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
in the sight of God which is a meanes to helpe vs in our particular calling And as it is a true thing that if I loue all men and performe duty to all men as much as I can then much more will I do it to my wife children those that depend vpon me according to this Rule of the Apostle And as that is true so also the diligent and true performance of the duties of our particular calling is a great meanes to helpe and to confirme vs in the generall duties 1. Rom. The Apostle taking an oath and calling God to witnesse confirmeth the faithfulnesse of his oath by his faithfulnesse in his particular office of his Ministery And to Timothy hee saith 1. Tim. 3. 5. that he that is not able to gouerne his wife and family priuately is not fit to gouerne publickely in the Church or Common-wealth For the particular duties first of Wiues In the Epistle to Titus though the Apostle requireth Loue of Tit. 2. 4. the yonger wiues to their husbands and children yet they are not so ready to bee behinde hand in Loue as in this duty of Subiection for when she is admitted to the friendly and amiable vse of her Husband that she hath Power ouer his body as he of hers therefore 1. Cor. 7. 4. she thinkes she is shut out from subiection to his authority and therefore it is that the Apostle so stands especially vpon that duty of subiection for concerning loue it is vsually more exceeding in women then in men And therefore Dauid in his verses on Ionathan saith 2. Sam. 1. 26. his loue exceeded the loue of women But he insisteth vpon her obedience And hee bringeth this reason because it is comely It had beene a notable reason to haue perswaded her to subiection because the Lord commands her will to bee subiect vnto her husband And howsoeuer before the fall she Gen. 3. 16. 1. Cor. 14. 34. was subiected vnto him yet after the fall her yoke was heauier therfore the Lord saith Thy wil shall be subiect to thy husband he shall rule ouer thee Againe as 1. Cor. 11. 9. Hee might haue said the woman was made for the man not the man for the woman And Gen. 2. 18. the woman was taken out of the man not the man out of the woman And a more notable reason is in 1. Tim. 3. 14. The woman was deceiued not the man for hee was led away by affection to her and was not deceiued And to Titus the Apostle rendreth another reason of this Tit. 2. 5. subiection least the Gospell be euill spoken of therefore the wiues should be subiect to their husbands But here the Apostle rendreth this reason that it Note is comely because women delight in neatenesse and comlinesse And howsoeuer they thinke it a disgrace to be subiect yet the Apostle saith this is more comely to be subiect And S. Peter standeth much vpon it 1. Pet. 3. 1. 2. 3. 4. 5. 6. teaching that the comlinesse of a woman which is most comely in the sight of God is that she be quiet humble and obedient And therefore if women will haue their rings Iewels and bracelets as an ornament and comelinesse to them let them bee decked with this to bee humble in obedience to their husbands And yet this subiection is restrained that it be in the Verse 18. Ephe. 5. 24. Lord if hee bee too seuere and command things not fit yet she is not to reiect the yoke of obedience but go vnder it but if hee giue commandement contrary to God shee is not to obey therein following the Apostles rule It is better to obey God then Man Acts 4. 19. Then hee setteth downe the duty of husbands Verse 19. And howsoeuer there are many duties inioyned thē yet the principall duty the Apostle requireth is loue because men are vsually short and cold in that affection Indeed in the affection and loue for fornication they will be oftentimes exceeding hot but in this true loue are farre short and too strait-laced The Apostle setteth forth this affection of a man in Ephe 5. saying that he should loue his wife as his Ephe. 5. 28. 1. Pet. 3. 7. owne body And the reason is because shee is weaker and full of infirmities and weakenesses and therefore he is to couer them by loue For if he haue maymes or Prou. 10. 12. blemishes in his body hee will bee ready to vse all meanes to hide them so must the man do to his wife being his owne body And the Apostle Saint Peter sheweth a generall 1. Pet. 4. 8. duty of loue to couer many infirmities Aboue all things saith he haue feruent loue for lour shall couer the multitude of sinnes And the Apostle saith further Note hee is not to bee bitter For loue hath no gall in it and therefore the husband is to exercise his loue toward his wife by auoiding all manner of bitternesse toward her The twenty and 21. are handled in the next Sermon The end of the 27. Sermon The 28. Sermon COLLOSS 3. V. 22. 