another to beare record So when Paul and Luke 10. 2. Acts 14. 12. Barnabas went together Paul spake and therefore they called him Mercury The end of the first Sermon The second Sermon COLOSS. CHAP. 1. VER 2. ad 6. 2 To them which are at Colosse Saints and faithfull brethren in CHRIST Grace bee with you and peace from God our Father and from the Lord Iesus Christ 3 Wee giue thankes to God euen the Father of our Lord IESVS CHRIST alwaies praying for you 4 Since wee heard of your faith in CHRIST IESVS and of your loue towards all Saints 5 For the hope sake which is laid vp for you in heauen whereof ye haue haue heard before by the word of truth which is the Gospell BEFORE the Apostle commeth to the substance and point of the Epistle he doth wisely according to his manner draw attention to that he speaketh of And therfore thereis as it were a Preface of the Epistle vnto the 14. verse For as in a house which is stately built there is a Porch to enter in by so the Apostle in this stately building of his hath first a Preface set before to draw attention which he doth first from the authority of the Epistle which we haue heard drawne from his owne person Secondly in the person of Timothy Next from the testification of the loue hee did beare vnto them from this verse to the end of the Preface which he laboureth in as a Minister ought to testifie his affection towards them whereby the word might bee more louingly receiued and accepted willingly and carefully practised Doct. 1 Which should be a duty of all Ministers that the people may be perswaded of the Ministers loue towardes them and then they will bee more easily perswaded by the doctrine he teacheth and in this the Apostle laboureth in all his Epistles And by how much the more hee is to deale sharpely with them by so much the more he laboureth in this point to let them know that it is done in loue That the people may thinke they must be very reasonable persons if when they know whatsoeuer the Minister speaketh yea euen that the sharpe reproues of their Minister are done in loue for their good yet they do not accept it And therefore in the Prouerb it is said that the woundes of a friend are better Prouerb 27. thē the kisses of an enemy And he were barbarous or rather A fit similitude a mad-man that for some grieuous disease being prickt by the skilfull Chirurgion if he will flee vpon him and be reuenged of him so when the Ministers lanch the soares of their soules in the Ministery of the word what a barbarous rudenesse is it to fal out with the Minister for it c. His loue he testifieth 1. by a louing salutation then by testifying that hee daily prayed for them both thanking God and desiring all good things for them and he proueth his prayer in a forme of thanksgiuing petition for them which he setteth downe Of the persons saluting we haue heard the parties saluted are the Colossians described by two titles first title Saints secondly Faithfull brethren For the first they are called Saints for two causes one without themselues in CHRIST the other wrought within them by the spirit of CHRIST by the spirit of sanctification Doct. 2 All that haue the feare of God are Saintes because they haue the righteousnes of CHRIST which is in heauen without them his sufferings are accounted theirs his fulfilling of the law is theirs which is a greater righteousnesse then the Angels haue being the righteousnesse of God as the Apostle saith Againe they are righteous in that being iustifyed they are also sanctified and haue a beginning and a care and indeauour to walke holily vprightly and sincerely for in some measure there is knowledge especially in some measure there is in them a sanctified vnderstanding memory will and Rom. 6. 7. 8. affection and an indeauour to do the will of God Vse 1 This serueth to cōfute the Man of Romes blasphemy which wil haue none to be Saints but those that he canonizeth Vse 2 Againe this serueth to reproue vs which are so far frō this that we will not abide to make profession of holinesse For if it bee told many of their wretchednes they wil say they are no Saints so they may say indeed their liues testifie it He that hath not Rom. 6. the spirit of CHRIST is none of CHRISTS Vse 3 Thirdly this ought to serue as a bridle to withdraw vs from sinne and vnholinesse that when any filthinesse commeth into our hearts to wrong our profession c. we should examine our selues doth this become me which professe holinesse Example we haue in Nehemiah that hauing authority from the King to build the Temple when a false Prophet named Shemagah whom hee tooke to haue bene a true Prophet had bid him hide himselfe in the Nehem. 6. 10. house of God because that night he should be laid in waite for and slaine He considering that hee was the Prince of the people saith shal I do thus Is it not a shame for me c. Where the consideration of his authority did withdraw him from this shamefull and cowardly thing And ought not much more the consideration of our high estate in CHRITT that are Christians with-draw vs from sinne Ought not wee much more to be ashamed of it which is so shameful and abhominable a thing Are not wee Kings as it is said Priests in Christ shall not wee hereby be Reu. 1. 6. with-drawne from sinne then which nothing is more base If a Noble-mans sonne giue himselfe to base things vnfit for his estate wee will rebuke him for it as from a thing vnfit him and will say to him doth this become a Gentleman c. And seeing we can rebuke him why can we not much more rebuke our selues of our sinnes which are farre more detestable and vnseemely for the children of God Faithfull 1 religious which haue receiued the Title 2. truth of God and submit their soules vnto it this the Apostle exhorteth Timothy vnto So that in that he 1. Tim. 6. 11. 2. Tim. 1. 19. saith some had made shipwrack of faith it is not ment of iustifying faith but of religiō in a good cōscience for religion cannot abide to ly in a filthy conscience Doct. 3 These two go together for whosoeuer is a Saint is truely religious working holinesse in the sight of God for none can be holy before God vnlesse he be truly religious before God for a man cannot bring forth good fruite before he be a good tree and hee cannot vnlesse hee bee a new creature bring forth the effects of a new creature Now to bee as a good tree is to be truely religious for those gorgeous workes as building Colledges c. if they be not of religion they are euill So contrary if a man bee
