in the sight of God which is a meanes to helpe vs in our particular calling And as it is a true thing that if I loue all men and performe duty to all men as much as I can then much more will I do it to my wife children those that depend vpon me according to this Rule of the Apostle And as that is true so also the diligent and true performance of the duties of our particular calling is a great meanes to helpe and to confirme vs in the generall duties 1. Rom. The Apostle taking an oath and calling God to witnesse confirmeth the faithfulnesse of his oath by his faithfulnesse in his particular office of his Ministery And to Timothy hee saith 1. Tim. 3. 5. that he that is not able to gouerne his wife and family priuately is not fit to gouerne publickely in the Church or Common-wealth For the particular duties first of Wiues In the Epistle to Titus though the Apostle requireth Loue of Tit. 2. 4. the yonger wiues to their husbands and children yet they are not so ready to bee behinde hand in Loue as in this duty of Subiection for when she is admitted to the friendly and amiable vse of her Husband that she hath Power ouer his body as he of hers therefore 1. Cor. 7. 4. she thinkes she is shut out from subiection to his authority and therefore it is that the Apostle so stands especially vpon that duty of subiection for concerning loue it is vsually more exceeding in women then in men And therefore Dauid in his verses on Ionathan saith 2. Sam. 1. 26. his loue exceeded the loue of women But he insisteth vpon her obedience And hee bringeth this reason because it is comely It had beene a notable reason to haue perswaded her to subiection because the Lord commands her will to bee subiect vnto her husband And howsoeuer before the fall she Gen. 3. 16. 1. Cor. 14. 34. was subiected vnto him yet after the fall her yoke was heauier therfore the Lord saith Thy wil shall be subiect to thy husband he shall rule ouer thee Againe as 1. Cor. 11. 9. Hee might haue said the woman was made for the man not the man for the woman And Gen. 2. 18. the woman was taken out of the man not the man out of the woman And a more notable reason is in 1. Tim. 3. 14. The woman was deceiued not the man for hee was led away by affection to her and was not deceiued And to Titus the Apostle rendreth another reason of this Tit. 2. 5. subiection least the Gospell be euill spoken of therefore the wiues should be subiect to their husbands But here the Apostle rendreth this reason that it Note is comely because women delight in neatenesse and comlinesse And howsoeuer they thinke it a disgrace to be subiect yet the Apostle saith this is more comely to be subiect And S. Peter standeth much vpon it 1. Pet. 3. 1. 2. 3. 4. 5. 6. teaching that the comlinesse of a woman which is most comely in the sight of God is that she be quiet humble and obedient And therefore if women will haue their rings Iewels and bracelets as an ornament and comelinesse to them let them bee decked with this to bee humble in obedience to their husbands And yet this subiection is restrained that it be in the Verse 18. Ephe. 5. 24. Lord if hee bee too seuere and command things not fit yet she is not to reiect the yoke of obedience but go vnder it but if hee giue commandement contrary to God shee is not to obey therein following the Apostles rule It is better to obey God then Man Acts 4. 19. Then hee setteth downe the duty of husbands Verse 19. And howsoeuer there are many duties inioyned thē yet the principall duty the Apostle requireth is loue because men are vsually short and cold in that affection Indeed in the affection and loue for fornication they will be oftentimes exceeding hot but in this true loue are farre short and too strait-laced The Apostle setteth forth this affection of a man in Ephe 5. saying that he should loue his wife as his Ephe. 5. 28. 1. Pet. 3. 7. owne body And the reason is because shee is weaker and full of infirmities and weakenesses and therefore he is to couer them by loue For if he haue maymes or Prou. 10. 12. blemishes in his body hee will bee ready to vse all meanes to hide them so must the man do to his wife being his owne body And the Apostle Saint Peter sheweth a generall 1. Pet. 4. 8. duty of loue to couer many infirmities Aboue all things saith he haue feruent loue for lour shall couer the multitude of sinnes And the Apostle saith further Note hee is not to bee bitter For loue hath no gall in it and therefore the husband is to exercise his loue toward his wife by auoiding all manner of bitternesse toward her The twenty and 21. are handled in the next Sermon The end of the 27. Sermon The 28. Sermon COLLOSS 3. V. 22. 23. 24. 25. 22 Seruants be obedient vnto them that are your Maisters according to the flesh in all things not with eye-seruice as men pleasers but in singlenesse of heart fearing God 23 And whatsoeuer yee do do it heartily as to the Lord and not vnto men 24 Knowing that of the Lord yee shall receiue the reward of the inheritance for yee serue the Lord CHRIST 25 But he that doth wrong he shall receiue for the wrong that he hath done and there is no respect of persons THE Apostle commeth from the generall duty belonging to all Christian men to the perticular duties of men in the houshold And hauing spoken of the duties of husbands and wiues and of parents and children hee commeth now to the last couple in the houshold of Maisters and Seruants As if hee should say You seruants from a minde subdued obey your Verse 22. The Metaphrase Maisters whose commandement ouer you is but for a time whiles you are in this fraile estate and that in all things which may stand with the keeping of a good cōscience Now your seruice must not be alone when your Maister stands by and looke on as seeking onely to please your Maisters but in singlenesse of heart as fearing God whose eye is alwaies vpon you when your Maisters eye is off Your seruice ought also to bee voluntary and cheerefull as that which is due to the Lord who loueth a cheerefull giuer and not as vnto man that cannot discerne whether it be done frankely Knowing that you shal receiue in reward from the Lord life as an inheritance which hee will freely as vpon his children bestow vpon you for it ought to vphold you in your dutifull seruice that you serue not so much your Maisters which are but men and therefore sometimes vnthankefull and vnable to recompence but the Lord
Sermon The third Sermon COLOSS. 1. 4. 4 Since wee heard of your faith in CHRIST IESVS and of your loue towards all Saints WE haue heard the last day of the prayer and of the thanks-giuing giuen by the Apostle vnto God for the Colossians Now followeth to speake of the causes of the thankes-giuing the matter was for their faith towards CHRIST and loue towards all Saints these are the causes of the thankes-giuing and prayers the Apostle made daylie and ordinarily for the Saints at Colosse Doctrine These thinges we are to pray and giue God thanks for especially in others Quest Quest How cometh it to passe that there being diuers guiftes bestowed on the Colossians yet the Apostle prayseth God and prayeth to him for these onely Seing there is nothing but which is receaued from God all he is to be praysed and prayed vnto for them especially seing he before wished them peace Viz. All temporall benefits and hauing prayed to God for these why did he not thanke God for them as health peace c Answer The reason that the Apostle made choise of faith and loue not of other though he Faith and charitie are graces chiefly to be desired and God is chiefly to be praised for them as being the Cardinall vertues of Christians was not vnmindfull of them is to teach vs what gifts we are especially to pray for desire of God and to giue thanks for being receiued Where he meeteth with the corruption of men that will pray and desire worldly thinges and will labour mightely in the comforts of this present life and neuer make mention of these which are principal whereas the other are but sweepinges and those thinges which are to be cast to dogs in comparison and as dung and drosse nay lesse then nothing in comparison of CHRIST and the thinges belonging to him which are of most singular price As if a man Note should be carefull for the hangings of a house and haue no care for a house to put them in or to lye in and for the bosses of the bridle and not the bridle for the traps of the horse and haue neuer a horse to ride vpon And therefore the Apostle sets downe these two notwithstanding he gaue God thankes for euery blessing they had receaued Perticularly he first bindeth and limâ—teth faith to Christ is the obiect of faith the obiect which is CHRIST by whom by our faith we lay hould on God and his promises therefore CHRIST saith Beleeue in God but beleeue Ioh. 14. 1. in me also as if he should say ye cannot beleeue in God vnles ye beleeue in me first for none can see the father but by the sonne And as the Apostle saith God dwelleth in light that none can come vnto but by 2. Tim. 6. 16. CHRIST without whom we are vnto God as stubble to the fier And as a man cannot looke on the sunne without Note hurt of his eyes vnles there be a cloud betweene so God the father sonne and holy Ghost is as a sunne that vnles the cloud of CHRIST the mediator come betweene vs we cannot behold the sunne-shine of Gods glorie And without the screene of CHRISTS mediation we cannot come neere to God which is Heb. 12. 29. a consuming fire Now by CHRIST we come neere to God boldly and lay hold on him Doctrine Further here he sets forth that we are not to beleue in any but CHRIST not in any Angel or Saint as the Virgin Mary as the Church of Rome and the Papists wretchedly expound the Articles of our faith For faith onely layeth hold on God and cannot be communicated to any Indeed loue spreadeth it selfe to men but faith is onely in Gods promises For as it is said Thou shalt â—oue the Lord thy God Deut. 6. 5. Et. 10. 20. and him only shalt thou serue and sith faith is the chiefest worship and seruice of all and the instrument of Math. 4. 