23. 24. 25. 22 Seruants be obedient vnto them that are your Maisters according to the flesh in all things not with eye-seruice as men pleasers but in singlenesse of heart fearing God 23 And whatsoeuer yee do do it heartily as to the Lord and not vnto men 24 Knowing that of the Lord yee shall receiue the reward of the inheritance for yee serue the Lord CHRIST 25 But he that doth wrong he shall receiue for the wrong that he hath done and there is no respect of persons THE Apostle commeth from the generall duty belonging to all Christian men to the perticular duties of men in the houshold And hauing spoken of the duties of husbands and wiues and of parents and children hee commeth now to the last couple in the houshold of Maisters and Seruants As if hee should say You seruants from a minde subdued obey your Verse 22. The Metaphrase Maisters whose commandement ouer you is but for a time whiles you are in this fraile estate and that in all things which may stand with the keeping of a good cōscience Now your seruice must not be alone when your Maister stands by and looke on as seeking onely to please your Maisters but in singlenesse of heart as fearing God whose eye is alwaies vpon you when your Maisters eye is off Your seruice ought also to bee voluntary and cheerefull as that which is due to the Lord who loueth a cheerefull giuer and not as vnto man that cannot discerne whether it be done frankely Knowing that you shal receiue in reward from the Lord life as an inheritance which hee will freely as vpon his children bestow vpon you for it ought to vphold you in your dutifull seruice that you serue not so much your Maisters which are but men and therefore sometimes vnthankefull and vnable to recompence but the Lord
Sermon The third Sermon COLOSS. 1. 4. 4 Since wee heard of your faith in CHRIST IESVS and of your loue towards all Saints WE haue heard the last day of the prayer and of the thanks-giuing giuen by the Apostle vnto God for the Colossians Now followeth to speake of the causes of the thankes-giuing the matter was for their faith towards CHRIST and loue towards all Saints these are the causes of the thankes-giuing and prayers the Apostle made daylie and ordinarily for the Saints at Colosse Doctrine These thinges we are to pray and giue God thanks for especially in others Quest Quest How cometh it to passe that there being diuers guiftes bestowed on the Colossians yet the Apostle prayseth God and prayeth to him for these onely Seing there is nothing but which is receaued from God all he is to be praysed and prayed vnto for them especially seing he before wished them peace Viz. All temporall benefits and hauing prayed to God for these why did he not thanke God for them as health peace c Answer The reason that the Apostle made choise of faith and loue not of other though he Faith and charitie are graces chiefly to be desired and God is chiefly to be praised for them as being the Cardinall vertues of Christians was not vnmindfull of them is to teach vs what gifts we are especially to pray for desire of God and to giue thanks for being receiued Where he meeteth with the corruption of men that will pray and desire worldly thinges and will labour mightely in the comforts of this present life and neuer make mention of these which are principal whereas the other are but sweepinges and those thinges which are to be cast to dogs in comparison and as dung and drosse nay lesse then nothing in comparison of CHRIST and the thinges belonging to him which are of most singular price As if a man Note should be carefull for the hangings of a house and haue no care for a house to put them in or to lye in and for the bosses of the bridle and not the bridle for the traps of the horse and haue neuer a horse to ride vpon And therefore the Apostle sets downe these two notwithstanding he gaue God thankes for euery blessing they had receaued Perticularly he first bindeth and limâ—teth faith to Christ is the obiect of faith the obiect which is CHRIST by whom by our faith we lay hould on God and his promises therefore CHRIST saith Beleeue in God but beleeue Ioh. 14. 1. in me also as if he should say ye cannot beleeue in God vnles ye beleeue in me first for none can see the father but by the sonne And as the Apostle saith God dwelleth in light that none can come vnto but by 2. Tim. 6. 16. CHRIST without whom we are vnto God as stubble to the fier And as a man cannot looke on the sunne without Note hurt of his eyes vnles there be a cloud betweene so God the father sonne and holy Ghost is as a sunne that vnles the cloud of CHRIST the mediator come betweene vs we cannot behold the sunne-shine of Gods glorie And without the screene of CHRISTS mediation we cannot come neere to God which is Heb. 12. 