truely religious hee will bring forth good workes True religion hath the true fruites of it to Iam. 1. 26. 3. 17. 27. keepe himselfe from the lusts of the world and to visite the sicke the fatherlesse and widdowes So that if hee bee a Saint he is holy if holy he is religious if hee loue not holinesse hee is not religious make what profession hee can though it be neuer so good From the Titles we come to the benefits desired He wisheth 1 Grace 2 Peace Grace the fountaine of all goodnesse is God and the graces of his children are as springes and fruites that proceed from the meere grace loue and fauour of God which fauour and grace of God the Apostle wisheth to them Doct. 1 So that here we learne that all good things whatsoeuer come from Gods grace and mercy alone For if by works then not by grace for then grace were Rom. 5. not grace Secondly he wisheth Peace viz. all things necessary for this life prosperity health c. as is the manner of the Hebrews in wishing peace to vnderstand all outward prosperity Doct. 2 Hee setteth grace before peace to teach vs first to seeke for the fauour of God and then to looke for the fruits of the fauour of God But we vsually doe cleane contrary for we seeke first the fruits of Gods grace for peace wealth prosperity c. and not care for the grace and loue of God But our looking for those things without hauing the loue of God is nothing He that hath all things hath nothing vnlesse he haue Gods fauour but hatred of God our gold no gold our peace no peace our loue of parents and of men hatred of God And better were it that wee had none of all these then to haue them without the loue of God â— CHRIST The Prophet when as two Kings came against Ahaz telling him hee should bee defended Isa 7. 2. from those Kings howsoeuer Ahaz was a wicked King would not beleeue it yet he tels him a signe 2. King 16. 2. 3. Isa 7. 14. and token of it that a Virgin should conceiue and beare a sonne c. Noting therby that all benefits whatsoeuer are from God in CHRIST alone And therefore if we seeke for any thing out of CHRIST wee seeke amisse and if wee desire any thing before the Note loue of God we do as harlots which loue the gifts better then the persons that giue them In that hee saith Grace and peace from God our Father and from the Lord IESVS CHRIST Hee there shutteth not out the Holy Ghost as though it came not as well Note from him as from the Father and from the Sonne For in the word grace the Holy Ghost is included seeing that grace is the gift of the Holy Ghost alone Doct. 3 We praise God viz. He Timothy Here consider that they giue thankes to God alone because all grace mercy both of eternall life and the comforts of this life come from him and therefore our petitions are to be made to him for them and praise to be rendred vnto him for enioying them Question Quest How can this be did he not preach eate and drinke and apply his occupation Answere Ans Here the Apostle meaneth that he kept a constant course of prayer for them And to the Thess he saith Pray without ceasing where as a man is bound to 1. Thess 5. 16. do his businesse in his calling also but the meaning is to keepe a constant course dayly of this duty Therefore the sacrifice in the Law which was done morning and euening is called a continuall sacrifice because of the continuall course of it so here he meaneth that daily so often as they pray they make mention of them in their prayers Doctrine The duty of all Christians to keepe daily a continuall course priuately in prayer More particularly the minister is to pray for his people not only in the Church but priuately at home as the Apostle here did And therfore we must not thinke our selues discharged of priuate prayer for publicke Which sheweth it is a dutie of all Christians as to pray in the Church so also to pray priuately in their families and also by themselues and therfore to set a time apart for that purpose Reasons of it are great Reasons of priuat praier first there is no man or woman of what state soeuer but they haue particular sins which euery one hath not For when they pray in the house they desire pardon of sinnes which are common to the house but I may haue committed a sinne the which they haue not and I may haue receaued particular blessings which others haue not and I haue need of some particular blessing in my place that others haue not need of And therefore it is necessarie that we should make a choise of some particular time wherein by our selues we may haue recourse to God Wee giue thankes whensoeuer he prayed he gaue thanks and for that he prayed he gaue thanks For howsoeuer there were great faultes in the Church Note yet he is thankfull for some good thing left them But such is the corruption of our dayes that howsoeuer we are most especially bound to this duty of thanks-giuing as being the duty of the Angels and that which after this life we shall only performe in heauen yet though both priuately publikly we wil peraduenture pray and aske still of God we are negligent in rendering thanks God the Father of our Lord Iesus Christ whereby God is discerned from all other Gods In the Law he was deserned by the God of Abraham Isaac and Note Iacob but this is a more excellent difference which here the Apostle giues that our God is the Father of our Lord Iesus Christ not the God of the Turkes and Infidels c. Then is set forth the cause of his thanks Viz. for their loue and faith Quest Quest Why doth the Apostle giue thanks and prayeth for them which were called already Why doth he not rather pray for heathen and wicked men that ly groueling in their sinnes Answer we are bound indeed to pray for all But we 1. Tim. 2. 