10. all true worship it ought onely to layd hold on God in CHRIST Loue to the Saintes here we see to whom loue properly belonges namely to the Saintes who are as we haue heard iustified by CHRIST and haue his righteousnesse imputed vnto them and haue the beginning of holinesse in them which is the true feare of God The Apostle doth not here shut out all men euen those that are aliens from the house of God for the Iewes Turkes c. are our neighbours and of our flesh as the Apostle saith and therefore to be prayed for Here we are to examine our selues whether we haue true loue or no Viz. if we loue the Saints Viz. those that are ioyned to vs in the bond of Christianitie for our loue is vsually so strait laced that it cannot goe from our selues and if it goe to our wiues and those in our house yet so poore it is that it cannot goe out of our doores ouer our threshold where as we are to loue others euen those that hate vs to speake well of those that speake ill of vs. Math. 5. And our loue must be to all the Saintes to the poore aswell as to the rich whom Saint Iames meeteth with and sayeth If a poore man though of the true religion come in he is bid to goe behind the dore and to sit at our foot-stoole if one rich he is Iames. 2. 3. 4. exalted whereas true loue doth embrace euen all that doe professe the truth Here Saint Iames discouereth the hipocrisy of men in their excuses why will they say are not we to loue our neighbours and the rich men are our neighbours True he is your neighbour but if you loue him why doe you not loue him also that is poore which is more neare peraduenture if he be a professor and againe if your loue be to the rich because of the commaundement of God then ye will loue the poore aswell as the rich As if for the loue of God ye abstaine from adultery theft murder c. Then ye will abstaine from all other sinnes which are of the same nature all the commaundements being of the same nature comming from God who is one and the same and therfore if I abstaine from one sinne for the loue of Note Gods sake I will aswell abstaine from another for that cause And therefore this condemneth the common practize of men that being blamed for some one sinne as drunkenesse c. will say I am no theefe no murderer c and so will iustifie himselfe But if he haue no conscience of that sinne he is guilty of all Iames. 2. 10. other Indeed a man by infirmity may faile and be inclining to one sinne more then to another but if he haue no strife against it nor hatred of it it is a sure token that he is guilty of all other sinnes and hath no true hatred of any He confirmeth their faith and loue by the true end that there being a true end of
how shall we buy seeing wee haue nothing to giue the Lord The Prophet answereth buy for nothing And therefore seeing Isay 58. 1. 2. for costly apparell comely onely in the sight of men we will both giue exceeding much go for it what a shame is it for vs that we wil not go for this apparel which maketh vs costly in the sight of God And these are not onely comely but precious garments and costly In Prouerbes 4. and in diuers places they be called Iewels and Pearles and pretious ornaments and bracelets c. Heere first hee setteth the causes then the vertues The causes 1. because we are chosen and elect therefore to doe good works to walke holily and put on the cloth of righteousnesse as the Apostle saith to the Ephesians He hath chosen vs that we should bee holy Ephe. 1. 4. and blamelesse Where wee see what a false charge the Papists giue vpon the holy doctrine of Election that it is a doctrine of loosenesse whereas the Apostle teacheth vs it is a doctrine to moue to holines of life Another reason Because yee are holy Here hee taketh a similitude from the vessels of the Temple set a-part for the seruice of God in the Temple And therefore we see the fearefull iudgement of God vpon Balâ—asar for prophaning the vessels of God in his Dan. 5. 3. 30. banquet Euen so we being seperate and set a-part by holinesse of life to the seruice of God it is a shame for vs to giue our selues to serue men or our owne lusts and affections A third reason is in the word Beloued yee are loued of God therefore loue the things that he loues Quest Quest How shall I know that I am the beloued child of God Ans If I finde in me the fruits of the grace of Solution God I must examine my selfe therefore whether I haue faith whether I haue the loue of God in me or no whether I haue any righteousnesse in me or no. And therefore the Apostle Peter sheweth that wee 2. Pet. 1. 10. may make our election and calling sure by good works And therfore the cause that men stumble and breake their neckes in matter of election is that they will go to the Vniuersity of Election before they haue been at the Grammar-schoole of Calling and Sanctification And therefore they argue Hee that is elected shall be saued liue he as he list Which yet is false for Note the elected shall liue holily And so contrary If I be a reprobate I shall be damned liue I neuer so holily and godlily But this also is false for as he that is elected to saluation must needs bee sanctified so he that is not cannot And therefore wee are not to climbe to the top of Gods Councell to know our election but must begin below by our sanctification Now we are elected all of vs onely by the loue and grace of God we haue nothing of our selues and therefore none are better then another nor can helpe our selues any whit And because wee are elected by the free grace of God it is another reason to proue that we should put on holinesse The vertues follow Bowels of Compassion viz. the tender affection one towards another 1. Kings 3. 1. King 3. 26. which was shewed when as the childe should be cut in sunder the right mother her bowels were moued within her at the danger of the childe and by no meanes would haue it diuided This is the compassion which we should haue one towards another euen when we see any in danger much more when they are in trouble which we see to be often in our Sauiour CHRIST Secondly Easinesse to be vsed for so the word signifieth whereby a man is ready and easie to giue himselfe to the vse of other contrary to the peruersnesse and frowardnesse that is in many This is a necessary thing for as inwardly there ought to be compassion so outwardly there should be cheerefulnesse of countenance and readinesse to be helpfull vnto other This is as belonging to all so to rich men especially because they are ready to fall into this roughnesse being puffed vp with pride by reason of riches as wee see in the churlishnesse of Nabal to Dauid 1. Sam. 25. 10. Thirdly Modesty and Humility whereby we thinke basely of our selues and highly well of others The contrary wherof we see practised amongst vs in that men thinke too well of themselues and therefore set a cheape prise of other men contrary to the Apostles precept Phil. 2. 3. Obiection Quest But I shal then thinke a lye for shall I thinke that he hath more knowledge then I being ignoraÌ„t Ans We are not so to thinke but yet not to thinke Solution our selues better then we are And this is especially meant of sanctification And therefore when we see a man liue without any Note outward blot of disorder we are to thinke better of him then of our selues because Wee know more euill in our selues and can accuse our selues of more sinnes then we can do another man whom we cannot know so well as our selues and which hath peraduenture lesse knowledge then we Fourthly Meeknesse whereby anger is both preuented and pacified for whereas hee had spoken of two kindes of anger one sudden and another continued This doth take them both away Fifthly Long-suffering when hee will not bee prouoked to anger but put it off This bringeth forth first bearing one with another and not presently to reuenge as the manner is And secondly to forgiue for that is the right and true bearing one with another for else we do not forbeare for there be many that will forbeare for a time but will put it off till a further time of reuenge which is a more horrible sinne as wee see in wicked Absolon that did make a shew of loue to Ammon and sayd to 2. Sam. 13. 20. 28. his sister Hee is thy brother yet after reuenged that iniury done to him in his sister with his death This forgiuenesse the Apostle proueth by the example of our Sauiour Christ who exhorteteth also to forgiuenesse if our brother offend not onely seuen Math. 28. 22. times but seuenty times seuen times and seing the Lord hath forgiuen vs infinite talants we ought much more to forgiue our brother our debt which is not an hundred pence in respect of the other Hauing set downe all these he after commendeth one principall vertue viz. that which is the mother of them all viz. Loue where we are to see the opinion of the Papists who make loue the cause of all the other vertues because it is the mother True wee will grant that Loue is the Mother of Note 1. Tim. 1. 5. them so that they grant that Faith is the Grandmother from which Loue it selfe proceedeth And therefore as the branches come indeed from the truncke A Simile and receiue sap by it but from the root so do
these graces come of Loue from Faith So that Loue is indeed the mother of these as the Apostle 1. Cor. 13. sheweth that the fruits of Loue are Long-suffering c. For as the mother for Loue doth thinke all paines A Simile to be nothing because of the affection shee beareth towards her childe euen so if we haue loue it will bee laborious and stirring And therefore it is not enough outwardly to bow and make curtesie vnlesse loue be in the heart Loue the bond of Perfection id est wheresoeuer loue is there will be the performance of all duties For if there be loue towards me I shall haue this man to be Note my hand to helpe me that man to bee my foot to carry me and the Minister mine eye to direct me c. So that hereby it is that wee are all bound and tyed together in all good duties Doctrine And then he saith we must haue the Peace of God to rule vs where he noteth that by nature our spirits are contentious and ready to fall out and therefore it is necessary that wee let the Spirit of God bee the controller of our out-ragious affections as the Controller of the house Lastly Thankefulnesse This is another fruit of Loue and a singular Nurce of peace and quietnesse when by guifts men giue one to another and requite one another they testifie their thankfulnesse one to another This was the practise of the children of God in their Feasts and Solemnities as we see in Hester 9. 19. according as wee vse at the beginning of the yeare to send New-yeares-gifts And therefore it is a commendable thing and necessary to maintaine loue one amongst another to vse to giue mutuall gifts and to bid one another to Feasts The end of the 25 Sermon The 26. Sermon COLOSS. 3. V. 16. 17. 