked counsels and perswasions of any and if they had any worke of Gods spirit in their hearts they would charge themselues and not others For grant that the occasion of their fall was more from them yet the cause was in themselues euen their own cursed corruption and rebellious disposition And therefore their labouring to put off the blame and shame of their sinnes vpon others euidently proclaimeth that they haue not an vnderstanding minde nor a broken and humble and penitent heart And the like may bee said of those that howsoeuer they will come to a recitall of diuers misdemeanors either before God or men or both as the qualitie of their offences requireth the same yet they doe it so slightly and coldly that though they name particulars it is sure they are not touched with them such a cold confession will bring as cold consolation their faint and carelesse sueing for a pardon is the next way to procure them a deniall Secondly this is for instruction Vse 2 that we doe our best indeauour to learne this Art of acknowledging our sinnes aright let vs leaue off aggrauating of other mens faults and passe a hard censure and sentence vpon our one for that will procure vs most fauour and the largest measure of mercie from the Lord. With earthly Iudges the more is confessed by a malefactour the worse it 's likely to goe with him Note but it is otherwise with the great Iudge of heauen the larger and freer our confession is the easier and surer and speedier 1. Cor. 11. shall our remission be if wee iudge our selues wee shall not be condemned of the Lord. Now to th' intent we may performe this dutie the better it will not be amisse to set downe some rules for our direction heerein We must know therefore that in a sound confession Rules for confession these things are requisite 1 That it proceed from a good roote 2 That it be performed in a good manner 1 For the first if the roote be rotten and corrupt the fruit springing from thence cannot but bee distastefull to the Lord. Now that the rotte may be sound these things must be looked vnto in our confession 1 That it proceed from a hatred of sinne 2 From hope of mercie 1 Concerning the former whersoeuer the hatred of sinne is wanting The roote of confession as it was in Saul and Pharaoh when they made acknowledgement of their offences it is plaine that the parties confessing are not wearie of their sinnes It must proceed but of their plagues as Pharaoh was that their acknowledgement proceedeth not from inward remorse for their faults but from some sudden passion From hatted of sinne and from the force of their naturall conscience as in Saul it is euident for both of them fell presently to their old works and waies againe and returned with the dogge to their vomit and with the sow to their wallowing in the mire and so it is with many when the snares of death lay hold of them or some heauie plague lies vpon them or the flashings of a guiltie conscience begin to scorch them When and why hipocrits confesse they are in great perplexitie and anguish euen at their wits end and know not what to doe nor what course to take for the obtaining of some ease And then euen as a dogge that hath ouergorged his stomack will vomit vp that which paineth and troubleth him so will they in like case vomit out some passionate confession looke what comes first to their minds and most troubleth and frighteth them out it shal to one or other But as the dogge when he is eased of his former paine will returne againe to his lothsome vomit and eate vp that which before he had ridde his stomacke of so will they betake themselues to their old custome and fashion of life againe and fall to the fresh practise of those odious monstrous euils which vpon the bedde of their sickenesse or in the day of their heauines they in word acknowledged and renounced as vile and abominable If now of dogs they had beene made sheepe they would neuer haue lapped vp their filthy vomit againe that were enough to poison a sheepe that pleaseth a dog And as Saul and Pharaoh dealt so did the Israelitet in the same sort Psal 78.33.34.36.37 when the wrath of God lay heauy vpon them and hee consumed their daies in vanitie and their yeeres in mourning c. they returned and sought God earely but how â—
to touch their gouty and festered and corrupted consciences but they will wince and kicke and lay about them and cry out on those that are such iudgers and such busy-bodies as they tearme them and so reiect all wholesome reproofes carry a bitter heart against the reprouers Onely those that are sound-hearted can submit themselues in the lowlinesse of their minds and meekenesse of their spirits to beare admonitions when they neede it be he a superiour or an inferiour that administreth the same and labour to make a right vse hereof and to loue the partie the better that will deale so mercifully and faithfully with their soules Obser Indeed Gods best children may sometimes faile herein and begin to bustle and take on when they are somewhat sharply dealt withall and cannot so readily and chearefully swallow and disgest those bitter pils as they should but if they be grieued in their soules that they find so much pride in themselues though they be a little distēpered in company yet whē they are alone they are ashamed of their folly and desire more wisdome and grace to reape benefite by the admonitions that shall afterwards be giuen them and begin to thinke more reuerently of the parties that shewed them that mercy and kindnesse they should not be dismaied knowing that they are true Israelits in whom their is no guile notwithstanding that vnwillingnesse and vntowardnesse to vndergoe a rebuke that they find in them selues and their corrupt nature Thirdly Vse 3 this is for the great comfort of all such these notes of vprightnes in themselues though they haue many corruptions and imperfections mixed with their best works yet seeing they haue pure hearts they are happy and blessed and shall find the good effects of their blessednesse Note True holinesse and true happines are neuer separated As for perfection God lookes not for it at our hands If sinne hange on vs but wee would faine cast it off if we find vnbeliefe but would most gladly get faith 2 Chron. 30.18.19 if wee be troubled in our hearts with hardnesse but are desirous of softnesse if we be humbled for that we cānot be humbled sufficiently nor get such a large heart as we would to desire and expect grace from heauen let vs not be discomforted for our defects and frailties for the Lord wil spare vs and be gracious vnto vs in his beloued sonne according to that worthy prayer of good King Hezekiah The good Lord be mercifull toward him that prepareth his whole heart to seeke the Lord God of his Fathers though he be not clensed according to the purification of the Sanctuary Though many haue bene braullers heretofore let them labor to be peaceable though they haue ben worldly let them striue to be heauenly though they haue bene filthy let them endeauour to get chastity though they haue bene ignorant and prophane let them study to obtaine knowledge and holinesse and then they may come to the Lords table welcome the Lord will haue respect vnto them and grant them pardon for their sinnes and supply all their wants and giue them more grace to doe their duty in the remainder of their life and in the daies of their pilgrimage that are yet behinde Surely they worke none iniquity That is they make not a trade and common practise thereof Slip they doe through the infirmitie of the flesh subtilty of Sathan and the allurements of the world but they doe not ordinarily and customably goe forward in vnlawfull and sinfull courses In that the Psalmist setteth downe this as a part Doct. 3 and not the least part neither of blessednesse That they worke none iniquity A prerogatiue to be freed from sinne which walke in his waies the doctrine to be learned hence is this that it is a maruellous great prerogatiue to be freed from the bondage of sinne If there were no other reward but this yet it were a happy thing to be religious euen in this respect that we shall be set at liberty frō such a seruice Rom. 6.17 This point is euident from the Apostles words where he speaketh thus God be thanked that ye haue bene the seruants of sinne but ye haue obeyed from the heart vnto the forme of doctrine whereunto ye were deliuered Where we see that this was not the least priuiledge that they had by being Gods seruants but indeed a matter for which he was greatly to be magnified that whereas they had bene the slaues of sinne and as base drudges at the commaund of euery vile and wretched lust by the vertue of the word powerfully preached vnto them and faithfully receiued by them they had bene deliuered from that bondage and made the seruants of God in righteousnesse and holinesse of life and conuersation And therefore in that same Chapter verse 14. it is promised vnto Gods children as a speciall fauour That sinne shall not haue dominion ouer them It may sometimes tirannously vsurpe authority in them but the strength of grace and the operation of the holy spirit of God will still diminish and at last abolish the force and violence thereof so that it shall neuer beare such sway ouer them as in the time of their vnregeneracy it did The truth of this doctrine Reasons will yet more clearly shine forth if wee consider what the maister the seruice the reward of sinful persons are As for their maister it is Sathan For he is the God of this world Ephes 2.2 Sathan is the maister of all sinners and the Prince that ruleth in the children of disobedience of whom all vnbeleeuers are held in captiuity and still imployed according to his will and pleasure Now he is a more cruell and sauage tyrant then euer Pharoh was though he were very fierce against the Israelites and exercised great tiranny ouer thē yet Sathā putteth his vassals to carry heauier burdens Their seruices and to toile out themselues in baser workes then euer the taskmasters of Aegipt imposed on the poore Israelites For all impenitent sinners are in thraldome to euery brutish lust Note they must defile their bodies and corrupt their soules and consciences and pollute all their workes and waies when and in what maner soeuer the Diuell will haue them they must conuerse with euery lewd and sinfull companion they must runne vp and downe like drudges to follow euery vaine and base delight to pursue euery meane and trifling commodity and to hunt after euery promotion and dignity that offers it selfe vnto their view They cannot liue peaceably in the day nor rest quietly in the night as we may see in gamesters who breake their sleepe mispend their time and strength depriue themselues of a comfortable estate and bring many miseries vpon themselues and their families by the ouer eager pursuite of their vngodly and vnthrifty courses It is a wofull and lamentable case that franticke persons are in that must haue euery one in the family to attend vpon them and to