29. a consuming fire Now by CHRIST we come neere to God boldly and lay hold on him Doctrine Further here he sets forth that we are not to beleue in any but CHRIST not in any Angel or Saint as the Virgin Mary as the Church of Rome and the Papists wretchedly expound the Articles of our faith For faith onely layeth hold on God and cannot be communicated to any Indeed loue spreadeth it selfe to men but faith is onely in Gods promises For as it is said Thou shalt â—oue the Lord thy God Deut. 6. 5. Et. 10. 20. and him only shalt thou serue and sith faith is the chiefest worship and seruice of all and the instrument of Math. 4. 10. all true worship it ought onely to layd hold on God in CHRIST Loue to the Saintes here we see to whom loue properly belonges namely to the Saintes who are as we haue heard iustified by CHRIST and haue his righteousnesse imputed vnto them and haue the beginning of holinesse in them which is the true feare of God The Apostle doth not here shut out all men euen those that are aliens from the house of God for the Iewes Turkes c. are our neighbours and of our flesh as the Apostle saith and therefore to be prayed for Here we are to examine our selues whether we haue true loue or no Viz. if we loue the Saints Viz. those that are ioyned to vs in the bond of Christianitie for our loue is vsually so strait laced that it cannot goe from our selues and if it goe to our wiues and those in our house yet so poore it is that it cannot goe out of our doores ouer our threshold where as we are to loue others euen those that hate vs to speake well of those that speake ill of vs. Math. 5. And our loue must be to all the Saintes to the poore aswell as to the rich whom Saint Iames meeteth with and sayeth If a poore man though of the true religion come in he is bid to goe behind the dore and to sit at our foot-stoole if one rich he is Iames. 2. 3. 4. exalted whereas true loue doth embrace euen all that doe professe the truth Here Saint Iames discouereth the hipocrisy of men in their excuses why will they say are not we to loue our neighbours and the rich men are our neighbours True he is your neighbour but if you loue him why doe you not loue him also that is poore which is more neare peraduenture if he be a professor and againe if your loue be to the rich because of the commaundement of God then ye will loue the poore aswell as the rich As if for the loue of God ye abstaine from adultery theft murder c. Then ye will abstaine from all other sinnes which are of the same nature all the commaundements being of the same nature comming from God who is one and the same and therfore if I abstaine from one sinne for the loue of Note Gods sake I will aswell abstaine from another for that cause And therefore this condemneth the common practize of men that being blamed for some one sinne as drunkenesse c. will say I am no theefe no murderer c and so will iustifie himselfe But if he haue no conscience of that sinne he is guilty of all Iames. 2. 10. other Indeed a man by infirmity may faile and be inclining to one sinne more then to another but if he haue no strife against it nor hatred of it it is a sure token that he is guilty of all other sinnes and hath no true hatred of any He confirmeth their faith and loue by the true end that there being a true end of
should bring forth fruite but much more in the time of the Gospell And therefore the Prophet saith the least basest and weakest of the people of God at that time shall be as Dauid and he that is as Dauid shall be as an Angell of God Wee know how valiant and couragious Dauid was so shall the weakest in the Gospell To increase in knowledge is another point of Verse 10. walking worthy of God as to bee endowed with the graces of God so to encrease both the Ministers and others in the knowledge of God that is in the knowledge of the will of God and to bee quicke-sighted in the same In the beginning of the booke of Prouerbes there is a saying which may Prou. 1. 