16 Let the word of CHRIST dwell in you plenteously in all wisdome teaching and admonishing your selues in Psalmes Hymnes and Spiritual songs singing with a grace in your hearts to the Lord. 17 And whatsoeuer yee shall doe in word or deed do all in the name of the Lord IESVS giuing thankes to God euen the Father by him THE Apostle in his Exhortation tending partly to Mortification forbearing that is euill Quickening and doing good workes hath exhorted to diuers duties which are good and necessary to be done of the godly and dehorted from the euils to bee eschewed Now hee commeth to a more generall exhortation wherby they might be furthered vnto all those good duties before spoken all other holy duties which cannot bee particularly reckoned vp And whereby also they might bee kept from all euill things which are forbidden To the end you may refraine all the vices aforesaid Verse 16. The Metaphrase and practise all the vertues afore-spoken together with all other vices to bee auoided and vertues to bee embraced it is necessary that you bee exhorted that the word of God be as familiar vnto you as if now in one house it dwelt with you that you haue it also plentefully and as it were treasured vp against the day of need Last of all that you haue it in all wisedome making choice both of the things that are most important in it and especially that which doth most concerne your selues and your owne particular vse auoiding all curious questions tending rather to strife then to edification of God which is by faith And as you must haue it for your owne vse so also for the vse of others as well in teaching those that are ignorant as in admonishing those that walk not according to their knowledg they haue receiued And in your meetings to make merry let your mirth bee shewed forth in Psalmes singing as well with instrument as with voyce also with Hymnes of thankes-giuing for benefits receiued and for further variety against irkesomenesse which our nature ealy falleth into with songs of praysing God for his noble acts all spirituall vnto the Lord not onely with the voyce but especially with the heart with such both tune and gesture as may giue grace to the hearer To conclude because it is infinite to speake of all things perticularly whatsoeuer you doe in word or deed let it bee such as calling on the name of God in IESVS CHRIST for good direction in them you may returne with thankfulnesse to GOD the Father through IESVS CHRIST the onely Mediator betweene God and vs. The summe is an notable and excellent instruction and direction for vs in all the waies wee haue to walke in First consider of a speciall duty Of all Christian men Secondly a generall duty Speciall duty which is to sing and to praise the Lord. The other generall to all men The speciall duty towards God our selues Men and other men To our selues hee requireth of euery man the propper vse of the word to himselfe the word of Christ dwels c. It is called the word of CHRIST because he is the Author and obiect of it Heere he requireth 1. that it must dwell in vs. 2. it must bee richly in vs 3. with all wisedome For the first it must bee familiar with the word of God for as Eliphah sheweth the meanes to be familiar with God is to be familiarlly acquainted with his word And therefore wee must be acquainted with it as with that which dwelleth in our house with vs. As a man may haue other acquaintance and other businesse yet his speciall acquaintance is in the house So ought we to bee with the word of God And therefore it is said wee must haue the word of God dwelling in vs it must not bee loose as Math. 13. the seed by the way-side but it must be rooted in vs as the Apostle saith And Saint Iames saith it must be ingrafted Iam. 1. 21. Heb. 2. 1. 2. 3. into vs as the graft into the stock And Heb. 2. Seeing CHRIST is aboue all Angels it behooues vs to take heed to his word that we hold it well and bee not as riuen vessels that let it runne out This the Apostle speaketh heere is notably set forth in Psalme 119. 2. Psal 119. 11. part Hee couered the word in his heart as the husbandman that couereth the seed in the earth that it may take roote and bring forth fruite So that this is to be acquainted to haue the word dwell with vs. Secondly we must take care that it dwell richly in vs. We count not him a rich man that can talke of wealth but that hath his treasures and store-houses richly filled to draw out in time of need So must wee bee rich in the word And therefore as the rich man A simile corruptly dealing is neuer satisfied but is still desiring more and is neuer content with a little so ought we for the word Againe as the rich man taketh all paines and neuer rests so wee are to labour with diligence for the treasure of the word for nothing commeth by idlenesse And
time you haue truly and sincerely acknowledged this grace of God Where if you will say we know not what doctrine is preached in all the world nor what fruite it hath brought forth although it be no other thing then the common and constant report that many may bring vnto you yet to come nearer you and rid 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 him as being my beloued fellow-seruant in Christ yea if you loue your selues you must respect him as being a faithful minister of CHRIST for you Who made manifest vnto vs your true loue not only naturall but that especially which is spirituall whereof the Spirit is the Author And as we giue thanks for your good so and euen for the same cause you haue well begun both because you should not goe backe againe and for that you haue not yet attained to perfection euen from the first day we heard of you we neuer giue ouer praying for you making this sute that yee may be filled with the acknowledgement of his will and all wisedom and vnderstanding whereof the holy Spirit is the Author Not that you should content your selues with a bare knowledge and contemplation of heauenly thinges but that yee may walke worthy of those whom the Lord hath called to such honour to a full and whole pleasing of him both by bringing forth fruite in euery good worke and by being increased in the knowledge of God Wherein because there are many difficulties hinderances layd in your way our sute also is that you may be strenghtned with all manner of strength according to that glorious power which being in God he is able to furnish you of that euen with ioy you may be able to beare all troubles how grieuous and how continuall soeuer they be The sum is a declaration that the Apostle maketh of the singular affection and loue that he hath to the Colossians which is first considered in the saluation as it were the indorsement of the letter Secondly in the profession which he maketh of his and Timotheis thanks-giuing prayer for them to the Lord. from the 9 verse vntill the 12. is contained Cause of the prayer for the Colossians Prayer it selfe wherein is contayned A request for perfect Knowledge Obedience First the Apostle sets sorth himselfe by his name Paul He had two names giuen him one at his Circumcision viz. Saul his father being a Gentile hee had another name vid. Paul in regard that they would keepe a note of his priuiledge in Rome The reason why hee would rather keepe the prophane then the old name Saul taken from Gods people signifying one begged of God is this that because that holy name was not so pleasant to the Gentiles of whom especially he was Minister he is content to take the worse name which hee tooke not so much pleasure in Doctrine 1 Heathenish names may be vsed of Christians so there bee no hinderance of the Churches edification Whereby we learne that in matter of name we do not alwaies please our selues so much as others viz the Church it being a matter of indifferency Secondly for the Apostles calling If one had asked him what calling haue you to deale with vs hee answeres that he was an Apostle which had a generall charge ouer the whole world Indeed there is great difference betweene the Ministers now which may not roue about but haue their charge and place limited them as if they had but one plough-land to till Whereas the Apostles Ministery was generall they had the field of the whole world to Till by their message and by their miracles for the publication confirmation of the word As in time of warres it is necessary that there should be a Generall and Lord Marshall but when that warres are ceased and there is peace there needeth onely to bee a Garrison and Captaine made for them So when as the great conquest of the Gospell was to be made ouer the world it was necessary there should bee Apostles as Generals afterward it was sufficient to haue the Pastors Doctors and Elders as a Garrison in the Church of God to keepe and gouerne it Therefore wee see after Iames was killed none was elected into his roome as at the first in steed of Iudâ—s So likewise we see in the building of the house the chiefe Maister 〈…〉 lder is onely for the plat-forme the other bui 〈…〉 afterward are sufficient Indeed the fruite of the Apostles Ministery remaineth still vnto the Church Doct. 2 If wee will doe any good in the Church or Common-wealth wee must not so much as attempt it without lawfull calling and warrant thereunto no not so much as in an houshold It followeth how the Apostle proues himselfe to bee a true Apostle and not a false as there were many then which vnder the name of Apostles did sow the tares of errour and sedition By the will of God viz. not by the secret will by the which are wicked and vnlawfull Apostles Magistrates and Ministers but he was by the reuealed will of God it being manifested vnto him in the way as he was going to Damascus and also reuealed to the Act. 9. Disciples afterward Doct. 3 Here then wee are to examine whether wee bee Learning pietie and a lawfull ordination make a coÌ„pleat Minister one pleasing vnto Cod. 2. Tim. 3. 2. 3. the Minsters of God indeed and that we are to doe by the reueiled will of God wherein the Lord doth note forth who are those that are called to the Ministery by him viz. such as are indued with fit gifts and enter as he requireth Saint Paul to Timothy describes a Minister first by his learning able to teach and confute Secondly by his good manners as a necessary thing in all Christians yet more especially in a Minister and therefore he maketh mention of those speciall things which are necessary for all Christians so principally are required in the Ministers which Math. 5. 14. Tit. 2. 7. are to bee lights and good examples to their flockes In that the Apostle ioyneth Timothy with him we Pauls humility obserue First his humility that would ioine his scholler with himselfe in the honour which had no part of the labour which hee had taken in admonishing and instructing the Collosians This hee doth to the end the truth might be further credited Doct. 4 He teacheth that though others bee farre vnderneath vs as Timothy was to Paul yet for the furtherance of the truth wee are not to thinke much to ioyne them as equall with vs. Secondly we obserue his wisedome herein that Pauls discretion howsoeuer his testimony had bene sufficient against all the world yet because two witnesses were of more force and assurance he taketh vnto him Timothy And therefore it was that CHRIST sent the Disciples two by two one to speake and