Trie your owne hearts and waies diligently Answer and then if you finde no such iniquitie your crosse is in mercie and not in iudgement for triall and not for punishment a medicine to purge cure and not a poyson to infect destroy But if we will haue this comfort we must striue to finde out what is principally amisse in vs for the heart is deceitfull aboue all things and the diuell would make vs thinke that great faults are but small faults and that small faults are no faults Iere. 17.9 let vs therefore bring our soules to the touchstone of Gods Law Iere. 77.10 and then we shall not be deceiued as he himselfe saith I the Lord search the heart so his word is a discerner and a discouerer of the thoughts and intents of the heart Heb. 4.12 and will make vs able to descry the same And this let vs be assured of for our comfort that he that is truely desirous Note and withall industrious to finde out his speciall sinnes hee shall haue them discouered vnto him because that is the end why God smiteth him as may appeare by that former place of the Lamentations that hee might bee brought to the sight and sense of his transgressions and to sound humiliation for them and therefore they that vpon a good and conscionable search made can discerne of no grosse or presumptuous sinne in themselues may be comforted notwithstanding their crosses and rest fully assured that God will not lay any thing to their charge because they are enemies to sinne and not louers nor maintainers of the same And thus much for the first point It followeth But hee that confesseth this is contrarie to the former hiding of sinne when wee so search and sift our hearts that wee come to the knowledge of our offences and the acknowledgment of the same before the Lord. Whence this doctine may be gathered that Whosoeuer would finde pardon for his sins Doctr. must confesse the same Confession necessarie before remissiō Hee that lookes for remission on Gods part must bring confession for his part wheresoeuer sinne is vnacknowledged there it is vnpardoned no mercy till there be a sight and confession of iniquitie Therefore Daniel confesseth his owne sinnes the sinnes of the people and the sinnes of their forefathers and aggrauates the same in many words Dan 9.5.6 7.8.10 saying Wee haue sinned and haue committed iniquitie and haue done wickedly yea we haue rebelled and haue departed from thy precepts and from thy iudgements We would not obey thy seruants the Prophets that spake in thy name c. Vnto vs appertaineth open shame to our Kings to our Princes and to our Fathers c. For wee haue not obeied the voice of the Lord our God c. Yea all Israel haue transgressed thy law c. therefore the curse is powred vpon vs. And thus doth Ezra likewise in the behalfe of the people that had taken strange wiues for hauing rent his clothes and his garment hee fell vpon his knees and spread out his hands vnto the Lord his God and said Ezra 9.5.6 O my God I am confounded and ashamed to lift vp mine eies to thee my God for our iniquities are increased ouer our head and our trespasse is gone vp to heauen c. The same course doth Nehemiah take for thus he speaketh in the name of all Isaael Nehem. 1.7 We haue grieuously sinned against thee and haue not kept thy commandements nor the statutes nor the iudgements which thou commandedst thy seruant Moses c. So those that beleeued Acts 17.19 came and confessed and shewed their workes And there is reason to prooue that this confession is verie necessarie Reasons if euer we would finde fauour with God for 1 First God cannot in iustice forgiue sinne vnlesse there be confession without it we haue no promise belonging vnto vs as God cannot in iustice withhold mercie from such as plainly lay open their trāsgressions before him so can he notwithout violating his truth vouchsafe mercie to those that smoother and hide their sinnes from him for thus runnes the promise If wee acknowledge our sinnes 1. Iohn 1 9. hee is faithfull and iust to forgiue vs our sinnes and to clense vs from all vnrighteousnes Whence wee see that where there is a generall acknowledgement of sin there is promised both a general remitting of sin and purging frō sin but wher that is wāting no such thing can be expected 2 Secondly those must needs haue the gate of mercy shut against them Without it there is no repentance that doe not confesse their faults vnto the Lord because acknowledgement of our guiltinesse is one of the first steps to true repentance and one of the chiefe testimonies of a true penitent heart As is manifest in Dauid who when his heart smote him after he had numbred the people dealeth plainely with God O Lord saith hee I haue sinned exceedingly in that I haue done now O Lord I beseech thee take away the trespasse of thy seruant for I haue done very foolishlie And all those that are truely and thorowly wounded in their soules for their offences as Dauid then was will enforce themselues to doe as he did for till men frame to this confession it is certaine they are not yet fallen out with their sinnes 3 Thirdly to the intent wee may the sooner be perswaded heereunto It is a preseruatiue against reuolting wee must vnderstand that this is a very soueraigne preseruatiue against relapses and backslidings for hee that hath once done this penance before Gods iudgement seate it will bee such a corasiue vnto his heart that he will hardly fall into those open and grosse sinnes twice Obserue which he hath sincerely and heartily acknowledged once When Peter and Dauid and Paul had attained to this and laid open their sins in an vnfained confession of them to the Lord they neuer returned to those ill practises againe Infirmities and slips they had many in other kindes but they were so fensed and fortified against those particulars that they stood strong against them and neuer fell againe into them whiles they liued 4 Fourthly this is a very effectual meanes to quicken vs vnto praier and therfore stil in the Scripture wee shall finde It quickens vnto praier that where there hath beene heartie confession there haue followed as heartie petitions as wee see in the former examples of Daniel and Nehemiah For how vehement their requests were may appeare in the places before alleaged by the manner of putting them vp O Lord heare O Lord forgiue Dan. 919. O Lord consider and do it saith Daniel deferre not for thine owne sake O my God And Nehemiah comes with the like importunitie Nehem. 1.5.6 11. O Lord God of heauen the great and terrible God that keepest couenant and mercie c. I pray thee let thine eares be attent and thine eyes open to heare the praier of thy
Micah 7.8 there is none that can take more delight in following after their recreations and pleasures that doe most affect them then the Lord doth in shewing himselfe fauourable vnto those that seeke mercie and grace from him in thevse of his ordinances If yee consent to obey Obiect The next thing that might hinder and dismay them from turning vnto the Lord by sound repentance is that he is so holy and righteous and his law so strict and rigorous and they so sinfull and rebellious that it were in vaine for them to goe about to yeeld obedience thereunto they should neuer attaine vnto it and therefore as good for them neuer to begin the worke as not to accomplish and finish the same And thence it is that a number sit downe as sluggards and neuer set one foot forwards in the way of godlinesse because they imagine that there is a greater difficultie in Euangelicall obedience then indeed there is little knowing what Gods meaning is Ans when hee calleth vpon vs to be obedient For his purpose is not to vrge vs to a perfect fulfilling of the Law such as was required of Adam before his fall but onely that wee should doe our best endeauour and labour to conforme our selues to his will as neere as wee can if there be a true sincere loue and a harty consent to shew our selues dutifull and loyall subiects to him in all things it is as much as hee exacteth of vs. The doctrine to be learned from hence is this that God accepteth of penitent persons Doct. 9 the will for the deed as for the fulfilling of the Law in absolute perfection that Christ alone hath performed hee hath paid our debt and canceld the band Coloss 2. and taken away the hand-writing that was against vs Now this onely remaineth for vs that wee haue a good inclination and a willing mind to performe our dutie and labour to the vtmost of our strength so to doe seeing and bewailing our manifold imperfections errors and failings in euery one of our seruices which if wee can doe God will be as well pleased with vs through his beloued sonne as if wee had keept the whole Law without any departing from it at all either to the right hand or to left That which is spoken in the matter of communicating vnto the necessities of the Saints in the Epistle to the Corinths to wit 2. Cor. 8.12 if there bee first a willing mind it is accepted according to that a man hath and not according to that he hath not holdeth as true in all other seruices that wee are accepted with the Lord according as wee are inwardly affected albeit our actions be not answerable to our desires for hee that hath a ready minde to doe what hee can and doth the same would be as ready to doe a great deale more if his abilitie did serue and therefore the Lord will shew his gracious acceptance of that which is done by him though it bee neuer so little as well as if it had beene a matter of farre greater worth Now that the true purpose and intent of the heart is that which God principally regardeth in his seruants may be made yet more cleare by examples taken out of the Scriptures We may reade in Genesis what God saith of Abraham Gen. 22.16.17 By my selfe haue I sworne saith the Lord because thou hast done this thing and not spared thine onely sonne Therefore will I surely blesse thee And why Isaac was not slaine but Abraham withdrew his hand from him and spared him yet because he was content to kill him and made all things ready for the sacrificing of him God accounteth it as good and rewardeth it as well as if hee had killed him indeed So Dauid had but a purpose to build the Temple which worke was afterward laid vpon Salomon and by him performed yet the Lord giueth him a good testimony and a large reward for his readinesse that way hee was content to spare him because hee had beene at great paines before 1. Chron. 17. in shedding the blood of many enemies of the Church and some remained yet still to be subdued by him yet this he telleth him for his comfort 2. Chron. 6.8 Whereas it was in thy heart to build an house vnto my name thou diddest well that thou wast so minded And besides this hee biddeth Nathan to carrie him this message that the Lord would build him an house and would raise vp his seed after him 1. Chron. 17.10.11.12 and imploy his sonne in that honorable seruice of building an house vnto the name of the Lord and that hee would establish his throane for euer And there is reason why God should accept of the will as well as of the deed for 1 First Reasons why doe wee thinke hee will haue regard vnto the deed because it is his owne worke and is not the will his worke as well as the deede that is most certaine for the Apostle saith to the Philippians Phil. 2.13 It is God that worketh in you both the will and the deed of his good pleasure And therefore if wee can beleeue that he is pleased with our good actions wee may be as well perswaded that hee is delighted with good motions and holy desires that are stirred vp in our hearts by his owne good spirit 2 Another reason why God taketh such small things in good worth Psal 103. Mat. 3.17 is because hee is both in name and nature a father yea an heauenly father and therefore hath compassion of those that feare him euen as an earthly father hath of his child that serueth him Now hee that is a mercifull and wise and louing father as those will bee euer most mercifull to others that haue tasted most of Gods mercie to themselues when hee seeth that his child doth as well as hee can though it bee but simply and poorely yet hee will shew his liking of it and commend him for it Note and so will God deale with vs though we cannot do things perfectly yet if we do them obediētly he wil shew his loue approbation of vs and of our works When a litle child doth cheerefully aime shoote at the mark which his father proposeth vnto him though by reason of his weaknes he shoote very wide and short Yet it is as well accepted of his father as if he did hit the white and the like fatherly dealing shal we find in God that if we befaithfull in a little he wil esteeme of vs as if wee performed a great deale more Indeed when we haue put off the image of the first Adam haue put on the Image of the second Adam and haue changed the earth for heauen then wee shall not onely obey truely The perfection of a Christian heere Nehem. 1.11 but perfectlie but heere it is in truth and so it must bee esteemed one degree of perfection to see our owne imperfections And that was in