4. bee referred to all the Scripture That the Prouerbes of Salomon are such as the least child that hath wit and the hardest man of capacity the simplest may profit by it to knowledge and there is not the wisest man in the world but may learne wisedome thereby and may wax more wise and so it is to bee said of all the bookes of the Scripture Obiection If they bee full then they neede not to increase Answer There fulnesse is not a perfect fulnesse for we know in part c. For as there is a great difference between the vnderstanding of a child and of one of riper 1. Cor. 13. yeares so we are not alwayes to be children in Christianitie There is as we haue heard required of vs knowledge and practize Lastly there is besides these Constancy to continew in the good thing we know and practize and yet noe strength is of our selues the Apostle tels vs where we must haue strenght in the power of God in his glorious power for we haue sore enimies for first wee haue a corruption within vs which is compared to an excessiue lumpe of flesh and fat hanging on vs which we cannot cast of Heb. 12. 1. at our pleasure which we might do if it were tyed only at our backe or girdle and therefore we must haue strenght to carrie it and to weld it The world also is ready by tentation by illusions examples and discouragements to hinder vs And the deuill being a strong enimie laboureth to circumuent vs and therefore we had need to haue this glorious strenght from God which we cannot haue of our selues And hauing entred a good course it becometh vs to goe forward For better not to begin then hauing entred not to proceed Lastly we must haue long Patience to beare the Verse 11. things which come hard vnto vs whether they be greiuous or of long continuance as the word signifieth And that with ioy and comfortablenes as the Apostles when they had been whipped and scourged Act. 5. 41. reioyced greatly that they were accounted worthy to suffer for CHRISTS sake The end of the sixth Sermon The seuenth Sermon COLOSS. 1. V. 12. 13. 14. 12 Giuing thankes vnto the Father which hath made vs meete to bee partakers of the inheritance of the Saints in light 13 Who hath deliuered vs from the power of darkenesse and hath translated vs into the kingdom of his deare Sonne 14 In whom wee haue redemption through his blood that is the forgiuenesse of sinnes VNTO the prayer that the Apostle made for the Colossians he doth now adde the Thanksgiuing which ought not to be seperated whereby he setteth forth the saluation which is offered vs in CHRIST As if the Apostle should thus speake And as we giue not ouer praying for you so doe Verse 12. we not cease to giue thanks to God the father because it is he which by his holy spirit hath made vs fit to haue a parte in the inheritance of Saints whom whether we consider as they are in the world by reason of their perfect blessednesse may well be said that they are in light This part of our inheritance standeth first in that God hath with a mercifull hand pulled vs out both of the present darkenesse of ignorance and disobedience and from that which is to come euen the fearfull punishment of them both And secondly it standeth in that the same God hath translated vs into the kingdome of his most deare sonne which being here begun in This life shall be accomplished in the life to come In which his deare sonne we haue a full redemption whereof one part is our iustification which we haue allready receiued wayting for that which remayneth euen the redemption of our bodies All which redemtion is purchased vnto vs in the obedience of the Sonne which obedience was most specially and most signally declared in the sheadding of his blood Here are two things to be considered the Actors of saluation comming from God simply considered in the three persons verse 12. 13. Christ God man verse 14. So that the scope and drift of the Apostle is to set forth vnto vs the saluation prepared for vs set forth in 2. sorts one is proceeding from God the father by his spirit the principall working cause And by CHRIST IESVS the materiall or meritorious cause of our salutatiō For the 1. what God the father by his spirit hath done for vs it appeareth in that he viz. That God the father hath fitted vs for a portion among the Saints in light So that saluation is a portion among Gods Saints which portion is in light where we see that the state of Gods children is compared to a part or portion and that by lot viz. an inheritance as it was by lot it is so said because that in the old law the people of God vsed to deuide their inheritances by lot as in the deuiding of the Land of Canaan Which Iosuah and the Preists and the cheife Elders did castlots for the inheritance of the Tribes Doctrine Seing that it is an inheritance it sheweth that it is by grace and not by any merit For euen as the father giueth the child his land and inheritance not for any desert but for his loue to him though hee neuer deserued nor neuer will deserue so much at his handes and if it should be of desert it might be that the seruant should cary it away from the child which may peraduenture before haue gotten for his Maister the best part of the inheritance or which may haue saued his Maisters life and therefore the child hath not the inheritance of desert And seing it is no stepand but an inheritance which we haue of God we do not deserue it Doctrine Againe here we learne that sith our inheritance cometh to vs by lot wherein God onely sitteth iudgeth and directeth it is not by any labour of ours but onely by the grace and fauour of God alone Sith then it is so let vs see what our duty is for as the Prophet saith the Lord is my lot my portion it is a Psal 16. fayer and beautifull inheritance and hath fallen vnto him in an excellent ground And seing our inheritance is