Verse 5. them then their faith and loue are true The end is ye looke for reward in heauen without which it were impossible your faith should stand and your loue should be supported for there are so many assaults befalling vnto vs in this present life which would ouerthrow our faith and quench our loue vnles it were supported by the hope of euerlasting life Therefore in the Epistle to the Hebrewos it is compared Heb. 6. 19. to an Anchor yet there is difference for as men cast their Anchor into the sea to be fastned in the earth so this is fastned in heauen that no storme of tentation or trouble shall be able to breake it of Quest Quest Whether is it lawfull for a man in looking to the reward to vse it as a spur to doe good things where the Papists charge vs wrongfully that we hould that it is not lawfull to doe good workes in regard of euerlasting life nor to auoid sinne in regard of the iudgement of hell Solution Answer We professe and hould that if there be nothing els but euerlasting life that we doe good for there is no faith nor loue If onely I auoid sinne Note for the terror and feare of hell no pitty and godlinesse But the principall regard of our doing good is to glorifie God and therefore our Sauiour saith Let your light so shine before men that seeing your good Math. 5. 16. workes they may glorifie God your heauenly father And we are principally also to haue regard to auoid euill for the glory of God but yet that doth not exclude the regard of our saluation Our reward which our hope looketh vnto is layd vp as a treasure very safe and this is laid vp in heauen with God Doctrine And therefore teacheth vs that the faith of Gods children is without doubting contrarie to the papists who will haue doubting therefore the Apostle saith blessed be our Lord IESVS CHRIST by whom we haue giuen vnto vs an inheritance which is reserued for vs Comparing the spirituall Canaan to the Land of promise And this is saith he an inheritance which cannot be polluted by wicked men and which cannot be taken away as that was nor made barren as that is now by the sinnes of the Iewes which was once flowing with milke and honey contrarie to the wretched cauils of certaine Atheists who because it is now barren will goe about to falsifie Moses And saith he it is layd vp for you in safety and ye are kept and layd vp for it and preserued that nether it shall be taken from you nor you can be lost or kept from it The end of the third Sermon The fourth Sermon COLOSS. 1. 5. 5 For the hope sake which is laid vp for you in heauen whereof yee haue heard before by the word of truth which is the Gospell THE Apostle as we haue heard doth giue God thankes for two things First faith towards God and loue towards all Saints In the first place yee haue heard confirmed vnto vs the truth both of their faith and of their loue One marke of the truth thereof wee haue heard to bee their hope which did vphold them in their faith and in their loue Now it is further described to be true faith and true loue here it being set forth by another argument Namely that they haue heard it in the word of truth so that it is true faith and loue if it come by the hearing of the word of truth which is the Gospell Doctrine So that the word is an instrument and is set as a cause of true faith and true loue and true hope for this is not as the prouerbe goeth amongst men words are as wind which indeed is true in mens words but this word which the Apostle â—ere speaketh of is another thing more effectuall viz that whereby God giueth faith loue and hope vnto his children According as it is in the Prophet the Lord saith I will not alwaies be angry I will not alwaies chide for then the soules and bodies of men would bee consumed but saith the Lord though I haue chastised them yet I will heale them I will comfort them and the medicine I will vse shall be the fruite and reuerence of the lips And this shall bring peace that is such peace that none can take from them This is the word of God and this indeed we may trust vnto and leane vpon Men may speake that which they will not or cannot performe but saith Salomon to the Lord that 1. King 5. 8. which thy mouth hath spoken thine arme will performe The arme and mouth of God are of one measure Note whereas men haue wide mouthes to speake much but short armes to bring to passe that they speake but God he is as good as his word nay oftentimes he is better then his word for hee oft performeth and bringeth to passe that he neuer promised As to the children of Israel he promised them onely the land of Canaan but he gaue them besides the whole land of Canaan two other kingdomes which hee neuer promised and to Zachary for his vnbeleefe hee was Luke 1. stricken dumbe hee promised to giue him his speech at the birth of the child but besides he gaue him also the gift of Prophecy The word of God hath another title here annexed the word of truth for all the promises of God are in CHRIST Yea and Amen as Paul saith it is vndoubtedly true and therefore in that regard it is a word of truth And againe it is the word of truth as it is in Psal because it is tryed and purged seuen Psal 12. times that is very often for as siluer and gold when it is often tryed in the fire at length will bee so pure that there will be no drosse found in it euen so is the word of God and therefore we may well beleeue it Because for all the often tryall of it yet still it stands sure Mettals with often trials will diminish Gods word is not so And therfore our Sauiour CHRIST Ioh. 17. in his prayer that he made for his Apostles and consequently for the Church of God saith sanctify theÌ„ by the truth and in the next verse saith he thy word is truth Againe by the word of God we are bound to beleeue other truthes we are not bound vnto this to beleeue there was an Aristotle and Plato c. Further it is called the word of truth because it is the touch-stone of all truth acording to which all is to bee tryed in the Church of God and the Church it selfe to bee gouerned by it which confutes the Papistes which makes the word of God to bee controuled by the word of the Church And if the Church should say that the Epistles of Iames or of any of the Apostles Note were not the word then it were no word which is a vilde blasphemy for what disorder were it that the word of the wife
the Apostle proceeds further to confirme them more perticularly that whereas they might haue doubted whether it was the same that was preached to Macedonia and other Churches he answers it is the very same with theirs which was preached by Epaphras their Minister And so we may say of our faithfull Ministers which haue truly instructed vs before that our doctrine now is the same which was preached by them to vs heretofore And Epaphras he describeth to be their Deare fellow seruant and a faithfull minister of CHRIST c. By that he giueth commendation vnto him thereby to maintaine the honour and reputation of the Minister to his people that so they might be the better perswaded of his loue Doctrine This ought euery good Minister to doe to labour by all meanes to maintayne the honour and reputation of other the true Ministers of God amongst their people and charges that so their doctrine may be the better receiued of the people The end of the fourth Sermon The fifth Sermon COLOSS. 1. 9. 10. 11. 9 For this cause we also since the day we heard of it cease nor to pray for you and to desire that yee might be fulfilled with knowledge of his will in all wisedome and spirituall vnderstanding 10 That ye might walke worthy of the Lord and please him in all things being fruitfull in all good workes and increasing in the knowledge of God 11 Strengthened with all might through his glorious power vnto all patience and long suffering with ioyfulnesse THE Apostle hauing giuen thanks to God for the graces the Colossians had receaued as namely for the grace of faith loue and for the sincerity of both that they were not vaine and in shew onely but true faith and sincere loue doth now also make his prayers vnto God that as they had begun they might goe forwards till they came to the perfection God had appointed them The summe of these three verses is a prayer that the Apostle doth make for the Colossians for all manner of Christian conuersation and for all Christian duty whatsoeuer so that in these 3. verses are shut vp whatsoeuer may be required of a Christian man so that the like prayer in so few wordes is scarse to be found in the Scripture againe Wherein these two things are to be considered first the cause why the Apostle prayeth secondly the prayer it selfe layd downe in the rest of the text For the first for this cause Viz. because of that for which we haue giuen thanks before Viz. your faith and loue because that it is wrought aboundantly in you Doctrine Whence wee learne that those that are called to the knowledge of the truth and are endued with excellent guiftes of faith hope and loue c. are they for whom wee ought most especially to pray and as they are lift vp higher by the Lord to heauen as it were to be as starres to the rest of the world by so much the more are we to pray for them that they may stand in the truth and be daylie increased in the guiftes of God And this is a common thing often obserued and mentioned in the Scripture that those whom God hath aduanced with graces he will be further gratious to them and therfore we are more to regard them in our prayers And therfore our Sauiour Luk. 8. 18. saith those that haue shall haue more aboundantly And the same we see verified that he that hath 5. tallants hath gained 5. more he that hath gained 2. hath two more he that hath one hauing hid it and being iudged to haue it taken away the King commandeth it to be giuen to him that had 5. and Luk. 4. 