Nehemiah and in those of his time O Lord I beseech thee let thine eare now harken to the praier of thy seruant and to the praier of thy seruants who desire to feare thy name Hee could not say that they did so feare his name as they should but this they could say that they desired to doe it better which desire was a fruite of the grace it selfe This should instruct and incourage vs still to bee doing in the seruices and workes of God Vse Oh but wee finde many imperfections Obiecti and many wants and weakenesses in our selues What of that If we aime at perfection Answ and haue respect to euery commandement of God and come as neere the marke as we can the Lord will accept vs according to that wee haue and not reiect vs for that we haue not If wee could obey perfectly to what end were Christ his obedience and if God should looke after none but those that can fully please him in all things hee should bee a Lord and a master without subiects and seruants Psalm 130.3 If thou O Lord saith Dauid shouldest marke what is done amisse who should stand Therefore though wee cannot pray with that feeling heare and read with that profit sing Psalmes with that ioyfulnesse and cheerefulnesse of heart as wee should though wee cannot forgiue our enemies long for Christ his comming haue such a tender feeling of the afflictions of the Saints nor attaine to such heauenly meditations night or day as wee doe desire and as God doth command yet let vs not bee discouraged if we striue to bring our wicked flesh to the performance of these duties and though we haue much adoe with it yet if wee draw it as a Beare to the stake vnto Gods worship and to the performance of Gods duties in publike and priuate and when we feele most backwardnesse and vntowardnesse in our nature yet wee consent in our very soules that the Law of God is holy and good and iust and that our wils and affections are indeede very corrupt and rebellious but we would rather then all the world that things went otherwise with vs that sinne might bee subdued and grace planted in steede thereof and it is our continuall griefe that God should bee so gracious and kind and liberall to vs and we can be no more obedient and loyall and seruiceable vnto him if I say wee find such a heart within vs we need not be dismaied but may cheerefully goe on with full perswasion and vndoubted resolution that the Lord will be mercifull vnto vs and take our obedience in good worth Onely that wee may not deceiue our selues let vs bee euermore carefull to vse the meanes whereby wee may grow better and auoid the meanes whereby wee may bee made worse As was more largely taught in the former Sermon in the end of the 3. Doctrine For if one say that hee desireth heauen and yet will neuer frequent Sermons nor good companie where hee may bee instructed nor vse any priuate or publike exercises of religion whereby hee may bee edified he is no more to bee regarded then a sluggard that pretendeth that hee meanes to haue a good crop and yet will neither manure nor plow nor sowe his ground but when others are labouring hee is sleeping or loytering as no man will euer looke that the one should haue a plentifull haruest of Corne so will no wise man beleeue that the other shall obtaine a plentifull crop either of grace heere or of glory hereafter Yee shall eat the good things of the Land Before hath beene shewed that all repentant sinners shall haue the blood of Christ to wash and clense their soules now in these words is declared that they shall not onely haue spirituall grace but also right vnto and the right vse of all the benefits of this life Whence this doctrine may be gathered that Obedience to Gods commandements Doct. 10 though it be not perfect True obedience brings outward presperity Deut. 28.1.2 c. brings the blessing of God vpon vs for outward things as well as for inward This is promised in Deuteronomie where Moses speaketh thus vnto the people of Israel If thou shalt obey diligently the voice of the Lord thy God and obserue and doe all his commandements which I command thee this day then the Lord thy God will set thee on high aboue all the nations of the earth And all these blessings shall come on thee c. Blessed shalt thou bee in the Citie and blessed also in the field c. and so he goes on shewing that true and faithfull obedience is that which bringeth all maner of blessings for body and soule for name and estate yea and for seed and prosperitie also 1 Tim. 6. 4.8 And therefore the Apostle telteth Timothy that goodlinesse is great gaine and that it hath the promises of this life and of the life to come in which regard Dauid saith I haue beene yong and now am old Psal 37.25 yet I saw neuer the righteous for saken nor his seed begging their bread Hee had seene and so may wee that children of great men haue broken forth into many horrible sins and so haue beene brought to a strange and miserable and violent death and to many wofull straites and extremities before their death but hee neuer saw neither shall wee see the godly seed of godly men forsaken of God and men and left as vagabonds to beg their bread but God hath euer had and still will haue a speciall care of them and euer made al necessarie prouision for them either hee himselfe by a more particular prouidence of his casteth sufficiently of these outward things vpon them or blesseth their labours so that they are made a meanes of maintenance vnto them or if they faile that way hee moueth the hearts of some or other of his seruants to pitie them and to supply their wants so that whatsoeuer their necessities be they are freed from that curse that is denounced against the seed of the wicked to wit Psal 109. â—0 that they should wander vp and downe as vagrants begging their bread and making a trade of that vile and wretched course of life And there is cause why we should rest fully resolued of this point Reason that none of Gods houshold shall euer want necessarie reliefe Because all will yeeld that hee is the gouernour of heauen and earth and the disposer of all things in them both and then they must grant further that those that are best and doe best shall speed best because God loueth them most and how then can we make question whether or no the Lord will bestow vpon them a competent measure and a comfortable vse of these earthly blessings seeing all is in his hand and hee wisheth so well vnto his owne people especially seeing hee hath straightly charged vs not to care what wee shall eat Math. 6.25 or drinke or what wee shall put on but first
such things as lie hidden in obscure and darke corners Heb. 4 13. To the same purpose is it said that all things are open and naked to his eies and that his eies are a flame of fire noting vnto vs that hee pierceth and looketh through and through euery mans heart euery mans conscience and euery mans conuersation Reasons First Reasons 1 the Lord hath vndertaken to bring euery secret thing into iudgement therefore must hee needs take notice thereof 2 Secondly See Master Cleauers Sermon on Ioh. 6. Doct. 2. where this point is more largely handled it is his office to reward euery one as he knoweth his heart and his workes and therefore must hee of necessitie search into the same for otherwise hee could not proceed like a righteous Iudge to giue to euery one an equall and perfect reward First for reproofe of those that because they are admitted by the Minister and allowed amongst men and iudged to bee Christians as men that can bee touched for no grosse sinne Vse 1 haue a very good opinion of themselues as if there were nothing else required of them but let such know Note that there must bee a second suruey and search and where the Minister ends God will begin and if they cannot hold out in the second examination and triall made by the Lord their case will bee little better then his who is found sitting at the table without a wedding garment therefore it stands men vpon to see that they bee fitly qualified before they intrude themselues into the Lords presence for he hath firie eies to looke quite through them and pure cies that can endure no iniquitie in them and therefore before they come to this great Supper they must by searching finde out their speciall sinnes and bewaile them determining to leaue and forsake them and repairing to the meanes to get strength against them Secondly for consolation Vse 2 seeing wee shall not meet the Minister onely at the Lords table but God himselfe in his own person this may comfort the hearts of those that haue examined their soules and lamented their sinnes and haue a true desire to bee reconciled vnto the Lord and to obtaine such mercies as doe belong to penitent persons they shall receiue according to their harts desire and expectation euen strength against their corruptions and temptations and freedome from or abilitie vnder all maner of crosses and afflictions for there the Lord of glory will manifest his presence in giuing to euery one as he knoweth the integrity of their hearts Earthly Kings though they bee present cannot looke on euery guest nor examine of what country or condition euery one of them is Note but the king of heauen hath an eie to euery particular person considering what they are and how affected and prepared what they did the day before what thoughts they had what praiers they make the night before and that very morning hee marketh and obserueth what their hopes are what their desires are what they expect for the present and what they purpose for afterwards in a word hee taketh particular notice of euery good thing in his Saints to reward it and of euery infirmity to helpe them out of it And saw there a man which had not on a wedding garment In that the King seeing this man at his table doth reproue him and condemne him for his want of good preparation the doctrine is that It is not sufficient to come to Gods wedding feast Doct. 3 but wee must come as fit guests for so great a banquet Fitnes requisite in Gods guestes and such a glorious presence Iudas ate and dranke the blessed bread and wine as well as Peter yet because hee had a cursed and carnall heart it was his bane and laid him more open to euery hellish temptation and made him more liable to euery curse and plague of God this was all that hee got by it Matth. 