1. are more specially bound to loue and pray for those Gal. 6. 10. that are called already for as God shewes more tokens of his loue to a man so must I shew more and more tokens of it For howsoeuer Gods loue cannot increase yet the tokens of it increase but ours must increase as we see the tokens of Gods loue to increase towards any The degrees then of our loue and of our prayers towards others are that we are bound to pray for all but especially for those that are of â—he houshould of faith and amongst them for Ioseph viz. for those that are afflicted and amongst them that are in affliction we are especially to pray for those that suffer for the Gospell sake The end of the second
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
be considered in the Persons Things belonging to the persons In the persons to be considered whether they haue knowledge that they be gently taught If they haue knowledge and yet no conscience they must vse sharpe reprehension laying the iudgements of God to wake their sleepy conscience If there be both then vse partly threats partly gentle dealing If any be cast downe then to giue them comfortable exhortations laying the mercies of God before them For if men be secure hauing knowledge then to lay the promises of God before them would harden them more so contrariwise in dispairing Further it is to be considered whether they be children or men and then they must if they be Babes haue milke if strong they must haue stronger meat Further in regard of the sinnes of the persons consider whether publicke or priuate if priuate at least to a few if it be publikely reproued it is a want of wisedome If publike then publikly not priuately to be reproued Againe consider whether the sinne be of infirmity or of maliciousnesse if of malice and contempt it must be more sharply pricked through Thus of the faithfulnesse of the Minister to preach CHRIST both by the Doctrine and also by the admonition to giue a point to it that the Doctrine may enter through We haue also heard of the wisedome of the Apostle The end of all this teaching and admonishing is to make men perfect alluding to the sacrifices of the Priest in the law For though the minister be no sacrificer Note as the wretched Papists doe make of them yet there is a resemblāce in the Ministers to the law that by the word of God the people are as it were killed and cut to be a fit sacrifice vnto God and therefore all this care and wisedome is to be vsed that they may be acceptable to God Doctrine Here the Ministers are to learne a good lesson that they are not to content themselues with a beginning that the people be entred onely nor the people content themselues with beginning that they thinke it enough that they are altred in iudgement c. but they must still labour to grow and increase to perfection as we pray in the Lords praier to do the wil of God like the Angels in all redynesse and willingnesse And we must grow and not be dwarfes in Christianity but still to grow for in Christianity Note there is no old age but in the oldest age is a growth till such time as all rebellion and imperfection be taken away in the kingdome of God Lastly is set downe his diligence wherein he laboured Verse 29. signifying a labour with wearinesse till he had spent his strength as Esay saith of our Sauiour CHRIST that he spent his strength in his Ministery Doctrine And further the Apostle contents not himselfe with that but saith he striueth This is the duty of a good Minister to labour continually and therefore he is compared to a husband-man that winter and sommer neuer ceaseth and this labour must be with paines and therefore compared they are to haruest-men that labour in the heat of the Sunne Another similitude he vseth that he striueth taken from lawyers and counsellers at the bar and from souldiers with their enemies Where he noteth the duty of the Minister not onely to labour in doctrine Note and admonition but also to set himselfe against any thing that may let and hinder the Gospell And therefore it condemneth those that content themselues with deliuering the word for that is not enough but they must labour to preuent by all striuing that which may arise and hnider the Doctrine deliuered Last of all he sheweth that the Lord blessed his labour in the ministery and prospered him which howsoeuer the Ministers cannot alwaies looke for so full a blessing yet the ministers haue this to looke vnto and whereof they may be sure that they bring the sweet sauour of CHRIST vnto God whether in the saluation or in the condemnation of them that heare them The duties then of the Minister are 1. to preach CHRIST secondly to doe it with faithfulnesse wisedome and diligence Thirdly to striue and struggle vsing all indeuour to aduance the kingdome of their Master and to hinder the proceedings of the Deuill against it The end of the 13. Sermon The 14. Sermon COLOSS. 