19. 24. 26. Iam. 1. 5. they obiect that he hath 5. he answers he that hath shall haue in aboundance And Saint Iames saith God giueth without vpbrayding he giueth without grudging or repining or casting it in their teeth which receaue of him for he doth not as men who hauing bestowed much on a man if he come againe he will lay it in his dish that he hath bestowed on him allready this and this and shall he giue him more but the Lord doth not so but to whom he hath giuen much he will yet giue more And therefore the Lord in some sort doth after the manner of men from whence the prouerbe of our Sauiour is taken that when men are rich others will giue great guiftes vnto them but the Lord doth after a farre other manner for the Lord feareth none neither is behoulden to any as men are to those that are greater then they Reasons shewing that those that haue grace ought especially to be commended to God and therfore for that cause bestoweth not his guiftes The reasons why they that haue receaued graces from God are more specially to be prayed for and that those that are entred into the lists of Christianitie are principally to be recommended vnto God are diuers and worthy to be considered Reason 1 The first is in regard of themselues for though they haue receiued yet they still want and therefore they are not so much to regard that they haue but also to regard that they want for vnles a man doe looke to his wants and corruption though he haue but one little grace he will be liâ—ted vp against God and against men and therefore to be prayed for As we see in Poperie that howsoeuer they haue no guiftes but naturall and common yet are they puffed vp in the pride of their hartes in this regard that they boast they can merit at Gods handes And therefore we are to consider that in those that haue the greatest guifts there are great wants and causes of humiliation for which cause they haue need to be prayed for Another reason is in regard of other men least they be lifted vp aboue others which is done in that by seing our owne weakenesses and infirmities we may be kept from not being lift vp against others and in regard of their infirmities to contemne them And therfore the Apostle saith if any man be fallen Gal. 6. 1. by occasion into any fault ye which are spirituall restore such an one with the spirit of meekenesse considering thy selfe least thou also be tempted And therfore it is necessarie to see our sinnes that we maybe the more able to beare with the weakenesse of others Thirdly in regard of the enimie for those that are entred into Christianitie and are indowed with the graces of God and are entred into the Gospell and profession of God and godlinesse the deuill is most busie to preuent the same and to sow tares by and by after good seed is sowne Math. 13. The Church being with child that is desirous and taking paynes to bring forth Christians and Apocal. 12. children vnto God for it asketh great paynes to beget a Christian we see the deuill is wayting and leering to deuoure them when they come out as the kite houereth ouer the
beginning Eph. 1. 4. of the world but that was in regard of CHRIST in regard of our selues he hated vs we were his enemies And had it not been for the loue in CHRIST Eph. 2. 1. 3. 12. we should not haue abidden in his presence but had been consumed and therefore we haue to praise God that in loue he spared vs so long till he called vs and sent meanes of calling vs. It followeth Mind We were enemies therein which is the principall part of the soule and therefore we were much more enemies in the inseriour faculties in our grosse affections of feare anger and in regard of loue and also of our bodie Doctrine Doctrine We learne that seing we are thus enemies there is nothing in vs but corruption and enmâ—ties in our thoughts words and deeds Which is contrary to the Papists which will make vs that we can merit at the hand of God by our good works But if the tree be corrupt what shall the fruite be For the reconciliation by CHRIST we haue heard Verse 22. of it before The end of our reconciliation is in the Luk. 1. 74. 75. next words expressed which is sanctification which is the end we why are redeemed This the Apostle setteth out by the three words The first word signifieth that which is not earthly Hagios holy not earthly of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. that our minds should be caried from earthly things to heauenly The second is without spot viz. not a man that is not charged with blame but which being blamed is not truly nor iustly blamed The third word signifieth a man that cannot be iustly brought into iudgemeÌ„t before the magistrate or before the Church Signifying that a man not onely may befree froÌ„ great crimes but euen from all that may be reprehended by other inferiour men And here is ment not onely to walke vnblamable before men but euen before God to walke vprightly and sincerely So that sanctification is the end of our redemption That the Gospell should not be euill spoken of Doctrine Here is confuted Iustification by good works For seeing good works are the end and the effects of our saluation and come after our redemption they cannot then be the causes of the same and as the fruite commeth after the trees so doe good works after from righteousnesse which is as the Tree that beareth Phil. VII them The end of the tenth Sermon The eleuenth Sermon COLOSS. 1. V. 24. to the end 23 If yee continue grounded and established in the faith and bee not moued away from the hope of the Gospell whereof ye have heard and which hath bene Preached to euery creature which is vnder heauen whereof I Paul 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 25 Whereof I am a Minister according to the dispensation of God which is giuen me vnto you-ward to fulfill the word of God 26 Which is the mystery hid since the world beganne and from all ages but now is made manifest to his Saints 27 To whom God would make knowne what is the riches of his glorious mysterie among the Gentiles which riches is CHRIST in you the hope of glory 28 Whom we preach admonishing euery man and teaching euery man in all wisedome that wee may present euery man perfect in CHRIST IESVS 29 Whereunto I also labour and striue according to his working which worketh in me mightily THe Apostle hauing set forth the redemption brought vnto vs by our Sauiour and hauing shewed that the Colossians had a part in that redemption hee commeth to set forth vnto vs a condition Whereupon his grace and mercy of God is bestowed vpon them viz. no other but this If ye continue grounded and setled in the faith and be not moued away from the hope of the Gospell yee haue heard of c. The sense hath bene before metaphrastically set downe The summe containes an earnest exhortation and effectuall vnto constancy and abiding in the truth they haue receiued First consider the exhortation which Saint Paul giueth to the Colossians and in them to all the children of God to abide in the true faith Secondly the reason and grounds whereon this exhortation is laid many sundry and strong First for the exhortation to continue in the truth Reasons of constancy to which men are perswaded by many reasons for otherwise they haue no part in CHRIST no part in the reconciliation or sanctification by CHRIST for this is necessary to all the children of God to continue vnto the end Therefore Math. 24. our Sauiour speaking of the great troubles which should come saith he that continueth to the end shall be saued We see Math. 23. 13. example of those that hauing professed go backe leese their hope and the comforts of Gods children Lâ—ts wife though she went not backe but desired to Gen. 19. 26. go to Sodom in regard of wealth riches therefore our Sauiour saith Remember Lott wife Luke 17. 32. Thus wee see the children of Israel in Exod. that though they went out of Aegypt with ioy and gladnesse yet feeling after want of meate in the wildernesse Exod. 16. 3. Heb. 3. 17. 18. wished to returne into Aegypt and therefore it is said they should not enter into the Lords rest viz the spirituall Cannan Let vs beware therefore of Apostacy and that wee runne not in vaine For it were better wee had neuer professed at all then hauing once professed the truth afterward to fall away 2. Pet. 2. 21. 22. and to returne like a dogge to his vomite It is a great matter to enter into the profession of CHRIST and if wee doe not continue but depart from it it had bene better we had neuer knowne nor professed it Therefore wee reade in the Actes that Barnabas admonish'd the brethren of Antioch to continue in the grace of God Acts 13. 43. One notable degree of contiuance is to haue a Note purpose to continue and therefore those that haue not this purpose to abide in the truth come life come death but rather purpose if an other time should come they are as ready for that as for this they are nothing but hypocrites and haue a witnesse in their owne heart of their condemnation And we must not onely haue a purpose but wee must labour to bee strong and vse all meanes for the confirming of vs calling on the name of God for it For Peter had a purpose indeed not to deny CHRIST but to stand for him but yet he denied him grosly because he did not call earnestly vnto the Lord for strenght neither did vse the meanes of absteyning himselfe from danger before hee was called but would needs runne into danger to the high Priests house and leane too much vpon himselfe Doctrine Againe we learne