25. So the foolish virgins went to meet the bridegrome with lampes in their hands making a glorious shew and doing many things in the worship and seruice of God yet because they had not oyle in their vessels as well as in their Lampes that is had not inward graces in their hearts and consciences as well as outward semblances and shewes thereof in their carriage and behauiour therefore their lights were quickly out and when others were receiued as fit and meet guests they were reiected and excluded as vnfit an vnworthy of the Bridgroomes feast and company so that outward tearmes and colours of Religion will not serue the turne many shall crie Lord Lord who yet shall bee bid to depart from Christ Mat. 7.22.23 because they are workers of iniquitie They bragge they haue Propheced and cast out diuels and done many great works by his name but they did nothing for his name but for their owne credit or gaine or for some carnall respect or other and therefore seeking and seruing themselues the Lord esteemeth them wicked and vngodly persons and punnisheth them accordingly Now the reason of this point is because the Lord comman deth vs as well to come worthily as to come and as the praiers of the wicked are an abomination vnto him so are all other seruices of theirs to the vncleane all things are vncleane if men bee dead in sinnes and trespasses and liue vnder the power of presumptuous sinnes the things that are most helpfull and profitable in themselues are made hurtfull and pernicious vnto them so that they are thereby made more impure and more vnholy Vse 1 Sith there will be such strict examination and such a sharpe sentence of condemnation past vpon those that doe not get them wedding apparell when they come to this wedding feast this serueth to humble euery one that hath at any time come to this roiall feast without his wedding garment as euery one hath so often as he came to any of the meanes of saluation before hee was effectually called Note It was Gods wonderfull mercie that wee were not destroied in the time of the vnregeneracy for abusing his gracious and glorious presence and that hee did so patienly forbeare vs and at length put it into our hearts to put off our foule garments and to sue vnto him for white and pure raiment And albeit the Lord haue graciously spared vs yet should wee iudge our selues worthy to haue beene destroyed and be cast downe for our old sinnes lest they bring vpon vs new iudgements Secondly let vs labour to put on this wedding garment Vse 2 seeing it is so requisite and needfull for euery worshipper of God to be cloathed therewith What the wedding garment is Now if wee would know what it is the Apostle describeth it in part Coloss 3.12 Now therefore as the elect of God holy and beloued put on tender mercy c. As if hee had said sith God hath chosen you to eternall glorie in the heauens and proposed vnto you a kingdome that
good tearmes vnto repropates that are to be cast into hel fire then surely hee will much more vse mildnesse towards his people if Gods enemies haue good wordes from him then what may his friends expect at his hands And hee was speechles Doct. 5 Doct. Though sinners haue many excuses and colours Sinners shall to be put silence when they are to deale with men like themselues yet when God commeth to examine and sift their consciences they shall haue nothing to say for themselues This is to bee obserued in Iudas that though hee were very suttle and a notable cunning hypocrite yet when the Lord wakened his drousie conscience he brake foorth into a plaine confession I haue sinned betraying innocent blood Hee had no manner of defence or Apologie for himselfe in the world The reason of this point is Reason 1 because the conscience is the Lords officer and it cannot but speake truth when God will haue it through the light of knowledge which God hath put into euery mans soule by nature and that is the sorest and sharpest accuser that can be Further the Lord can set all their works in order before them and write them as it were in great letters that a man may runne and read the same If then we would be able to stand before the Lord at the last dreadfull day of iudgement Vse 1 when the bookes shall bee laid open and euery man shall bee iudged according to his works then let vs take that course which will make vs able to doe so and that is to get holy and sound loue and to testifie our louing heart by our louing behauiour not to loue in word alone but in deed Iob. 3.18.19 Chap. 5.17 Thereby shall wee assure our hearts before him and haue boldnesse in the day of iudgment so that pure and Christian loue with the fruites of it is the best meanes to make vs with confidence and comfort to hold vp our heads in the day of accounts Secondly Vse 2 this is for comfort against al the false clamors and accusations that are raised against Gods seruants the wicked here haue great matters to charge them with and haue much to say for their vnrighteous proceeding but at the day of the Lords reckning they that haue most to say now shal haue least to say for thēselues little doth any know how soone he may b called vnto the bar Therefore let Gods children commend thēselues vnto God in wel-doing he is the great Iudge of the whole world and with him righteous men shall haue good hearing in their iust and righteous eauses and all euill men shall be put to silence Godly men shall lift vp their heads with glory and wicked sinners shall stop their mouthes with shame Vers 13. Binde him hand and foot Hitherto of the examination conuictiō of him that had not on a wedding garment Now followeth this sentence well befitting the partie offending bind him hand and foot hee had abused his hands his feet and dishonoured God by his whole body and therfore iust it is that he should be punished in that take him away because hee had onely beene in the Church but not of the Church at the meanes but not profited by them therefore must he now be separated from all communion with God or his Saints And cast him into vtter darkenesse Seeing he loued darkenesse more then light therefore he shall haue enough of it Hee must be cast into a hell of darkenesse Doctr. 6 Out of all which this generall point may bee noted that the speciall time and place of the punishment of wicked men is after this life in hell fire heere vngodly men haue libertie both of hand and foote When and where wicked mens punishment shal be and the Saints of God are in greater restraint but why is that Because sinners shall neuer haue their full measure of woe till they be cast bodies and soules into hell fire at which time they shall be made capable of the extremitie of all miseries because their iniquities are growen to a full height Therefore let vs neuer enuy their prosperitie Vse 1 nor thinke that God taketh no notice of their sinnes because he delaieth to inflict punishment vpon them for the same Iudges doe cause notorious malefactors to be repriued sometimes but it is in no great fauour vnto them though in the meane time it may be they sharply correct their owne children so doth the Lord deale seuerely chastising those that are of his owne familie but letting reprobates thrine in their sinfull waies that in the end he may pay them home for all Secondly Vse 2 sith wicked mens punishment shall be principally in hell and the Church shall neuer be fully ridde of them till then Therefore let vs not be discouraged though for a while tarres be mingled with the wheat there is some vse of them and God seeth that wee haue need of such launders now and then whilst wee remaine vpon the face of the earth but when wee come to heauen wee shall be quite freed from them and therefore in the meane time let vs not take such offence at them as Brownists doe but wait Gods time when he shall command his holy Angels to separate them from amongst vs and to giue them their due in the lake that burneth with fire and brimstone for euer Thirdly Vse 3 let vs obserue this from the contrarie that as wicked mens full iudgement so godly mens full paiment is deferred till the last day They haue many comfortable refreshings here but at that day they shall be bathed in a whole sea of comforts As sinners at that time shall be depriued of all good things and bee vexed with all manner of euils so the Saints on the other side shal be exempted from all euill and be brought to the enioyment of all good things as sinners shall bee perfectly miserable so shall the Saints be perfectly happy as the one shall be sensible of their wretchednes so shall the other be of their blessednes and as the one shall be euerlastingly misesarable so shall the other be eternally happy in a word there shall bee euery way as much ioy and felicity in heauen and more too then there shall be woe and anguish in hell Which should stay vs from fainting vnder our crosses and sorrowes our temptations and corruptions Note wee can easily thinke that wicked men haue an ill bargaine though they enioy the pleasures of sin for a season because they must come to such torments in the end and why should not we iudge that we haue a good bargaine though wee passe thorow the fire and be in the Lords furnace for a while sith wee shall attaine to such ioies at last as farre furpasse the reach of any mortall man THE SEVENTH SERMON PSAL. 119. vers 1. c. 1 Blessed are those that are vpright in their way and walke in the law of the Lord. 2 Blessed are they that keep his
And why knowing in your selues that you haue in heauen a better and more enduring substance If their riches had bene of such value as they made shew of as the world takes them for they could not haue bene so quickly taken from them but sith they had betaken them to their wings these faithfull ones knew that heauen which was reserued for them in stead thereof was farre more excellent and more durable and therfore full glad were they that for the cause of God they had made so happy and so blessed an exchange Verse 1. Blessed are those that are vpright in the way c. And vers 2. Blessed are those that seek him with their whole heart These words hauing been expoūded before offer vnto vs this doctrine That whosoeuer would haue sound happines must haue a sound heart So much sincerity as their is Doct. 2 so much blessednesse there wil be and according to the degree of our hypocrisie wil be the measure of our misery It is not in the action done or in the words spoken that blessednesse consists but in the quality of them that all be done and spoken soundly and sincerely this is required Psalme 15. that he that will be a member of the Church militant on earth and of the Church triumphant in heauen must Walke vprightly and speake the truth from his heart And againe in another Psalme a question is made to the same effect Who shall dwell in the mountaine of the Lord and who shall stand in his holy place Psal 24.3.4 and the answere is He that hath innocent hands and a pure heart which hath not lift vp his mind to vanity nor sworne deceitfully In which words we haue a discription of a sound hearted man 1 By his actions that he dealeth vprightly and so hath innocent hands 2. By his affection that he lifteth not vp his minde to vanity that is setteth not his heart on any earthly thing in which sence that Phrase is vsed in the originall Ier. 22.27 3. By his speeches that he hath not sworne nor any way spoken deceifully The reasons to confirme this point are drawne from the great inconueniences that will follow on the contrary for if there a be in any fraudulent and deceitfull heart 1 First there is a deadly quarrell Reasons and mortall enmitie betweene God and him for who are they that are reconciled to the Lord God hath a quarrell against hypocrites whose sins are couered by the righteousnesse of his sonne so that they shall not be