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
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
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
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
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
earth how can his short sufferings counteruaile eternal death Answere Answere he was not man onely but also God and therefore was able at once to satisfie for al the punishment due for euermore to his childrē seruants for his infinite God-head did sustaine his Man-hood in suffering especially on the crosse the night before Therefore it is said by the eternal Spirit he offered vp the sacrifice for vs suffering that and bearing that Heb. 5. which men and women should haue suffered for euer in themselues But our Aduersaries of the Church of Rome obiect Obiect of the Aduersaries we are not saued by CHRIST from all our sins and therefore they abused that place to the 3 of the Rom. expounding the former sinnes to be originall and the rest to be satisfied and wrought out by vs. Againe they say the punishment we are to worke out he hauing taken away the sinne originall But we haue proues for this against them for saith Solution 1. Ioh. 2. Iohn 3. the Apostle he is the propitiation for sinnes viz. euen all And in Iohn he is the lambe of God that taketh away our sinnes not that did but that doth take away as those that were so also those that are Againe for that they say CHRIST taketh away the sinnes only and not the punishment they doe greatly abuse God himselfe for in Esay 53. CHRIST Esay 53. hath suffered the punishment and therfore this were to accuse God himselfe of false-hood and cruelty that would promise the taking away of our sinnes and forgiuenesse of our dets by CHRIST and yet would exact the vtmost farthing at our handes what an vniust thing were this Obiection They proue this by Dauid that for his sinnes he was punished by persecution at the handes of his Sonne and driuen from his kingdome and after it is told him his sinnes were forgiuen Answer But it were iniury to punish sinne twise Now seeing the punishment is borne in CHRIST the children of God are not punished for that were infinit and could not be suffered but onely chastened For Reu. 3. saith God those I loue I chasten so that if it come from Heb. 12. loue it is no punishment Againe from the effect it appeares it is no punishment because it is for their good on whom it is laid and therfore no punishment For punishments are to destruction And the Apostle in the Epistle to the Hebrewes compareth Heb. 12. all the afflictiōs that God laieth on his seruants to the corrections which a father layeth on his child For a father correcteth his child for two causes first that he might be better for though he doe him neuer so much iniury euen to burne his house yet if he loue his sonne he will onely correct him seeking to bring him to good order Another cause is that by his example and correction the rest of his children may be kept the better in awe Euen so the Lord dealeth with his children as a louing Father chastising them for their good The end of the seuenth Sermon The eighth Sermon COLOSS. 1. V. 15. to the 21. 15 Who is the image of the inuisible God the first borne of euery creature 16. For by him were all things created which are in heauen and which are in earth things visible and inuisible whether they be Thrones or Dominions or Principalities or Powers all things were created by him and for him 17 And hee is before all things and in him all things consist 18 And hee is the head of the body of the Church he is the beginning and the first borne of the dead that in all things hee might haue the preeminence 19 For it pleased the Father that in him should all fulnesse dwell 20 And by him to reconcile all things vnto himselfe and to set at peace through the blood of his crosse both the things in earth and the things in heauen THE holy Apostle hauing entred into the declaration of the redemption brought vnto vs sets forth the Causes First what God the father hath done for vs Secondly what God the Sonne hath done for vs. And now he commeth to a notable description of God the Sonne to shew vnto vs that in him we haue a full and plentifull redemption As if the Apostle should say This CHRIST that you may know what a A Metaph. 15. plentifull rich redemption you haue in him to the end you may rest in him alone is thus set forth vnto you as foloweth As touching his person standing of both natures he is the most liuely and expresse image and caracter of God not onely of his qualities if yet there were any qualitie in the God-head but of his very nature and essence In whom we may behold God which is inuisible and touch him that is insensible which is the principall heir of all the creatures in the world in whom we that beleue haue right vnto them For by him are all things created in heauen and earth things visible and inuisible euen the Angels themselues to the worshiping of whom you are seduced And amongst them all of what degree or place so euer they be whether they sit in Thrones or whether they haue Lordship principally or power ouer other Angels and all things elsse were both made by him and for him Wherefore he is before all things and all things haue their continuance and are vpholden by him And as touching his office which he executeth in respect of both natures he is the Head of the Church which is his body and he is the first fruites and first begotten of the dead not onely in respect that himselfe is risen but also in that he is the Autor of our resurrection which is here begun and shall be perfected in the last day when he shall change these vile bodies and make them like his glorious body For in him it is the good pleasure of God that the grace of the spirit should without measure fully dwel That by him he might reconcile vnto himselfe all things making peace by the death of his crosse betweene God and all men whether it be they which hauing beleued in him before his comming are now in heauen or others which being on earth do beleeue in him Here there is a description of Christ God and man touching his Person whereby hee gouerneth all things Office whereby hee gouerneth his Church Summe a description of the excellency of our Sauiour CHRIST which consisteth of two parts One touching the gouernment of our Sauiour CHRIST which hee hath ouer all things in heauen earth and hell the other touching the particular rule ouer his Church First he is called the image of the inuisible God that cannot bee seene by the eye of man And not onely is ment here but none can so much as come to the vnderstanding of God by the eye of the minde But by our Sauiour CHRIST we see the God-head those that were aliue when hee was on earth did
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
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
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