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
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
knowledge hid Hauing commended the Gospell because it brings wonderfull comfort by wisedome and knowledge now he sheweth where they are to be had viz. in CHRIST in whom are hid all the treasures of his father viz. touching his manhood whereof here it is spoken which is for vs who from his manhood receiue the graces of God flowing and running from the head to the edges of the garment And in his manhood are all the graces of God though not infinitly yet so farre as the manhood can comprehend perfectly laid vp in CHRIST For he hath all the graces we haue need of and therefore the Gospell hath all so as here is a conuerse reason for CHRIST hath all therefore the Gospell hath all and contrary the Gospell hath all the graces of God necessary for vs therefore CHRIST hath all For whatsoeuer the Gospell hath CHRIST hath and we receiue from him by the Gospell This confuteth the Papists who will haue vs to haue any thing from cannons decrees of Popes c. But the Apostle saith that the Gospell hath all wisedome and vnderstanding because it hath them from CHRIST Hidde Which sheweth that these graces of God are hid from all creatures yea from the Angels themselues and therefore they labour and bend euen with paine if it were possible stooping to see into these mysteries This secret and hid wisedome of God we see in this For 1. it seemeth a strange thing that all men should fall and become the membres of Satan and yet that out of Satans hands he would take his children this was a strange thing and a wonderfull mistery and wisedome to shew his loue to them the more 2. It is a strange and a hid thing that God should giue his Sonne to dye yet it is a singuler mistery to shew the hatred of sinne and loue of his children that he abased his sonne for their sake 3. Againe it is a strange thing that God should suffer his children to be afflicted in this life and the wicked to haue ease and peace and the godly to go to heauen by hell to honour by dishonour c. But it was that they might know their owne infirmities and also the better haue a feeling of the comforts that it might be the sweeter 4. Againe a great mistery that the Lord to the building of the excellent worke of the Church should choose such weake instruments and such poore meanes as fishermen c. But it is that in their weakenesse his power might be manifest 5. Againe it is a strange mistery in the manner of the deliuery of the Gospell not in eloquence of men but in a plaine stile that as well the Maid at the mill as the Prince in the Throne might vnderstand it But it was that none might impute it to the excellency of the tongue The end of the 14. Sermon The 15. Sermon COLOSS. 2. V. 3. 4. 3 In whom are bid all the treasures of wisedome and knowledge 4 And this I say least any man should beguile you with intising words WE haue heard how the Apostle hath entred into the commendation of the Gospell by many properties and effects in it And last we heard that it is matter of singuler comfort vnto the people of God And also that it is a mistery hid in all ages and in this but onely to the children of God There we haue handled that it is a perfit doctrine leading vs the right way whither the Lord calleth vs. For in the Gospell of our Sauiour CHRIST is laid vp vnto vs all the treasures of wisedome and knowledge being onely found in him And therefore the Apostle 1. Cor. 2. would be knowne of nothing 1. Cor. 2. 2. amongst Gods people but of CHRIST and him crucified and therfore in him are all the treasures of wisedome and knowledge hid And the woman Iohn 4 saith the Messias shall tell vs all things which our Sauiour CHRIST confirmeth saying I am hee And therefore Ioh. 14. hee professeth that hee had taught to his Disciples the whole will of God And 1. Cor. 11. what the Apostles receiued they gaue all to the people and therefore all wisedome and knowledge is hid in our Sauiour CHRIST and reueiled to vs in the Gospell whereby he is brought vnto vs. And therefore this is a notable commendation of the Gospell which is able to perfect a man of God who 2. Tim. 3. 