imputed vnto them euen they In whose spirit there is no guile And what wil follow then for those Psal 32.3 whose hearts are full of fraude and deceipt but that they must needs be destitute of all hope of the pardon of their sins and so consequently lye open to the strokes of Gods vengeance due vnto the same 2 And as their persons are hatefull to the Lord so are their seruices abhorred of him He loaths their seruices for indeed they are not the seruices of God but of Sathan and of our owne flesh and therefore be they neuer so glorious in outward shew and let them pretend neuer so much zeale in the performance of them yet the Lord hath them in vtter detestation As we may plainly see in the hypocritical Pharises they would be euery where praying with great deuotion and very often fasting with great austerity blowing a trumpet to giue notice vnto men of their almes-deeds and liberality and striuing with al their might by externall obseruations to winne themselues the praise of holy and zealous men yet for all this our Sauiour sharply rebuketh thē saying Luk 16.15 Yee are they which iustifie your selues before men but God knoweth your hearts for that which is highly esteemed before men is an abomination in the sight of God It is as loathsome vnto him as carions or toades or any such creatures as mans nature doth most abhorre can be vnto vs. Thirdly this is another misery of hypocrites They liue in cōtinuall danger that they liue in continuall feare and danger there are holes in their maskes at least their wil be and their double dealing shal be seene into it shall sometime or other come to light how they haue abused Gods presence and dissembled with their bretheren by making faire shewes and pretences of that which they neuer meant their sins shal not alwaies ly hid but either they wil giue ouer all in time of persecution as the stony ground did or in hope of promotion as Iudas Achitophel did Luk. 8.13 so discouer their false-heartednes or else it shall be drawne forth by their speeches in their merriments or in their distempers or else Gods spirit in godly men shall destroy it by working in their hearts a vehement suspicion of them and causing them with a iudicious eye more narrowly to pry into their works and waies By one such meanes or other God will lay them open to the view of the world so that being in such perill they cannot but haue a fearefull heart and a restlesse conscience And to this purpose notable is that saying of Salomon He that walketh vprightly walketh boldly or surely but he that peruerteth his waies shall be known Whence it is apparant that the vpright man needeth not to feare any thing he needeth not to bee afraid of ill men for though they may disgrace him they cannot shame him he needeth not to bee afraide of good men for the oftner he speaketh to them and conuerseth with them the more he is approued by them neither needeth he to bee afraid of God for hee that searcheth the heart and the reines knoweth and alloweth of the integrity of their soules They haue no cause of feare for the present because all things goe well with them neither is there any for afterwards because all things shall goe well with them for they shall neuer fall away from God None can plucke them out of his hand Ioh. 10 29. Ioh. 4.4 Sathan cannot because he that is in vs is stronger then he that is in the world sinne cannot because grace will preuaile against it the world cannot because this is our victory 1 Ioh 5.4 whereby we ouercome the world euen our faith And the Apostle concludeth generally for all other matters that neither death nor life nor Angels Rom. 8.38.39 nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shall be able to separate vs from the loue of God which is in Christ Iesus our Lord. What followeth now on the contrary part for hypocrites but he that peruerteth his way that is alloweth himselfe in any ill course though neuer so secretly shall be knowne that is his vile and wretched dissembling shall bee detected if not in this world yet when the thoughts of all hearts shall be made manifest they shall be found out first or last and therefore they
helpfull it maketh vs blessed in this present life and in the life to come it bringeth with it the comfort of the spirit the feeling of gods loue and fauour and the comfortable vse of all outward good things We are not likely at least not certaine to continue here many daies and what an vnspeakeable comfort then is it to be assured that when we goe from men we shall goe to God and when we leaue the earth wee shall inherit heauen that we shall haue peace at our death and glory after our death If the pestilence enter into our houses or take hold of our owne persons when none dare come vnto vs then God will be with vs though our bodies be insected yet our soules can neuer be so infected if we haue grace in our hearts but that God dareth to enter into our houses to visite vs and when our soules shall be parted from our bodies he wil not thinke it too much to giue them a place of rest with himselfe in his owne kingdome at length vnite them to our bodies againe that they may enioy euerlasting blisse together as they haue bene imployed in Gods seruice together Seeing then Vse 1 that the benefit of labouring for grace is so great this serueth to reproue those that are slothfull in the things of God slothfull in repairing to the Word and in mingling the same with faith in their hearts slothfull in trauelling with their owne soules in examining their hearts and laying the edge of gods threatenings to their corruptions for the cutting off of the same These men thinke that grace will grow as weedes doe without any plowing manuring or sowing of the ground though they neuer pray earnestly nor heare carefully nor be at any paines for the reforming of their hearts or of their liues yet they thinke they shall haue goodnes enough by an ordinary course and conclude that heauen shall be cast vpon them whether they will or not as if God could not chuse but saue their soules But these foolish men doe altogether deceiue themselues and they shall find by woful experience that except they set their minds hearts tongues hands and all the powers and parts of soule and body on worke they shall neuer attaine vnto any godlinesse at all and therefore of necessity be depriued of euerlasting life But we like of the Word Obiect and loue the preaching and preachers thereof Answ But what measure of faith and of other graces of Gods spirit haue you gotten thereby if you be distitute of those it is sure you haue not laboured as you should for the same for whosoeuer seeketh findeth Talking of gold siluer the like and declaring to others how much we affect them wil not keepe vs from penury we must so labour for them as that we get them if we would be rich men A sluggard may desire to get the victory but he must fight for it that will haue it and the like holds in spirituall things those that would be partakers of them must vse the meanes that God hath appointed for the accomplishing of their desire And therefore this rebuke lights vpon the heads of all such sluggards as will not bestir them in this weighty matter nor liue in the field of grace nay whē the crop of grace is brought home vnto their houses they wil not open their dores to receiue it they wil not so much as giue attention to the word but are like the high way side that doth not so much as receiue the seede that is cast vpon it but lette the Diuell catch away all from them Secondly Vse 2 this may be an Apologie for those that are faithfull and painefull in seeking for the Word if it be a thing so exceeding necessary then are not they to be blamed that are content to vndergo any toile for the obtaining of it it is no precisenesse nor needles labour neither are such to be checked and reprehended but rather to be cōmended and encouraged for this is it that is foretold in Daniel Dan. 12.4 Many shall run to and fro and knowledge shall abound If men haue a dangerous sicknes they seeke help from the Phisition though far off none findes fault with them nor makes question why they should seek to be healed If householders want prouisiō at home they wil repaire to the market none cries out vpon them What wretched men are these that cannot keepe them from the market haue they not oxen and sheep at home for though they haue men are so wise as to consider that they are not made ready for their turn Now if they are not blamed nor indeed blame worthy that do thus seeke for corporall Phisicke and sood then why should they be blamed by Papists and such as are Popishly affected that seeke for that which is spirituall Se the 2. Sermon one Mark 14. Doct 6. it being far more requisite and necessary Which the sonne of man shall giue c. Doct. The efficacie of the Word Doct. 5 The efficacie of the word and Sacrament of Christ and Sacrament is from Christs owne hand Whosoeuer would haue grace must receiue it from Christ himselfe hence is that promise made vnto the Israelites The Lord thy Gods will circumcise thy heart and the heart of thy seed that thou malest loue the Lord thy God with all thine heart and with all thy soule that thou maiest liue They to whom it did belong to circumcise their bodies could goe no further then the outward circūcision it was God only that could cut off the corruption of their hearts and frame them vnto obedience that which is spoken concerning that one Sacrament holdeth as true in all the rest man can giue only the externall signes God must giue the inward vertue And the reasons why it pertains vnto Christ is a work of the Godhead only are diuers First Reasons 1 one is taken out of the text where it said Him hath the Father sealed it is Christ his office vnto which the Father hath ordained him he alone hath commission and warrant to deale in it and whosoeuer else doth arrogate that vnto himselfe is an intruder and shall be punished for that he goeth about to thrust Christ out of his chaire Secondly as it belongs to him so he alone is of ability to doe it none besides him can deale with the heart wherein this worke doth principally consist He onely knowes it and he alone can cure it as the first Adam did kill vs 1 Cor 15.45 so the second Adam must quicken vs. No man can giue natural life vnto another no not that which brutish creatures doe enioy nay nor so much as that which plants doe liue by much lesse can any one giue spirituall life vnto another Paul may plant and Apolos may water but God alone giueth the increase Thirdly experience will confirme vs in this point for who be the mē vpon whom the ordinances of God