from the naturall man The drift of all which commendation of the Preaching of the Gospell and of CHRIST whom the Gospell doth Preach set forth vnto you is that no man by apparant and perswasible speeches do transport you Where if you aske how I that neuer saw you should be thus carefull of you and should care for you so much that neuer came to see you know that although I be absent as touching the flesh yet I am present with you as touching the spirit reioycing to see your good order and pollicy of the Church caused from the soundnesse of faith which is towards CHRIST Wherefore as you haue receiued the Lord Iesus Christ so let it appeare by your conuersatioÌ„ as in al other things so in holding fast the truth of the Gospel Being rooted and builded vpon in him strengthned in the faith according as you haue bene taught of Epaphras abounding in the same faith and that with thankes-giuing for the mercy you haue receiued in CHRIST This is the sence The parts are A particular declaration of his care for the Colossians together with An exhortation to care for themselues that they be not caryed away with any wind of false doctrine contrary to that he hath declared and which they had learned of Epaphras The sum wherof is a preparation of the hearts and minds of the Colossians to receiue the rebuke reprehension touching the errour corruptioÌ„ among theÌ„ First here is a declaration of the Apostles great care towards the Colossians others of their neighbours countries Phrigia and Laodicea Secondly an exhortation that they should haue care of themselues For the first here is an application of all that he had spoken before generally that he tooke them to witnesse that the care and loue which hee had was to them-ward Doctrine So that it is necessary that the Minister should haue the loue of the people make knowne vnto theÌ„ his Note louing affection before his reprofe can settle in their hearts it is necessary that the perswasion that hee doth it in loue be entred into them Of the great strife and agony A similitude taken froÌ„ the custome of the Country where at certaine times there was a great meeting to wrestle run for mastery So that as they which did venture this strife vse all their strength and might to get the mastery and so likewise in dangerous fight which they had euen to bloud Hereby the sheweth the exceeding paines and great care he had for them therefore the Apostle besides the outward thing of banishment scourgings shipwracks c had also a great troupe of enemies within viz his exceeding cares which he tooke that troubled him exceedingly His care appeared not onely in earnest prayer continually but in writing exhorting perswading theÌ„ to continue go forward c. And these cares he coÌ„pares to an army or troupe of enemies which met with him conteÌ„ded with him such was his care And no doubt that seeing his charge was through the whole world it must be great For as the Church is said to trauell in Reu. 12. 2. bringing forth children so the Apostle trauelling of so many euen through the whole world it being coÌ„mitted vnto him must needs haue great care paine Heere wee see the exceeding loue of the Apostle that seeing he was absent and had neuer seene them nor they him yet his care was so great he commendâ—th his exceeding loue For the sight of misery doth greatly increase the affection care the eye the eare beingthe dores by which pitty enters in The cause wherefore he cared was that they might be coÌ„forted in spirit Now in so much as his care and loue apeared by his writing which coÌ„sisted of the Gospel Doctrine It sheweth that there is nothing in the world that ministreth sound comfort but the Gospell For as for pleasures wealth good-cheare c. they bring no sound coÌ„fort but are like to a flame that is soone out or smoake in the top of the chimny that soone vanisheth away or like the fat of lambs that when a little heate of affliction coÌ„meth melteth But the coÌ„fort by the Gospell standeth by one in all affliction yea in death it selfe it is a continuall feast And therefore in Mat. 22. 2. the Kingdome of heauen is compared to a Feast yea to a Kings feast at the mariage of his son where no delicate fare can bee wanting but by his commandement will bee brought So S. Iohn saith 1. Ioh. 1. 4. Acts 2. 46. This we write that your ioye may be full In the Acts we reade that those that were called though they were hated of all yet met together participated in eating of meate and did eate their coÌ„mon meate with great ioy This is vsual in the Acts that where the Gospel came was great ioy and comfort and therefore when Philip came to Samaria they receiuing the Gospel were Acts 8. comforted So that that comfort which is in sin as adultery c. is wretched the beginning of sorrow that which is in lawfull outward things is but momentany But this peace which Christ giueth is constant My peace saith he shall neuer be taken away The first cause of this coÌ„fort that we receiue by the gospel is the knowledge of the truth of the Gospell as hath bin deliuered in the chap. before for it is a notable coÌ„fort when a man knows which is the word of God what God hath coÌ„manded it is a comfort to doe it when he knoweth it is commanded by God and contrariwise it is a comfort when it is knowne what is forbidden Whereas on the contrary to the children of God it is a great anguish to be ignorant what to doe in Gods seruice and what course to take which might be pleasing vnto God Secondly not onely knowledge but perswasion which next followeth to know that the promises shall come to passe and the threathings shall be performed to be assured of it Thirdly but especially acknowledgement is matter of most singuler comfort when he not onely knoweth and is perswaded but applieth it to himselfe this is notable comfort for what profit is it to a man to know this is good for him and hath it not to be in a dungeon and to know the Sunne-shineth and yet to haue no light and to be an hungry and to know there is meat and bread and yet to haue no part this is rather matter of greater grief An other cause of comfort is loue which is compared to the iointures of the artificers that when they build any house by the ioints they set all the parts together Or rather to the ioints of the body wherby euery part being ioined are in peace whereas if one be out of ioint it is a paine to all So is the ioyning of Christians by a true louing affection one towards another In whom are all the treasures of wisedome Verse 3. and
spoken For not onely eloquence but authority honour doth carry vs vsually away But the Apostle saith let no man deceiue you and therefore Gal. 1. Though an Angell from heauen Preach any other doctrine let him be accursed or after any other way for as the matter which he Preached viz the Crosse of Christ is low and base in appearance so must the manner of the deliuering of it bee Obiection Obiect Whereas the Apostle had spoken of his care strife and wrestling for them they might say that he had no such care as he pretends because hee neuer came to them This secret obiection he answereth Solution that he is alwaies present with them which hee doth by a distinction of presence viz not bodily but a spirituall presence Which speech is vsed to the Corinthians 1. Cor. 6. who reprouing them for that being bodily present did suffer the incestuous person without excommunicating him and therefore saith I present in spirit do bid that he should be excommunicated This Note presence is not in regard of the substance of the spirit for that is in the body cannot be in two places no not the Angels though nimble and swift but onely God is in all places And therefore is meant by the spirit that he is present with the faculties of his mind viz in vnderstanding their estate and in his affection and will viz his loue and care So that wee see the presence of the children of God is other then the presence of other men euen with those they neuer saw if they be in good estate to vnderstand and reioyce and praise God for it If they be in distresse to grieue and mourne for them to pray for them Let vs then examine our selues why we desire to heare for newes out of other countries Is it for this end We see Nehemias being at the Kings Neh. 1. 2. 4. Court when men came from Ierusalem by reason of the wicked which troubled the people he asked how the Church of God did vnderstanding the misery of it fell to fasting So are we to do to enquire of the Churches of God to the end that wee may reioyce for their good or be sorrowfull for their euill Reioycing Seeing by the eyes of his mind and considering Verse 5. their good order he reioysed So that the vnderstanding and seeing is in the minde which must go before reioysing in the will and affections which proceedeth from it So that we see that howsoeuer the children of God haue many causes of sorrow yet they haue more occasions of comfort then the wicked haue Good order viz the good gouernment and disposition of the Church as is the disposition of an army So that in that they had a good order in the Church it did his heart good And then in that it is said to be set and disposed as an Army therein also is further matter of reioycing So that here we see in a Church is matter of ioy when the gouernment of the Sonne of God is there and also when it is practised So that where the order of our Sauiour CHRIST is not there can bee nothing but confusion and disorder Moses though a man instructed in the will Numbers 1. of God would not himselfe giue answere concerning the peoples comming to sacrifice yet would not himselfe giue order vnto them And we see because the Arke of God was carried in a cart not by the Priestes which the Lord had appointed the plague beganne to breake on the people Againe when as the Arke did shake and vzzah being but a Leuite not a Priest did but touch the Arke which none but the Priestes might doe yet because hee brake the Lords order is smitten with death Heere wee see what Church is a happy Church viz that which hath the doctrine and word of God the Sacraments sincerely deliuered administred After the Apostle hauing spoken of his own cre he commeth to the care of the Colossians exhorting thē as they had receiued so they walk in that they had receiued Two things then are necessary viz what wee receiue viz. not the doctrine of Antichrist insted of the doctrine of CHRIST not the doctrine of errour in stead of the truth And secondly that hauing the doctrine of truth that we walke in it Walking being an ordinary speech in the Scriptures viz. as a wayfaring man not to sit still or goe backeward but to goe forward in that way The manner of walking is first that they be rooted and secondly that they be knit viz. that they be constant and stedfast before in the former chapter he said that they should be setled which cannot be easely moued and to be grounded Here he vseth two other excellent similitudes first to be rooted taken from trees not like to reeds shaken with the wind but like the Cedars or as in Esay the Okes which cannot be remoued And our estate if rooted in CHRIST is farre better then the tree where as if we be not truely grounded Note in CHRIST our condition is worse then the tree for the tree being cut will spring vp againe and being planted to an other plant will grow againe but as one of the friends of Iob saith if they be once gone and remoued they neuer rise againe But the children of God can neuer be displanted Eph. 1. 