17. is to teach the people the will of God And if the word of God is able to make perfect a Minister then much more the people it being needfull that he should haue more then they Which hee proueth by the effect that the duty of the Minister is to teach the truth and confute errours which the word will perfectly minister vnto him And further to exhort the good reproue corruptions and dehort from that is naught And therefore howsoeuer the Papists will not deny that it is a perfect word yet wil they haue the Canons of Councels decrees of me◠But the perfection of the word appeareth heere to haue no need of mans inuentions It is hid viz in CHRIST who is the bosome of his Father and therefore onely can reueale the will of God his Father And howsoeuer a naturall man cannot deny the truth of the Law yet not Adam himselfe in his innocency was able to see the mystery of the Gospell nor the Angels themselues though more excellent yet could not without seeing and stooping to behold it vnderstand this secret Mystery Here the Apostle incerteth an exhortation Therefore take heed that no man deceiue you with probable and likely speach which may seeme at the first to haue a faire shew For this is a mystery and hid thing and therefore not seene at the first Yea oftimes it comes to passe that a lie is more probable and likely to be a truth then the truth it selfe Example The fruite that groweth now in Sodom hath a more excellent shew then other fruit and yet come to feele it it goeth to froth wind that loathsom Againe in gold before it be tryed that which is not gold may haue a greater coulour and shew then the true gold And therefore men are not to look vnto the eloquent words and fine speeches and that men carry the matter away smothly without any regard of the soundnesse of the matter For hence it commeth to passe that men are led away into errour And the danger is not onely when false doctrine is deliuered as here it was but euen when false doctrine is not deliuered as among the Corinthians where they did only with eloquent braue words mount aloft in their eloquēce And therefore the Apostle doubteh not to call them false Apostles For when as men respect the wordes and haue little respect vnto the matter and are led away by euery wind of doctrin there is a seducemēt The Apostle then teacheth vs that no mans learning authority eloquence should draw vs to beleeue that is
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
who is both able and will recompence your well doing Remembring on the other side that whatsoeuer hee bee that doth wrong whether Maister or seruant thereof hee shall receiue the punishment from the Lord who accepteth neither the person of the seruant to pitty him because of his poore base estate nor of the Maister to spare him because of his dignity and high degree The summe is the setting forth of the duty of the last pare and couple in the houshold id est of the Maisters and seruants But first wee are to speake of that which remaineth of the other Text of Children and Parents First childrē are cōmanded to giue obedience to parents Verse 20. by obedience is meant all duties which children owe to their parents which are diuers And first of a duty which belongeth to all them in the household husband wife parents children maisters seruants viz. to pray perticulerly one for another and more perticulerly then for others for parents that they are bound to it we see it in Iob that he prayed Iob. 1. for his children being at feasting least they should let any sinne ouerpasse them in their feasting wherein they might offend And by the same reason children are bound to pray for their parents And also by the commandement the subiects are commanded 1. Tim. 2 1. 2 to pray for their Princes And so Princes to pray for their people as Dauid doth in sundry psalmes wherein he maketh prayer for himselfe and his people 1. Kings 18. Salomon also doth the like in second Chronicles 6. 21. But to come to more perticuler Particular duties of children duties of children to their parents 1. Reuerence viz. a speciall reuerence which they are to cary to their parents aboue others secondly loue a perticuler loue of their parents in regard also that they are set ouer them of God These are inward things Outward duties are first a reuerent behauiour in their countenance and cariage towards them in their wordes and in their workes to be ready to obey and do those things they are commanded not contrary to God And therefore it is said in all things viz. not to Note obey their parents in that which they themselues like but in all things though hard and contrary to their owne liking if it be not against the word of God And one speciall duty of obedience is to beare with all and couer the infirmities of their parents as Sem and Iaphet did to their father Noah Gen 9 23 Further if the parents haue need they are to relieue and maintaine their parents 1. Tim. 5. 