Iohn 6.32 which came downe from heauen Thirdly if the bread by the words of cōsecration be transubstātiated it wil follow that wicked cōmunicants may also partake of Christ for Paul saith 1 Cor. 10. that all good and bad did eate the same spirituall meate c. as touching the outward signe and Element and so cannot afterwards perish and be damned for that whosoeuer eateth of Christ his flesh c. Iohn 6.55.56 hath eternall life and he will raise him at the last day for he dwelleth in vs and we in him Now it is certain that there is no cōmunion betwixt the Lord Iesus wicked sinners neither are they in the state of saluation neither shall they be raised vp vnto Glory at the last day and consequently they feede not on him and the Sacramentall signes are not transubstantiated into him A fourth reason is from the end for which the Sacrament was instituted by Christ and is continued in his Church Then his meaning was not according to his humane nature to conuerse with his people one earth after a bodily manner for though he were present with his disciples at the first celebration sensibly in his manhoode yet the purpose of it for afterwards was to continue a memoriall of him when the heauens should containe him Acts 3 21. Luke 22 29. therefore saith he doe this in remembrance of me Which should be superfluous and needlesse if he were continually conuersant with his members euery where in the Masse and in the Lords Supper Fiftly many fowle absurdities do ensue vpon this grosse opinion of transubstantiation for First either one Christ in his bodily presence must be both in heauen and earth Absurdities and in innumerable places there at one instant or else be multiplyed and many Christs many Sauiours and many redeemers must be dispersed throughout all the Churches where the Masse is offred or the Sacrament administred and so when the Lord did first celebrate it there was to be one Christ breaking and distributing and another Christ broken and giuen one Christ to Peter another Christ to Iohn and to euery Apostle one Secondly how can cruelty be here auoided how can men deuoure him and not kill him how should men swallow him vp and yet offer no violence vnto him A glorious body may be in many places at once Obiect and be eaten and not hurt because it is not patible nor mortall But when the Disciples first receiued him Answer he was both mortall for he dyed on the morrow and patible for he was in an agony and torment that night and therefore how commeth it to passe that the nailes should haue force to kill him which onely pierced some part of his body rather then their teeth which chewed him whole But he himselfe saith This is my body Obiect So it is sacramentally and by a Trope Answer but not literally and simply as the words may be misconstrued The like kinde of speech is vsed in other Sacraments Circumcision is called the couenant Gen. 17.13 the Lambe is called the Passeouer Exod. 12.11 the rock Christ 1 Cor. 10.14 And is not the cup sayd as well to be the bloud of the new Testament and yet our Sauiour calleth the consecrated wine the fruit of the vine Matth. 26.29 But Christ saith Iohn 6.53.55 Obiect Except ye eate the flesh of the Sonne of man and drinke his bloud yee haue no life in you for my flesh is meate indeede and my bloud is drinke indeed He speaketh not there of the Sacrament Answer but rather of the faithfull embracing of him in his word for the Lords Supper was neuer before nor at that time instituted and as yet the words of consecration had not bene spoken and therefore if this be vnderstood literally without the spirituall meaning thereof it will follow that either Transubstantiation was before the Lords Supper or the Lords Supper before the night in which he was betrayed And in this place he maketh no mention of bread to be turned into his body and the words wrested would rather argue his body to be transubstantiated into bread or flesh then breade to be changed into his body Secondly Vse 2 as this serueth for the confutation of them that hold there is no bread at all in the Lords Supper so it maketh against such as thinke there is nothing but bread to be expected there that we are to receiue onely the outward signe in a bare remembrance of Christ his death and passion and so do they depraue the mysteries of God and extenuate his promises as if when the Lord calleth all his people to this memorable banquet he should deceiue them with empty dishes and with painted meat in stead of better cheere Ester 1 It would haue bene a great disgrace for Ahashuerosh to haue dealt so when he called all his Princes to a banquet and therefore they are iustly to be reproued that esteeme so basely of this holy feast seing God offereth and exhibiteth truly though not corporally his owne Sonne with all his precious merits to euery faithfull receiuer so that euery guest at his table may truly be said to feede on Christ Iesus Thirdly Vse 3 this is for instruction that seeing by this Sacrament we may be so nearely vnited vnto Christ we should come with a large expectation of receiuing good from the same and therefore make preparation for the same accordingly that so we may not come vnworthily lest we receiue iudgements in stead of mercies Fourthly here is another instruction that when we come to this celestiall feast we fall to it and feed of it as Christ biddeth vs Take and eate let vs set our eyes our eares our taste yea and our hearts also aworke with all serious meditation to make vse of those heauenly mysteries and when we see the bread broken let vs boldly conclude Christ was broken for me and therefore I shall escape the breaking which I haue deserued and when the bread is giuen vnto vs let vs resolue Christ with all his benefites is bestowed vpon me and when we eate the bread let vs assure our soules of this Christ is made vnto me the true bread whereby my soule shall be nourished vnto life eternall This is the earing that the Lord requireth and accepteth and thus doing we shall shew that there is mutuall loue and kindnesse betwixt him and vs which is a thing well pleasing vnto him and therefore he exhorteth all his seruants saying Eate O friends drinke and make you merry Cant. 5.1 O welbeloued None but those that are friends can eate of his dainties and all those that are friends will eate of the same therefore if euer we would shew our selues to be Christ his friends if we would enioy the feeling of his loue vnto vs and be assured of our loue towards him let vs refresh our soules at this banquet and not let our Sauiour be at cost in vaine in making so good and so large
you and peace from God our Father and from the Lord Iesus Christ And considering that the blessing of all labour dependeth vpon the Lord our beginning is with hearty prayer vnto God for the grace and fauour of God to be freely giuen together with all blessings both of this life and of that which is to come from GOD the Father and from our Lord Iesus Christ to you Colossians yet not all that dwell in that citiy but to those which by faith are Saints and brethren not in the flesh but in Iesus Christ Verse 3. We giue thanks vnto God euen the Father of our Lord Iesus Christ alwaies praying for you And that you may haue further testimony of our loue towards you know you that we do continually both pray giue thanks to God for you whom to separate from all false Gods I call the Father of our Lord Iesus Christ Verse 4. Since we heard of your faith in Christ Iesus and of your loue towards all Saints For the report of your profession and piety in Iesus Christ and of your loue towards all Saints is come vnto vs. Verse 5. For the hopes sake which is laid vp for you in heauen whereof ye haue heard before by the word of truth which is the Gospell Which both profession and loue we know to be sincere in that they are vpholden in you through the hope expectation of a treasure laid vp not on earth but in heauen which hope you haue conceiued not of your owne fantasie or of the word of any man but by the word of truth that is to say the Gospell Verse 6. VVhich is come vnto you euen as it is vnto all the world and is fruitfull as it is also among you from the day that ye heard and truly knew the grace of God And if you aske what is that truth or Gospell verily none other then that which is preached among you now which is not among you alone but is preached in all the world a certaine note of the truth therof there hauing neuer bin nor euer shall be any doctrine which hath leauened so great a lump of dow as is the world but only the Gospell And for further assurance that it is the truth of God I offer this to your consideration that as in other places of the world so among you it hath brought forth fruit euen from the first time you haue truly and sincerely acknowledged this grace of God Verse 7. As ye also learned of Epaphras our deare fellow seruant which is for you a faithfull Minister of Christ Where if you say we know not what doctrine is preached in all the world nor what fruit it hath brought forth although it be no other thing then the common constant report which many may bring vnto you yet to ioyne neare vnto you and to ridde you of all doubt which is the true Gospell of Christ it is euen the very same that you haue learned of Epaphras whom if you loue me you must loue as being my beloued fellow seruant in Christ yea if you loue your selues you must respect him as being a faithfull Minister of Christ for you Verse 8. VVho hath also declared vnto vs your loue which yee haue by the Spirit Who made manifest vnto vs your true loue not onely naturall but that especially which is spirituall whereof the Spirit is the author Verse 9. For this cause we also since the day we heard of it cease not to pray for you and to desire that yee might be fulfilled with knowledge of his will in all wisedome and spirituall vnderstanding And as we giue thankes for your good and so for the same cause that you haue well begun both because you should not go backe againe and for that you haue not attained to perfection euen from the first day we heard of you we neuer giue ouer praying for you making this suit that you may be filled with the knowledge of his will in all wisedome and vnderstanding whereof the holy Ghost is the Author Verse 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 Not that you should content your selues with a bare knowledge and contemplation of heauenly things but that you walke worthy of those whom the Lord hath called to such honor to a full and whole pleasing of him both by bringing forth frunt in euery good worke and by being increased in the knowledge of God Verse 11. Strengthened with all might through his glorious power vnto all patience and long suffering with ioyfullnesse Wherein because there are many difficulties and hinderances laid in your waye our suit also is that you may be strengthened with all manner of strength according to that glorious power which being in God he is able to furnish you with that euen with ioy you may be able to beare all troubles how grieuous and how continuall soeuer they be Vers 12. Giuing thanks vnto the Father which hath made vs meete to be partakers of the inheritance of the Saints in light And as we giue not ouer praying for you so doe we not cease to giue thanks to God the Father because that it is he that by his holy Spirit hath made vs fit to haue a part in the inheritance of Saints whom whether we consider as they are in this world by reason of the comfort and true knowledge of God or as they shall be in the world to come by reason of their perfect blessednesse may well be said to be in light Vers 13. Who hath deliuered vs from the power of darknesse and hath translated vs into the kingdome of his deare Sonne This parte of our inheritance standeth first in that God with a mercifull hand pulled vs out both of the present darknesse of ignorance and disobedience and from that which is to come euen the most fearful punishment of them both And secondly it standeth in this that the same God hath translated vs into the kingdome of his most deare Sonne which being here begun shall be accomplished in the life to come Vers 14. In whom we haue redemption through his bloud that is the forgiuenesse of sinnes In which his deare Sonne we haue a full redemption whereof one parte which is our iustification we haue already receiued waiting for that which remaineth euen the redemption of our bodies all which redemption is purchased vnto vs in the obedience of the Sonne which obedience was specially and most significantly declared in the shedding of his bloud Vers 15. VVho is the image of the inuisible God the first borne of euery creature This Christ that you may know what plentifull and rich redemption you haue in him to the end that you may rest in him alone is thus set forth vnto you as followeth As touching his person standing of two natures he is the most liuely and expresse Image and character of God not only of