4 being set before the beginning of the world in Gods 2. Tim. 2. 19. election which is a sure foundation neuer to be raised and confounded And he saith built viz. grounded on CHRIST Verse 7. and therfore shall neuer be seperated from him Whereas if we be not built on CHRIST our cause Ezech. 18. is more miserable It must be stedfast by faith in CHRIST So that one quality is to be grounded and constant Another is that we abound viz. not stand at a stay but it is required that we runne ouer as a vessell filled to the top So that we ought not onely not be drawne away by euery wind of doctrine but we ought to increase in grace and therefore our estate is compared to the estate of a man that is first a child then a yong man then in the perfect age Lastly is set downe thankfulnesse to God for the benefits receiued and therfore we should not be forgetfull of them but cary them alwaies in remembrance which thanckfulnesse must appeare by our obedience in walking in the commandements of God and in the continuall practise of our loue to God and to our brethren The end of the 15. Sermon The 16. Sermon COLOSS. 2. V. 8. to the 11. 8 Beware lest there be any man that spoyle you through Phylosophy and vaine deceit through the traditions of men according to the rudiments of the world and not after CHRIST 9 For in him dwelleth all the fulnesse of the God-head bodily 10 And ye are complete in him which is the head of all principality and power THE Apostle hath
hence it is that because we are Note not treasured with the Word haue it not in store wee are driuen to such distresses in time of affliction and trouble and therefore wee are to labour to haue the word richly dwelling in vs that so we may draw out of our store-houses in time of need Thirdly and especially the word must dwell in vs in all wisedome It must not onely bee deliuered discreetly by the Minister which yet is necessary that it be wisely and fruitefully deliuered to euery one but wee must see that it bee in vs in all wisedome which is both in Affection and vse First it is necessary that we come to the Word not Note for any sinister end affection for to be counted wise to talke of the Word or for to haue the report of men but that we come onely to it with the loue of it Secondly in regard of the vse of the word we are to come to the Word not to learne to maintaine our owne errours and heresies or to mainetaine our sins As because of the drunkennesse of Noe or by the filthinesse of Lot with his daughters to take occasion to maintaine drunkennesse and whore domes this is an horrible abuse of the Word In Amos wee see Amos 6. 3. 5. 6. them reproued that would play with Dauids instruments hauing no skill or Art that is no heart to vse them wel Whereas Dauid had skill by them to stir vp his affections So do they that mainetaine their filthy dances by Dauids dancing In regard of the vse of the word the wisedome required of vs is that we seeke and labour especially for the greatest and chiefest points of Religion as holinesse of life and heart righteousnes temperance c. Math. 23. As our Sauiour rebuketh the Scribes Math. 23. 23. Pharises These things ye should not haue neglected but especially you should haue regarded Iustice c. Such are they in our time that follow after the doctrine Note against ceremonies which they should know but not neglect other more weighty Another point of wisedome is as to marke those things which belong most especially generally to all Christians so to marke and learne those things especially which most especially concerne ourselues and our state and condition Contrary to which are they that when they heare any thing which is against the sinnes of others take hold of that presently but let passe what concernes themselues Inferiors looke to those things that are rebuked in their superiors and superiors to those things that are reproued in their inferiors not in themselues which wee ought to regard most As if wee feele sluggishnesse in our Note selues we are to marke the doctrine which may most stir vs vp if we feele hardnesse of heart in our selues wee ought to giue eare to the doctrine which may soften vs. Thus much of the vse of the word in regard of our selues In regard of others wee euen all generally are to help teach others in the word so as that we go not out of our callings vsurping publicke authority being but priuate men Thus those that haue knowledge should teach instrust them that are ignorant in that which they know not in this regard a woman may teach another one brother another those that haue knowledge to teach the ignorant in reforming them in that which they know amisse Col. 3. 16. Heb. 10. 25. Another duty we owe to others in regard of the vse of the word to our neighbour is if he fall to admonish him of his sinne and thereby to helpe him vp And therefore the Apostle saith admonish one another And by admonishing is also vnderstood a comforting of those and exhorting of them that do wel Here we see what a shamefull doctrine of Poperie it is to take away the word from all but Ministers Whereas the Apostle maketh it a duty to all euen to women whom they can not abide to be teachers which yet they may in their own houses giuing place notwithstanding to the men if there be any but yet they may reproue those that offend in their houses Thus much of the behauiour towards men Towards God the duty is set down that when we are merry Verse 16. cheerfull to sing psalmes and Hymnes vnto God And therefore Saint Iames saith if any be mery Iam. 5. 13. let him sing Psalmes so that it is a good thing that pertaking of the blessings of God we should be mery and glad but our mirth must be to the end we may glorifie and praise God for it This praising of God 1. with Psalmes which were Psalmes vsed with the voice and instrument both and Psal 108. 2. Psal 50. 4. therefore Dauid saith arise lute and harpe and bids vs sing vpon the organes c. And that this word signifieth thus it appeareth Dan. 3 7. because in Daniell there is an instrument called a Psaltery 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Himne is a song of thankes-giuing for a benefit receiued and therefore our Sauiour Math. 26. 30. after his supper sang an Himne viz. for a perticuler benefit Lastly a song is a more generall thing then either the Psalme or Hymne viz. wherein we giue thanks not for perticuler benefits but for generall blessings receiued at Gods hands as when Dauid praised the Lord for the works of creation as the heauens c. This teacheth vs that we should not be a weary Psal 104. Doctrine with singing praise vnto God And therefore to preuent our wearines and to meet with that corruption of ours he saith we must change thus when we are weary of one manner of singing we must sing an other Vse These must be spirituall songs viz. holy Psalmes and songs not profane and wicked loue-songs Which condemneth the wicked practise of men and women that though they haue so many excellent psalmes yet sing foolish songs to stirre vp their minds to wickednesse Againe we must sing with grace viz. both with Note a comely and reuerent gesture and with a decent and sweet tune that it be not a rude tune but such as may be both vnderstood and may stirre vp our selues and others to glorifie God the more Againe especially it must be with the hart for seing our harts are redy to be stollen away we must Note lay especiall waight vnto our hart that all the power of the hart and soule be present and applied in singing to the praise of God yet the voice to be vsed too Here we see condemned the songs of the Papists which sing that which they vnderstand not and therefore with what affection can they do it and be it that their affection be good yet their vnderstanding being wanting they sing not aright Cleane 1. Cor. 14. 15. 16 contrary vnto Dauid that psalme 103. biddeth his soule his hart and mind and all that is within him to praise the Lord. And
words and babbling for that will breed further brabling without end And yet answere him in his folly to stoppe his mouth meaning according as is most fit for to be answered vnto him least he be wise in his owne conceite Prou. 26. 5. Verse 7. 8. In this Text the Apostle sendeth these messengers to vnderstand the estate of the Church and to signifie their estate and further for mutuall comfort and to strengthen the Church he therefore sendeth these worthy men Tychicus and Onesimus Doctrine Heere we learne that it is a necessary duty for the Minister to know the estate of his Flock and for the Flocke to know the estate of the Minister For the Minister it is necessary that he know For as a good Shepeheard will know the estate of his Flocke so Prou. 27. 27. A simile ought the Minister of his spirituall charge that hee may accordingly lay forth vnto them his admonitions exhortations and may commend them in their wants vnto God The people are to vnderstand the state of the Minister Note not to the end to pry out his faultes to haue matter to accuse him as the custome is now but to the end they admonish him if hee bee faulty as after shall appeare in the end of this Epistle Secondly that if there be any such want they may the more commend their Minister vnto God to haue supply for their instruction So is the Minister also to do for the people And so is the duty of euery Christian to enquire of the state of the Churches and of the Ministers in all places to the end that for the good wee may bee thankfull vnto God for any euill we may be earnest vnto God in prayer Men for the end their Marchandize may prosper will bee inquisitiue of the state of the place and of A comparison the traffique Much more ought wee to bee of the Churches of God And therefore wee see an example in Nehemiah that when Embassadours came vnto Neh◠2s5s6 the King out of his Country hee was inquisitiue of their estate and went vnto the Lord in prayer in regard of their great afflictions So ought we to do Here also we see the great loue of the Apostle that parteth with Onesimus which as is in the Epistle to Verse 9. Philemon had bene vnthrifty but was now very profitable Philem. 