4. for if the children be able to maintaine them the Church is not to be burdened Amongst other a most notable duty is that whereby Note children are to yeeld obedience to their parents in being bestowed by their parents in their occupations and manner of life And therefore we see that Adam bestowed his sonnes one in tilling the land the other in keeping cattle But more especially in marriage they are not to suffer themselues to be bestowed without their parents consent Where we see the wretched disobedience of children that will giue themselues at their owne pleasure contrary to their parents consent And a wretched and foolish peeuishnesse-crept into Note the harts of children that they will take it in great dislike if their parents be spoken vnto before themselues cleane contrary to the example of the Scripture and euen contrary to the practise of heathen and naturall men As we see Ismael would not marry but by his mothers consent and contrariwise what a hart-breaking was it to Isaac and Rebecca that Esaw married Gen. 18. contrary to their consent So that this is a speciall duty of children both sonnes and daughters not to marry or choose their husbands or wiues without their parents consent So that their parents do match them so as may be equall and fit for them in regard Note of age estate c. Whereas if parents force their children contrarie to reason for gaine c. they deale wretchedly in that And as parents are not to force their children so children are not to disobey their parents when in age and condition they find out fit matches for them in any sort And a reason that parents are to be obeyed of Note their children in those things that are good is because they are obedient also in the same vnto the Lord. And we know it is an easy matter if with one whiting a man may paint two wals it is more easy for him to paint one But our obedience therefore must be in the Lord viz. onely in those things onely wherein they command according to God And therefore Ioh. 2. our Sauiour CRHIST when his mother bid him change water into wine refused he denied her because the time was not come But we may not speake as he spake for we must if they command vs contrary to the word of God with all reuerence deny to do it and not in any controlling or snappish fashion In that he saith parents he meaneth both father and mother for children because the father hath more authority and because peraduenture the inheritance lyeth vpon his disposition will obey their father but they care not for their mother Howbeit obedience is commanded to both And Ex. 10 12. howsoeuer it commeth oftentimes that the children are disobedient by the too much tendernesse of the parents yet the children are not to trust to that for if they leese their parents loue through their wicked behauiour they can not assure themselues of Gods Note A foolish sonne saith Salomon doth ouerthrow his fathers estate and driues away his mother viz. both ouerthroweth and driueth away both and maketh parents that they cannot abide the sight of them As the hatred of brethren is strong because their A simile loue which was great is broken So if parents loue which is farre greater be broken the hatred will be the more The duties of parents are diuers 1. To see the Parents duties disposition of the children and according to their fitnesse to dispose them in this or that calling specially Eph. 6. 4. to bring them vp in the feare and information of the Lord. Secondly to lay vp for their children 2. Cor. 12. 14. And further not to prouoke them by vndiscreet Verse 21. correction in not correcting them according to their sexes and ages as when they correct their sonnes and daughters and all alike which may prouoke them or giue occasion at the least for children ought to beare it patiently though they be iniuried yet they may discourage their children by indiscret and too hard correction And on the other side parents are to take heed that they kill not their children by too much pampering them which is oft times the cause of the death of their soule body as Dauid did his sonnes who when he was loath to displease them Absolon
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