his qualities if yet there were any qualities in the Godhead but of his very nature and essence in whom we behold God which is inuisible and touch him which is vnfeelable which is the principal heire of all the creatures in the world in whom wee that beleeue haue right vnto them Vers 16. For by him were all things created which are in heauen and which are in earth things visible and inuisible whether they be Thrones or Dominions or Principalities or Powers all thinges were created by him and for him For by him all thinges are created in heauen and in earth visible and inuisible euen the Angels themselues to the worshipping of whom ye are seduced and amongst them all of what degree or place soeuer they be whether they sit in Thrones or whether they haue Lordship principalitie or power ouer other Angels all things are made by him and for him Vers 17. And he is before all things and in him all thinges consist Wherefore he is before all things and all things haue their continuance and are vpholden by him Vers 18. And he is the head of the body of the Church he is the beginning and the first borne of the dead that in all things he might haue the preeminence And as touching his office which he executeth in respect of both natures he is the head of the Church which is his body and he is the first fruites and first begotten of the dead not onely in respect that himselfe is risen but also that he is the authour of resurrection which is here begun shal be perfected in the last day when he shall change these vile bodies and make them like his glorious body Vers 19. For it pleased the Father that in him should all fulnesse dwell For in him it is the good pleasure of GOD that the grace of the Spirit should without measure fully dwell Vers 20. And by him to reconcile all things vnto himselfe and to set at peace through the bloud of his Crosse both the things in earth and the things in heauen That by him he might reconcile vnto himselfe making peace by the death of his crosse betweene God and all men whether it be they which hauing beleeued in him before his coming are now in heauen or those which beeing in earth doe beleeue in him Vers 21 And you which were in times past strangers and enimies because your minds were set in euill workes hath he now also reconciled Wherefore hauing reconciled all vnto himselfe he hath reconciled you also which benefit that it may be the better esteemed consider what ye were when he reconciled you strangers from GOD yea enimies in your very vnderstanding which is the chiefest and therefore much more in other parts which enmity was made manifest by your euill works Vers 22. In the body of his flesh through death to make you holy and vnblameable and without fault in his sight I say now he hath reconciled you in his humaine nature like vnto ours by his death to the end he might make you holy and without spot and blamlesse in all sincerity as before himselfe 23. If yee continue grounded and stablished in the faith and be not moued away from the hope of the Gospell whereof ye haue heard and which hath bene preached to euery creature which is vnder heauen whereof I Paul am a Minister And this reconciliation know no otherwise to belong vnto you then ye abide grounded and setled in faith and be not carried away from the hope you haue heard in the gospell the truth whereof appeareth in that in so short a time it hath bene preached to al nations vnder the cope of heauen of which gospell I my selfe am a Minister 24. Now reioyce I in my sufferings for you and fulfill the rest of the afflictions of Christ in my flesh for his bodies sake which is the Church Wherein it ought not to dismay you that I am in bonds seeing my selfe doe reioyce in it seeing it is not for redemption which Christ alone hath wrought but for the confirmation of your faith and example of your patience and seeing thereby are fulfilled the passions which are yet wanting vnto the body of Christ which is the Church which must be like vnto Christ her head in suffering that it may be like vnto him in glory And finally since it is not for your good alone but for the good of the whole body of Christ which is the Church Vers 25. Whereof I am a Minister according to the dispensation of God which is giuen me vnto youward to fulfill the word of God Whereof as of the Gospell I am a Minister and that by the ordinance of GOD who committed a stewardship vnto me that in you might be fulfilled the word of God vers 26. which is the mystery hid since the world began and from all ages but now is made manifest to his Saints I meane the secret of the Gospell so worthily called for that it hath bene hidden from all times and generations hitherto and now is made manifest not to all but to his Saints vers 27. To whom God would make knowen what is the riches of his glorious mysterie among the Gentiles which riches is Christ in you the hope of glory Euen to as many as God of his good wil would make knowen the glorious riches of his secret among the Gentiles which glorious riches is Christ in you the same alone by whom we may hope for glory vers 28. VVhom we preach admonishing euery man and teaching euery man in all wisedome that we may present euery man perfect in Christ Iesus The same also whom we do preach partly admonishing all sorts of men and partly teaching all sorts of men all heauenly wisedome thereby to present men of all sorts perfectly wise and blessed through Iesus Christ vers 29. VVhereunto I also labour and striue according to his working which worketh in me mightily whereunto I labour sore striuing forcibly which yet would be vnfruitfull were it not that God worketh by his Spirit mightily with my Ministery The end of the first Chapter CHAP. 2. Vers 1. For I would ye knewe 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 THAT which I say of my grieuous labour and strife for all men is truly verified of you for I would not haue you ignorant of the great agony and strife for you and for those that are in the Church of Laodicea and others that are about you in the Countries of Phrigia notwithstanding that they neuer saw my person vers 2. That their hearts might be comforted they knit together in loue and in all riches of the full assurance of vnderstanding to know the mysterie of God euen the Father and of Christ And my care and thought is that through the preaching of the Gospell you might be comforted at the heart by a knitting setling together
this meanes circumcision is taken away so likewise is taken away difference of all meates and dayes Therefore as in Christ no man should condemne you for the vse of any meate and drinke or in respect of a feast day whether it be new Moone or the three solemne Sabbaths so if any man either ignorantly or maliciously do condemne you you shall not need to feare their iudgement verse 17. Which are but a shadow of things to come but the body is in Christ Considering that these things were but shadowes which haue no more place Christ the head being come verse 18. Let no man at his pleasure beare rule ouer you by humblenesse of minde and worshipping of Angels aduancing himselfe in those things which he neuer saw rashly puft vp with his fleshly minde Now hauing spoken of the Elements of the world which are the ceremonies of the law I come to the vaine Philosophy I gaue you warning of against the which I obserue this rule that you giue no man of what shew soeuer this power ouer you that for his owne lust in matters pertaining to God he vsurpe authority howsoeuer the doctrine he bring carry a shew of humility as for example those that teach the worshipping of Angels as meanes to come more easily to Christ In which thing what do they else but thrust thēselues into things they neuer knew only grounded vpon a proud conceit of their fleshly minde notwithstanding their great pretence of humility verse 19. And holdeth not the head whereof all the body furnished and knit together by ioynts and bands increaseth with the increasing of God Which errour ought so much the more to be abhorred as they which are infected with it do not indeede whatsoeuer they do in word hold Christ fast which is the head of the Church of whō the whole body as it were by ioints and bonds being furnished and compact together is enriched increased with an increase which God both alloweth and giueth verse 20. Wherefore if ye be dead with Christ from the ordinances of the world why as though ye liued in the world are yee burdened with traditions Now seeing you are dead with Christ by whose death you are deliuered from the ceremonies of Gods owne law wherewith as with certaine rudiments the people of the Iewes were trained to further perfection which now they haue attained vnto in the doctrine of the Gospell why as though you liued stil in the world do you suffer your selues to be charged with the ceremonies of the world verse 21. As Touch not taste not handle not I say that which you and your false teachers say Touch not such a thing taste not such a meate handle not such a one verse 22. Which all perish with the vsing and are after the commandements and doctrines of men All which things seeing that through the vse of them they are consumed haue no strength to life euerlasting especially being nothing but the doctrines and commandements of men verse 23. Which things haue indeede a shew of wisedome in voluntary religion and humblenesse of minde and in not sparing the body neither haue they it in any estimation to satisfie the flesh I deny not but that they haue a colour and shew of wisedome partly in that in them there is a worship ouer and aboue that which God hath commanded to whom no seruice is sufficient which we can do partly through a kinde of humility and partly in a hard vsage of the body which yet are of no price seeing they are of things wherewith the flesh is filled CHAP. 3. Vers 1. If ye then be risen with Christ seeke those things which are aboue where Christ sitteth at the right hand of God BEing through faith ingrafted and incorporated into Christ as hath bene said as your selues professe as touching sinne dead and buried with him and as touching newnesse of life quickned and risen againe Now if in truth you be risen with Christ then as Christ rising remained not here on earth but ascended vp into heauen where vnder God as touching his manhood he is exalted in power and maiesty aboue all powers and principalities in heauen and earth so you by seeing seeking after the graces that come from aboue ascend vp whither he is gone vers 2. Set your affections on thinges which are aboue and not on things which are one the earth And to the intent you may carefully seeke after them ye must first fauour and set your affections vpon the things that are aboue and consequently not to set your affections vpon either the former corruptions of false doctrine or else vpon the defilements of a corrupt conuersation of life or finally vpon the perishable transitory things of this base world all which are meere earthly verse 3. For yee are dead and your life is hid with Christ in God Vnto which distaste of earthly things you are called in that you beeing risen with Christ are consequently dead with him Where if haply you should obiect that there is small wisedome to quitte your former life not being assured of another and should aske how it should appeare you liue seeing besides the afflictions you are exposed vnto you feele the dayly incumbrance of sinne which dwelleth in your mortall bodies It is true that it is not so apparant as that which is hidden from the world and of your selues not so fully and feelingly vnderstood Howbeit that ought not to dismay you first for that it is laid vp with God who is a true keeper of it And secondly for that as your life is hidden so is Christs life and glory who is the head Verse Isay 60 17.19 and 65.19 Mat. 17. 