11. vnto the Apostle and therefore writeth to Philemon that if hee would receiue him hee should yet hee was very profitable vnto him And notwithstanding he sendeth him to the Colossians and spareth him from himselfe which was much more to spare Tychicus which was a Minister Doctrine Whereby Ministers are taught to depart from their owne profit for the good of the Church After the Apostle sendeth salutations of diuers Verse 10. but of three especially Aristarchus Marke and Iesus to testifie their loue to the Colossians Doctrine Doct. The duty of Ministers is not to disgrace one another but to commend and praise the good things in their fellow Ministers to the Church that they may nourish and increase the good opinion which the Church hath of them to the furthering of their Ministeries These three hee especially commendeth to bee chiefly accounted of by them in regard of the things common to them all as namely they were of the circumcision being of the Iewes and yet continued constant vnto the truth Then that they were fellow-labourers with him in the Ministery and that they were very comfortable vnto him abiding and staying with in his persecution Particularly hee commendeth Aristarchus vnto them for that he was his fellow-prisoner susteyning the same bonds with him Iesus hee commendeth to be such a one as that by his godly conuersation had gotten this good report amongst the children of God that he was surnamed lust And Marke he commends for that hee was the sisters sonne of Barnabas a worthy man and an Apostle and therefore worthy to be acounted of by thē and well entertained if hee should come vnto them Where we may see what was the cause of the falling Note out of Paul and Barnabas was why Barnabas tooke Markes part when as Marke hauing fainted by the way by reason of the hot persecution Paul refused Act. 15. 39. 40. to take him with him whereas Barnabas was earnest to haue Marke But it seemeth that in the controuersy Barnabas was in fault in that the Church ioyned with Paul against Barnabas who as it is likely was too much carried away with affection How-be-it wee see heere that Marke hauing as wee may well gather confessed his fault and professed his repentance and reconciled himselfe to the Apostle Paul was receiued againe of him Note Where wee see the tender loue of the Apostle who vpon testimony of his repentance receiueth him and loueth him againe after that he had begun to slip start aside The end of the 30. Sermon The 31. Sermon COLOSS. 4. V. 12 to the end 12 Ephaphras the 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 13 For I beare him record that he hath a great zeale for you and for them of Laodicea and them of Hierapolis 14 Luke the beloued Physician greeteth you and Demas 15 Salute the brethren which are of Laodicea and Nymphas and the Church which is in his house 16 And when this Epistle is read of you cause that it be read in the Church of the Laodiceans also and that yee likewise reade the Epistle written from Laodicea 17 And say to Archippus Take heed to the ministery that thou hast receiued in the Lord that thou fulfill it 18 The salutation by the hand of me Paule Remembre my bands Grace by with you Amen WE haue entred vpon the salutations sent from Paule and from those that were at Rome with him to the Colossians And the Apostle doth here proceed in that matter as if he should say after this sort Ephaphras saluteth you betweene whom and you V. 12. The Metaphrase 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 Gospell whereby his prayes are more effectuall hee 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 daily encrease both in the knowledge and obedience of the whole will of God vntill such time as by death you shall be complet and perfect men in Christ For howsoeuer I am not priuy to his priuate praiers yet I dare be hold so to write because my selfe am witnesse how notwithstanding his absence hee burneth in much loue towards you and towards the brethren in Laodicea and Hierapolis the rather for your sakes which may either bee furthered by their
therefore though the Papists should sing neuer so vnto the Lord onely which yet they do not for they haue their songs also vnto the Saints c. yet it is no true singing which the Lord requireth when they sing with the tong onely Lastly we must sing them vnto the Lord alone and to him we must sing songs of praise and thankes-giuing and therefore not to the Saints nor to any other creature whatsoeuer The end of the 26. Sermon The 27. Sermon COLOSS. 3. V. 18. 19. 20. 21. 18 Wiues submit your selues vnto your husbands as it is comely in the Lord. 19 Husbands loue your wiues and be not bitter vnto them 20 Children obey your parents in all things for that is well pleasing vnto the Lord. 21 Fathers prouoke not your children to anger lest they be discouraged THE Apostle hauing discoursed seuerally and perticulerly of sundry duties of Christian men generall to all men of what states and conditions sexes and ages soeuer they be he now commeth to the perticuler duties belonging to euery one in their perticuler calling Verse 18. The Metaphrase Hauing instructed you in the duties which are generall to all I come to informe you in those that are speciall according to the seuerall callings of euery one of you as those which will easily come from you if you haue well profited in the former Now according to the order God himselfe keepeth in the fifth Commandement I will begin with the duty of inferiors You wiues therefore notwithstanding you haue other duties I exhort you as to that which is hardest for you wherein you are customably shortest and being performed others will easily follow that you be subiect obedient as to others that may bee aboue you as Parents and Magistrates so especially vnto your owne husbands as that which is the most comely thing of all because you I know striue to comelinesse Which obedience and subiection is not yet so absolute and so generall but it hath this exception so farre as you are commanded things not vnlawfull by the word of God You husbands although you owe sundry duties vnto your wiues yet specially I exhort you to loue them dearely as that which you are most customably shortest in and which being throughly setled in you will easily pull all other duties after it And therefore be not bitter to them which cannot stand with loue You children from a heart subdued and truly humble obey your parents not by halues and so farre as they cōmand things to your liking but in all things not contrary to the word of God although it be to the crossing of your desires for which cause let it be alwayes before your eyes as a goade to stirre you vp to this obedience that in so doing you shall not onely please your parents but doe a thing acceptable to the Lord himselfe You parents abuse not your authority or the pliable minds of your children either by cōmanding things vnlawfull or by hard vsage of them to prouoke them to any vndutifulnesse towards you or to haue no courage or comfort to do the things required of them The summe of all which is an Exhortation which the Apostle giueth to the most straightest bonds amongst men The first of the Wife and Husband Which are the straightest bonds betweene men The second of the Parents Children But first we are to speake of the last verse of the other text Whatsoeuer yee do or say c. The Apostle Verse 17. had trauelled in setting forth vnto them many speciall duties they ought to performe as Christian men and women And because it were an infinite thing to set downe all duties perticular to Christians he wisely comprehendeth all both those duties spoken of before all other duties in this verse saying Whatsoeuer yee say or do let all be done in the name of our Sauiour Christ The like doth our Sauiour Christ who hauing spoken in the 5. and 6. and part of the 7. of Mathew of the duties to our neighbours doth comprehend all the duties which we owe to our brother in all the Law and Prophets in this Do as ye would be Math. 7. 12. done by So here the Apostle doth The like we haue 1. Cor. 10. Whether ye eate or drinke or whatsoeuer ye do 1. Cor. 10. 31. Note do all to the glory of God Here we haue a very Notable rule that we should not speake nor do any thing but that which we may commend vnto God in prayer And therfore euery man ought to purpose with himselfe in the day to do nothing else but that which is good and right and this will be a meanes to keepe him from whoring drinking all vnhonest things when as he is to do onely that which he should desire a blessing in prayer of God in and for which after we are to returne to God in thankes-giuing againe which none is so sencelesse as that hee will do for his sinnes and wickednesse he hath committed And indeed there is no good thing whatsoeuer a man doth as to speake of Law Physicke c. which of themselues are good and therefore cannot be good vnto vs though to others they may be vnlesse we commend them vnto the Lord in prayer Here also we are taught in that we are to pray to God and thanke God for all good things we say and do we haue them not of our selues but from the Lord. After the Apostle doth set downe a notable Exposition Verse 18. of the fifth Commandement 1. beginning at the duties of the neerest bonds and first hee setteth the duty of the inferiors to the superiors And first he sheweth forth the duties of those which owe commō duties together one to another mutually as husband and wife and then the duties of them ioyntly to those that are vnderneath them both And this is the order which the Apostle vseth who hauing set downe generall duties of Christianity before he now commeth to particular thereby insinuating that those that haue laboured to obserue the generall as of Holinesse Temperancy Long-suffering Loue c. they shall more easily performe these particular duties This is a notable doctrine and therefore we see Iethro counselleth Moses to choose such Exod. 18. 21. rulers to helpe him as hated couetousnesse This is a generall duty to hate couetousnesse noting that if they were faithfull in that they would be good Gouernours and Magistrates and Captaines And therefore we see Ioseph hauing all which his maister had Gen. 39. 5. 9. vnder his hand saue his wife is said to haue ordered all things well the reason is because hee feared God that is because he had the generall duty Againe therefore we see that seruants by the generall duty of doing their duty in the sight of God are perswaded to obedience to their maisters So that this is to teach vs to labour principally for to haue the loue and feare of God and to do our duties as