2. V. 1. to the 8. 1 For I would yee knew what great fighting I haue for your sakes and for them of Laodicea and for as many as haue not seene my person in the flesh 2 That their hearts might be comforted and they knit together in loue and in all riches of the full assurance of vnderstanding to know the misterie of God euen the Father and of CHRIST 3 In whom are hid all the treasures of wisedome and knowledge 4 And this I say least any man should beguile you with intising words 5 For though I be absent in the flesh yet am I with you in the spirit reioycing and beholding your order and your stedfast faith in CHRIST 6 As yee haue therefore receiued CHRIST IESVS the Lord so walke in him 7 Rooted and built in him and stablished in the faith as ye haue bene taught abounding therein with thanksgiuing WE haue heard in the former chapter how the Apostle hath deliuered a short sūme of the holy Doctrine of the Gospell recommending the same by sundry arguments some drawne from the excellency of the Doctrine and from the matter of it CHRIST and from his owne Ministery faithfulnesse and dilligence Now he entreth into another doctrine for hauing set forth the excellency of the doctrine hee now setteth forth the remedies of certaine errours which might haue ouerturned them from the doctrine And first in these verses as before hee had made a preparation so now he maketh another preparation for the conuincing and reprouing of those errours that were risen vp among For wee know how wee are cleaued vnto our errours and corruptions and how hardly remoued from them And therefore the Apostle doth here by this Preface lance as it were their hearts by shewing them his exceeding care and loue towards them As if hee should say That which I said of my Verse 1. grieuous labour and strife for all men is truely verefied of you for I would not haue you ignorant of the great a gony and strife that I haue for you and for those that are in the Church of Laodicea and others about you in the country of Phrygia notwistanding that they neuer did see my person And my care and thought is that through the Preaching of the Gospell you might be comforted at the very heart by a knitting setting together and compacting of your minds through loue one to another and through all aboundance of perswaded vnderstanding and acknowledgement of the mystery of God that is to say of the Father and of CHRIST In which CHRIST are all the treasures of wisedome and knowledge treasured vp but yet hidden
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
in the sight of God which is a meanes to helpe vs in our particular calling And as it is a true thing that if I loue all men and performe duty to all men as much as I can then much more will I do it to my wife children those that depend vpon me according to this Rule of the Apostle And as that is true so also the diligent and true performance of the duties of our particular calling is a great meanes to helpe and to confirme vs in the generall duties 1. Rom. The Apostle taking an oath and calling God to witnesse confirmeth the faithfulnesse of his oath by his faithfulnesse in his particular office of his Ministery And to Timothy hee saith 1. Tim. 3. 5. that he that is not able to gouerne his wife and family priuately is not fit to gouerne publickely in the Church or Common-wealth For the particular duties first of Wiues In the Epistle to Titus though the Apostle requireth Loue of Tit. 2. 4. the yonger wiues to their husbands and children yet they are not so ready to bee behinde hand in Loue as in this duty of Subiection for when she is admitted to the friendly and amiable vse of her Husband that she hath Power ouer his body as he of hers therefore 1. Cor. 7. 4. she thinkes she is shut out from subiection to his authority and therefore it is that the Apostle so stands especially vpon that duty of subiection for concerning loue it is vsually more exceeding in women then in men And therefore Dauid in his verses on Ionathan saith 2. Sam. 1. 26. his loue exceeded the loue of women But he insisteth vpon her obedience And hee bringeth this reason because it is comely It had beene a notable reason to haue perswaded her to subiection because the Lord commands her will to bee subiect vnto her husband And howsoeuer before the fall she Gen. 3. 16. 1. Cor. 14. 34. was subiected vnto him yet after the fall her yoke was heauier therfore the Lord saith Thy wil shall be subiect to thy husband he shall rule ouer thee Againe as 1. Cor. 11. 9. Hee might haue said the woman was made for the man not the man for the woman And Gen. 2. 18. the woman was taken out of the man not the man out of the woman And a more notable reason is in 1. Tim. 3. 14. The woman was deceiued not the man for hee was led away by affection to her and was not deceiued And to Titus the Apostle rendreth another reason of this Tit. 2. 5. subiection least the Gospell be euill spoken of therefore the wiues should be subiect to their husbands But here the Apostle rendreth this reason that it Note is comely because women delight in neatenesse and comlinesse And howsoeuer they thinke it a disgrace to be subiect yet the Apostle saith this is more comely to be subiect And S. Peter standeth much vpon it 1. Pet. 3. 1. 2. 3. 4. 5. 6. teaching that the comlinesse of a woman which is most comely in the sight of God is that she be quiet humble and obedient And therefore if women will haue their rings Iewels and bracelets as an ornament and comelinesse to them let them bee decked with this to bee humble in obedience to their husbands And yet this subiection is restrained that it be in the Verse 18. Ephe. 5. 