4. When Christ which is our life shall appeare then shall ye also appeare with him in glory And lastly for that when Christ of whom you haue life shall be made manifest in glory then shall you also with him appeare glorious verse 5 Mortifie therefore your members which are on the earth fornication vncleannesse the inordinate affection euill concupiscence and couetousnesse which is idolatry Wherefore being assured of another life mortifie your members that are earthly and carnal If you aske what I cannot reckon vp all but I will touch some those specially that you are infected with wherby you may easily conceiue of the rest such as are fornication vncleane behauior wantonnesse euill concupiscence and coueteousnesse which besides the excessiue desire of goods is a kind of idolatry for that men do put their trust in riches that are couetous Verse 6. For the which things sake the wrath of God commeth on the children of disobedience For euery one of the which the wrath of God commeth on those that remaine in them Verse 7. Wherein yee also walked once when ye liued in them And the rather mortifie these sinnes as in times past you haue practised them when being giuen vnto them your naturall corruption as a kind of life gaue power and mouing for the practise
setled in you wil easily pul al other duties after it And therfore be not bitter towards theÌ„ which cannot stand with loue Verse 20. Children obey your parents in all things for that is well pleasing vnto the Lord. You children from a heart subdued and truly humble obey your parents not by halues and so farre as they command things to your liking but in all things not contrary to the word of God although it be to the crossing of your desires for which cause let it be alwaies 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 Verse 21. Fathers prouoke not your children to anger lest they be discouraged You parents abuse not your authority or the pliable minds of your children either by commanding things vnlawfull or by hard vsage of them to prouoke them to any vndutifulnesse towards you or to haue no courage or comfort to doe the things required of them Verse 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 You seruants from a mind subdued obey your Maisters whose commandement ouer you is but for a time whiles you are in this fraile estate that in all things which may stand with the keeping of a good conscience Now your seruice must not be alone when your maisters stand by and looke one 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 Verse 23. And whatsoeuer ye doe do it heartily as to the Lord and not vnto men Your seruice ought also to be 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 frankly Verse 24. Knowing that of the Lord ye shall receiue the reward of the inheritance for ye serue the Lord Christ. Knowing that you shall receiue in reward from the Lord life as an inheritance which he 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 vnthankfull and vnable to recompence but the Lord who is both able and will recompence your well doing Verse 25. But he that doth wrong he shall receiue for the wrong that he hath done and there is no respect of persons Remembring on the other side that whatsoeuer he be that doth wrong whether maister or seruant thereof he shall receiue the punishment from the Lord who accepteth neither the person of the seruant to pitty him because of his poore and base estate nor of the maister to spare him because of his dignity and high degree The end of the third Chapter CHAP. 4. Vers 1. Yee Maisters do vnto your seruants that which is iust and equall knowing that ye also haue a maister in heauen YOu Maisters looke that you yeeld vnto your seruants both wages and meate and drinke as that which is â—ight and with moderate rest and recreation some further recompence according to the good seruice they haue done as that which is equall considering that as your seruants are to render an account vnto you so you must giue an account vnto your Maister which is in heauen verse 2. Continue in prayer and watch in the same with thankesgiuing And now to returne againe to the generall duties yet such as for the most part belong rather vnto you than vnto other persons Churches not so stated or affected as yours I exhort you to take paines and to continue in petitions and requests vnto God with heed taken that it be not done carelesly and drowsily the which both with continuance painfulnesse and watching must be done and performed in thankesgiuing for graces already receiued verse 3. Praying also for vs that God may open vnto vs the doore of vtterance to speake the mystery of Christ wherefore I am also in bonds Praying in both sorts as for all men and the faithfull aboue others so especially for me and Timothy that God would open our mouthes wide as a gate otherwise shut is set open that we may speake the secrets of Christ naturally hidden from all men and by dispensation of GOD alwaies to the coming of Christ obscurely knowen to the faithfull yea to the Angels themselues for which I am in hold vers 4. That I may vtter it as it becommeth me to speake In which respect you are yet further to strengthen and stretch out your prayers for me that all feare set apart I may make it manifest as it is meet both in regard of the excellency thereof and the speciall trust of the Apostleship which is committed vnto me vers 5. Walke wisely towards them that are without and redeeme the time And seeing you dwell amongst those that are strangers from God walke wisely that you be neither infected with their euils nor they haue occasion to speake euill of the truth and that by the light of your godly conuersation they may be allured to giue eare to the truth therein following the example of diligent Merchants that to redeeme their losses that are past watch to take all oportunity of gaining vers 6. Let your speech be gracious alwaies and powdred with salt that ye may know how to answere euery man More particularly looke to your speeches in the wise ordering whereof Christian wisedome is singularly discerned that it be alwaies as sauory meate well seasoned whiles you shall be able to answere euery man according as their particular estates require verse 7. Tychicus our beloued brother and faithfull Minister and fellow seruant in the Lord shall declare vnto you my whole state In the loue care I beare vnto you I haue sent Pychicus 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 vers 8. Whom I haue sent vnto you for the same purpose that he might know your state and might comfort your hearts 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 verse 9. With Onesimus a faithfull and beloued brother who is one of you They shall shew you of all things here And with him that the embassage may haue more authority and that in the mouth of 2. witnesses the things concerning you or mee 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 Vers 10. Aristarchus my prison fellow saluteth you and Marcus Barnabas sisters sonne touching whom ye receiued commandements If he come vnto you receiue him Aristarchus in loue saluteth you vers 11. And Iesus which is called Iustus which are of the circumcision These onely are my worke fellowes vnto the kingdome of God which haue bene vnto my consolation So doth Marke and Iesus whom that you may be prouoked to loue againe I would haue you to vnderstand that touching Aristarchus he is my fellow prisoner for the Gospell touching Marke he is sisters sonne to Barnabas that notable seruant of God of whom you haue had commandement that if he 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 that of so great a number of Iewes that are here onely these three helpe to aduance the kingdome of heauen by giuing assistance vnto me vers 12. Epaphras the seruant of Christ which is one of you saluteth you and alwaies striueth for you in prayers that ye may stand perfect and full in all the will of God Epaphras saluteth you betweene whom and you there is a speciall bond by reason whereof euen now absent from you yet hee is one of you and being as you know a worthy seruant of Christ in the Ministery of the Gospel whereby his prayers are more effectuall he prayeth continually with great strife and earnestnesse for you that hauing entred into the holy profession of the Gospell you may stand and abide in it with dayly encrease both in the knowledge and obedience of the whole will of God vntill such time as by death you shall be complete and perfect men in Christ vers 13. For I beare him record that he hath a great zeale for you and for them of Laodicea and them of Hierapolis For howsoeuer I am not priuy to his priuate praiers yet I dare be bold so to write because I my selfe am witnesse how notwithstanding his absence he burneth in much loue towards you towards the brethren in Laodicea and Hierapolis the rather for your sakes which may either be furthered by their good or hindered by their ill estate verse 14. Luke the beloued Physitian greeteth you Demas Luke the Physitian one worthy to be beloued saluteth you and so doth Demas verse 15. Salute the brethren which are of Laodicea and Nimphas and the Church which is in his house Salute the brethren in Laodicea from me especially Nimphas his family which for their piety and good order in it I may not vnfitly terme a little Church verse 16. And when this Epistle is read of you cause that it be read in the Church of the Laodiceans also that ye likewise reade the Epistle written from Laodicea And when you haue read this Epistle in the Church to testifie your communion as in all other good things so especially in this sacred treasure of the word of Christ procure it to be read in the Church of Laodicea as of the other side that you also reade the Epistle which was written from Laodicea verse 17. And say to Archippus Take heede to the ministery that thou hast receiued in the Lord that thou fulfill it Tell also Archippus your Pastor and ordinary Minister from me that he looke more diligently to his charge of ministery which he hath receiued of the Lord that he do it not by halues but that he performe it in euery respect both of cheereful teaching of good example of life vnto the flocke verse 18. The salutation by the hand of me Paul Remember my bands Grace be with you Finally I haue sent you also my salutations not by the hand of my Scribe Secretary as the other salutations but by mine owne hand whereunto for a close of my letters I adde my request vnto you that you would in your prayers remember my bonds for the obtaining of whatsoeuer my captiue estate doth require And further my humble prayer is for the grace of God to be with you and so I am assured that it will be FINIS