24. Lord if hee bee too seuere and command things not fit yet she is not to reiect the yoke of obedience but go vnder it but if hee giue commandement contrary to God shee is not to obey therein following the Apostles rule It is better to obey God then Man Acts 4. 19. Then hee setteth downe the duty of husbands Verse 19. And howsoeuer there are many duties inioyned thē yet the principall duty the Apostle requireth is loue because men are vsually short and cold in that affection Indeed in the affection and loue for fornication they will be oftentimes exceeding hot but in this true loue are farre short and too strait-laced The Apostle setteth forth this affection of a man in Ephe 5. saying that he should loue his wife as his Ephe. 5. 28. 1. Pet. 3. 7. owne body And the reason is because shee is weaker and full of infirmities and weakenesses and therefore he is to couer them by loue For if he haue maymes or Prou. 10. 12. blemishes in his body hee will bee ready to vse all meanes to hide them so must the man do to his wife being his owne body And the Apostle Saint Peter sheweth a generall 1. Pet. 4. 8. duty of loue to couer many infirmities Aboue all things saith he haue feruent loue for lour shall couer the multitude of sinnes And the Apostle saith further Note hee is not to bee bitter For loue hath no gall in it and therefore the husband is to exercise his loue toward his wife by auoiding all manner of bitternesse toward her The twenty and 21. are handled in the next Sermon The end of the 27. Sermon The 28. Sermon COLLOSS 3. V. 22. 23. 24. 25. 22 Seruants be obedient vnto them that are your Maisters according to the flesh in all things not with eye-seruice as men pleasers but in singlenesse of heart fearing God 23 And whatsoeuer yee do do it heartily as to the Lord and not vnto men 24 Knowing that of the Lord yee shall receiue the reward of the inheritance for yee serue the Lord CHRIST 25 But he that doth wrong he shall receiue for the wrong that he hath done and there is no respect of persons THE Apostle commeth from the generall duty belonging to all Christian men to the perticular duties of men in the houshold And hauing spoken of the duties of husbands and wiues and of parents and children hee commeth now to the last couple in the houshold of Maisters and Seruants As if hee should say You seruants from a minde subdued obey your Verse 22. The Metaphrase Maisters whose commandement ouer you is but for a time whiles you are in this fraile estate and that in all things which may stand with the keeping of a good cōscience Now your seruice must not be alone when your Maister stands by and looke on as seeking onely to please your Maisters but in singlenesse of heart as fearing God whose eye is alwaies vpon you when your Maisters eye is off Your seruice ought also to bee voluntary and cheerefull as that which is due to the Lord who loueth a cheerefull giuer and not as vnto man that cannot discerne whether it be done frankely Knowing that you shal receiue in reward from the Lord life as an inheritance which hee will freely as vpon his children bestow vpon you for it ought to vphold you in your dutifull seruice that you serue not so much your Maisters which are but men and therefore sometimes vnthankefull and vnable to recompence but the Lord
duty we owe to all men but especially to those which are ouer vs as the Magistrates though 1. Tim. 2. 1. 2. euill much more if they be religious And as for others so for the Ministers wee are to bee carefull to 1 Reason why Ministers should bee prayed for 2 Reason pray for them because the Lord hath set them to be the speciall meanes of his glory in the ministery of his Word wherein they aduance the kingdome of Christ Againe they are the meanes of our calling by deliuering the word of God for vs and therefore they are the ordinary meanes of our saluation Againe they are to be prayed for because in their 3 Reason fall the Diuels kingdome is exalted And contrariwise by their standing the Diuels fall is procured and the kingdome of God aduanced And we are to pray for them that they may both teach admonish Note comfort and exhort and reproue vs for our good And the Apostle teacheth them the cause why they should pray for him viz. that he may be losed viz. seeing now he was in prison and could not preach as before time indeed being bound yet the word was not bound for he laboured by Letters and Epistles which hee sent abroad to this Citty and that Citty And therefore he wils them to pray that he may haue free liberty to speake and therefore compares the opening of his mouth to a doore that it may be throughly opened to preach the whole will of God to all men freely without any flattery or restraint And he giueth a reason that they should pray for the opening of their mouthes because it is a Mystery signifying that the Gospell is a hid thing a thing hid from the wit and reason of men for howsoeuer the knowledge Note that there is a God and the creation be no mysteries because euery one hath that knowledge naturally in him though the Atheists would gladly put out that light yet the redemption by our Sauiour Christ is a mystery hid from the reason of Men and Angels before it was reueled Againe it is a mystery because in a sort it was hid from the Iewes before the comming of Christ being not so plainly knowne as afterward And seeing it is a secret of God we ought to desire to Vese haue it opened as men will be desirous to know the secret councels of a Prince when they are published And he saith further that they pray that hee may Verse 4. speake as he ought to speake which is in Matter Manner Matter that he may teach the truth of God and all the truth of God as the Apostle saith to the Ephesians Secondly that hee may preach that is was profitaâ—le and therefore not those things that tend to breed contentions Thirdly men ought not onely to pray that the Minister speake truth that profitable truth but those things especially which the people haue most need of for some things are more needfull for one people then for another The Manner that it be done with the loue of God sincerely and with the loue of the people and desire of their good and that it be done not with the feare of any man or pleasing any nor of enuy malice nor any other euill affection and boyling of heart But as the Apostle Peter saith Let him that speaketh speake as the 1. Pet. 4. 11. words and Oracles of God Thus much of the duty to God Towards Men he exhorteth to duties also for he Verse 5. saith Walke wisely towards them that are without In the Epistle to the Ephesianâ— he vseth the selfe-same words Ephes 5. 15. but there generally towards all men But here he vseth it particularly to walke wisely to those that were without For besides Christians there were in this Citty Heathen men vncalled and Iewes which held of their ceremonies and therefore the Apostle willeth them to walke wisely because the corruption of men is ready to catch any thing against the Gospell by the professors of it speaking ill of it if they spy euill in them And also errour is like to a Canker that if it Asimile begin it spreadeth further and corrupteth as it goeth 2. Tim. 2. 15. The end of the 29 Sermon The 30. Sermon COLOSS. 4. V. 7. to the 12. 7 Tychichus our beloued brother and faithfull Mininister and fellow seruant in the Lord shall declare vnto you my whole state 8 Whom I haue sent vnto you for the same purpose that he might know your state and might comfort your hearts 9 With Onesimus a faithfull a beloued brother who is one of you They shall shew you of all things here 10 Aristarchus my prison-fellow saluteth you and Marcus Barnabas sisters sonne touching whom ye receiued commandements If he come vnto you receiue him 11 And Iesus which is called Iustus which are of the circumcision These onely are my work-fellowes vnto the kingdome of God which haue been vnto my consolation WE haue heard how the Apostle hauing first admonished and taught of the things belonging to all Christians proceeded to those things which belonged to euery particular estate of Christians And now he shutteth vp his Epistle with certaine other things which are neither generall nor particular but of a middle sort In the loue and care I beare vnto you I haue sent Tychicus vnto you who shall informe you of all my estate whereof I know you will be glad to heare whom that you may receiue as it becommeth I commend vnto you for a brother worthy to be beloued also for a faithfull Minister and my fellow in the Lords seruice Whom I haue sent as to let you vnderstand of mine affaires so to know what case you are in thereof to make report vnto me and especially that he may comfort you at the heart against the storme of persecution raised against you And with him that the embassage may haue more authority and that in the mouth of 2. witnesses the things concerning you or me may be better assured I sent Onesimus a brother both faithfull and worthy to be beloued howsoeuer he hath slipped in time past who is also one of the members of the same Church these two shall giue you to vnderstand of all things that may concerne you that are done in those parts Aristarchus in loue saluteth you So doth Marke and Iesus whom that you may be prouoked to loue againe I would haue you to vnderstand that touching Aristarcus he is me fellow prisoner for the Gospell touching Marke he is sister sonne to Baraabas that not able seruant of God of whom you haue had commandement that if hee come vnto you you should receiue him accordingly And touching Iesus his conuersation hath bene such as thereby he hath gotten the surname of Iust And of them all three together there are great causes why you should respect them for that they are of the race of the Iewes with whom God hath made speciall couenant especially seeing
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
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
difference betweene men seeing all naturally are in the same case and state of guilt The answere is that it is the Lords owne will his good pleasure and good-will Doctrine Where we are to consider that in our selues there is nothing that can merite this For nothing but nought can come frō the fountaine or puddle rather of our pollution and corruption Againe it is not the fore-seeing of the good works Note which God saw we should do for it is false that many wretched men enemies to the free saluation of God euen such as make some profession say that it was the good workes God foresaw in Iacob which made God to choose him and euill workes in Esau to reiect him But here the Apostle cutteth of all that that it is Note the will of God that doth it and whatsoeuer he willeth is iust righteous which men can not do And therefore it is a wretched thing that men wil cal the will of God to the barre of their owne wil-wits and reason Thou hast hid saith our Sauiour these things Math. 21. 25. 26 from the wise and it is so because it was thy good pleasure The pot doth not reason with the Potter why hee made one to stand vnder the bed another for a better vse and yet vile and wretched men will reason with God why he doth this But we are to learne to rest contented with the will of God for that is a marueilous saucinesse in men For will not a Maister Note count it a great malepertnesse if his seruant rise vp controule him and is it not much more vile malepartnesse and saucinesse to rise against God Vse And this is a notable argumēt to stir vs vp to thankfulnesse obedience vnto God seeing it is onely the good wil mercy fauour of God It serues to stir vs vp to thankfulnesse vnto God more notably then if he did it through foreseeing our good workes As the seruant which hath receiued benefites from his maister of good will it will make him more thankfull and bound to his maister Moreouer the Gospell is commended from the Another commendation of the Gospell subiect and matter for as the Trades and Arts that haue more excellent matter are more esteemed as Gold-smiths Printers and those that sell silke and Sciences also are commended in regard of the excellency of the matter as Law more excellent then others and after Physicke So the Gospell is more singularly commended by the matter which is Christ to whom God hath reueiled his will and therefore the Apostle would know nothing among the Corinthians but Christ and him crucified and Christ is the 1. Cor. riches glory and mystery of his father Now seeing all these things men effect and they are all in Christ and are offered in the Gospell what a madnesse is it that men so little regard it Men desire to be rich Now our Sauiour Christ Note hath all the riches of his father and he hath all honor glory in his father hath the secrets of his father being in his bosome yea such secrets that the Angels stoope to looke into And all-be-it these bee not transitory riches and honour but indure for euer yet we seeke not after them Christ is commended to be the hope of glory 1 he Thirdly by whom we looke for glory and blessednesse for euermore which selfe-same words the Apostle vseth 1. Tim. 1. that he is the Apostle of God and of our Lord Iesus Christ our hope 1. Tim. 1. 1. Doctrine All that are true Christians are perswaded of the loue of God towards vs in CHRIST and do by hope expect and looke for the enioying fruition of that fauour which is eternall life And therfore it standeth with vs to examine our selues whether we haue this hope expectation whether we long desire after it and breath after it as the Hart after the waters being smittē so whether we do breath long for euerlasting life Let vs examine whether if we might enioy Note all the comforts of the world pleasures of this life vp to the knees whether we would desire to liue and continue in thē then be we sure that we haue not the hope of euerlasting life those heauenly ioyes then be we sure we neuer beleeued aright For it is a tokē that if we be thus nayled to the earth we haue not felt how good Christ is for if we did we would contemne all these things to enioy him and liue with him In the two last verses is cōmended the excellency Verse 28 29. of his Ministery for if the Colossians haue a sufficient Minister then they should cōtinue in the loue obedience of the Gospel For mē if they find a hole in the Ministers coate they think it is a good cause to leaue the Gospel And therfore to remoue that obiectiō the Apostle vrgeth the sufficiency of his own Ministery Here 2 points in our Apostles Ministery are to be considered 1. his faithfulnes 2. his care diligence painefulnes For his faithfulnes it is noted in that he is said to admonish all Where we are to note that the calling Note of the Apostle was an extraordinary calling whereby he had the field of the whole world to Till But the Ministers now a daies haue onely a plough-land in one Congregatiō to Till therfore that calling ceased Again herinis the faithfulnes of the Apostle that as al were cōmited to him so he cared for al So is the duty of euery good Minister that euery one that is committed to his charge yong or old of what state or conditiō so soeuer is to be regarded by him Furthermore it is againe to be noted that hee did teach and admonish them whereby is meant all those means of setting an edge of the Gospel that it might peirce and go through as admonishing rebuking the froward exhorting of all sorts the good by perswasion In the doctrine reproofe reprehension all these are contained in the word admonition And the word signifieth as much as a laying of any thing to the heart which is done by all those meanes So Note that we see how necessary it is to haue the word Preached and applyed and therefore far be it to bee content with bare reading For it is not enough that there be knowledge to enlightē the vnderstanding but that the affections be moued and the conscience bee wrought that men may be with-drawne from euill stirred vp to good And therefore those that are reproued are to yeeld obedience vnto the reproofe reprehensiō And the Apostle further shews that he doth both teach admonish in all wisedome This is necessary in euery Minister for as the steward Note is not onely to lay out that they receiue for the family but to giue euery one according to their state sicke or whole so in the Ministers This wisedome is to
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
and conuersation And heere the Apostle sets forth 1. those things that are generall to the 18. verse of this chapter and then certaine perticuler duties of Parents Children Maisters and Seruants and after hee returnes againe to giue precepts vnto them all in generall Being through faith ingrafted and incorporated The Mataphrase Verse 1. into Christ as hath bene said and as your selues professe as touching sinne dead and buried with him and as touching newnesse of life quickened and risen againe Now if in truth you be risen with Christ then as Christ rising remained not 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 and seeking after the graces that come from aboue ascend vp whether he is gone The summe of all which is a generall exhortation to holinesse of life and sanctification The parts are two exhortations 1 To newnesse of life 2 To mortification day by day till wee bee slaine by death it selfe There are some things to be learned of the comparing that before with this 1. After the Apostle had laid downe the grounds of true doctrine and ouerthrowne the false he now teacheth wholesome duties of good life Whence we learne that except wee be grafted into CHRIST wee cannot possibly bring forth any good workes And therefore the Apostle layeth down first the doctrine of Iustification by CHRIST alone And therefore if men haue not faith the best workes are sinne not to speake of Nunneries which are the nests of vermine Further this is to ouerthrow the Papists that thinke by the naturall power they bring into the world before any grace is giuen them of God they can do good works and after they merit and deserue it whereas it is euidently taught heere they are all sinne before they be grafted into CHRIST A second thing is that the Apostle vpō the doctrine of Christianity buildeth good works And therfore in the Epistle to the Romans he telleth that nothing can bee done without faith then after hee exhorteth to Rom. 14. 23. good workes So to the Galathians hauing Preached faith in CHRIST hee perswadeth them to doe good workes In vaine wee make profession of good workes and bring forth nothing in our life and conuersation Iam. 2. 26. Faith without workes is dead If a man knew all the things in heauen and the earth and he were mounted vp as high as the Angels yet if his life bee not answerable hee had bene better neuer to haue made profession When the Apostle hath spoken against Circumcision new Moones and Holy daies saue the Sabaoth of touching and handling a man will say what will you haue vs doe nothing of this then let vs set the cooke on the cooke let vs eate and drinke and make good-cheere and take our pleasure The Apostle answereth that the Lord hath not taken away the yoke to follow our owne lusts but to glorifie God thereby And therefore it hath beene found that they haue taken more paines to go to hell then others haue done because wee will not fast and pull downe our bodies but they condemne Papists almes because they giue none themselues 1. Point an exhortation to quickning and newnesse of life If yee haue bene raysed c. where the Apostle layeth vs to our tryall and giueth vs a notable tryall whether we are of CHRIST for then we are raised vp to heauen but if wee bee grouelings heere in the things of this life then wee are not risen againe but are on earth for all these go together for hee that is grafted in CHRIST hee is quickened and hee riseth with CHRIST for hee rose not on earth but into heauen Now let vs examine whether wee are risen with CHRIST which is if wee ascend which may bee knowne if we seeke the things aboue Seeke that is to haue a care for that a man seeketh he desireth to come vnto and takes care for and so the Apostle saith a man must study and muse with himselfe So Salomon willeth wee should dig and labour for wisedome otherwise it is no signe that we are risen with CHRIST Now let vs consider if wee bee in the number of those that seeke after heauen There are found many that seeke for things of this life and change countries to make themselues rich But how many haue come to seeke the word nay when they haue it brought to their dore they do contemne it these are far from being raised with CHRIST There are 2 things in seeking 1 Knowledge 2 Practise Now let vs examine whether our eares are bored and whether wee gape for knowledge as the earth doth for raine So saith Dauid when hee was in the wildernesse persued by Saul O how haue I desired to Psalme 63. come vnto thy Tabernacle though hee knew neuer so much Let vs labour to bee in the number of these but if we haue bene slacke in this then let vs see what we haue bene in the other for it is easier to know the will of God then to practise it Sitteth at the right hand i where we must continue in knowledge and practise as also to teach vs that CHRIST sits After he sets forth our seeking by the cause for if wee haue no sauour of the things that are aboue wee will neuer seeke them For till such time as wee haue aloue to the things aboue it is impossible to seeke for them And therefore it was well said that the delight doth perfect the action where the desire is there will bee doing Psal 119. MEM. O how I loue thy Law and therefore Psal 119. 97. my study is in it all the day long so that without loue we should not loue and study after it O tast and see how good the word of God is if you had once tasted it you would seeke after it The Apostle Saint Peter exhorteth them to auoid 1. Pet. 2. 1. 2. all malice guile and enuy and as new borne babes to desire the sincere milke of the word If you had tasted And hee saith tasted alluding to yong children newly borne that at first will not tast but the mother vseth some meanes but after they come to it so if we haue tasted of the word wee will seeke after it The end of the 21. Sermon The 22. Sermon COLOSS. 3. V. 2. 3. 4. 2 Set your affections on things which are aboue and not on things which are on the earth 3 For ye are dead and your life is hid with CHRIST in God 4 When CHRIST which is our life shall appeare then shall ye also appeare with him in glory WE are entred into the second part of the Epistle which is an exhortatiō to a good life drawne from the former in the first Chapter Set your 1. Loue not the things that are on earth Now wee are to know what things we are to sauour of that we sauour not
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
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