that they that are once truly reconciled called shal abide for euer for the Apostle saith they are reconciled if they continue and abide and therefore if they abide not they are not truely reconciled and sanctified So that this is a true doctrine a Saint once a Saint euer that if God once loue vs he will neuer forsake vs. As Rom. 8. Neither Rom. 8. 39. life nor death c. shall seperate vs from the loue of God in CHRIST And here it is that our Sauiour prayeth for all Iohn 17. not onely for Peter but for all that Ioh. 17. 20. shall beleeue by the doctrine of his Apostles vnto the worlds end euen for all the faithfull and hee was heard in his prayer and therefore it is vnpossible that they which beleeue should perish Mat. 24. They shall seduce if it were possible the Elect so that it is impossible for the Elect to perish And those onely are elected which beleeue Therefore it is said that those Acts 13. 48. beleeued that were chosen to life And therefore wee see that the inheritance which God hath giuen vnto vs by his son we cannot be disherited of CHRISTS Sheepe shall not perish none shall pul them out of Ioh. 10. 28. his hands nor depriue them of that life which in him is laid vp for them Obiection Obiect If those that beleeue cannot fall away but must necessarily bee saued what then needs these manifold exhortations and reasons it is in vaine for the Preachers to enforce them so much and for vs to come to heare This is obiected of the Papists who would haue vs stand in doubt of our Election and their reason is this because the Apostle stands vpon this so much because men may fall away Ans But these haue a good agreement for God Solution which hath ordained wee should not perish hath ordained vs these meanes of his Ministers whereby wee should not perish We know out of the Scripture that euery mans time is set of God which he Iob. 7. 1. shall not passe as the Prophet in the Psalme my daies are in thyne hand ô Lord And because God hath appointed me my dayes is it a reasonable speach that therefore I should not vse meanes to prolong my life to that time by food apparell c. is this reason Againe Gen. 9 God hath promised after drowning of the world that the world should neuer be drowned and that there should be haruest to the worlds end should not men therefore sow and reape their corne it is a foolish thing to deny it Acts. 27. When Paule was in danger the Lord told him that not a man should be lost it was most true and the Lord hauing promised would performe yet after when the mariners would haue gone away saith the Apostle vnles these stay we shall not be safe So that as the Lord hath promised so he hath prouided that the things should be effected by meanes For the setting forth of this he vseth two similitudes one drawne from a ground or foundation that as in Mathew the house founded on the rocke Math. 7. 24. cannot be ouerthrowne so they that are grounded on CHRIST by faith Mathew 16. 18. the very gates of hell shall not preuaile against them The second similitude is in the word Setled taken from the sitting of the body which when it is set is more firme and steddy By which two similitudes he sheweth what manner of faith we should haue For the further proofe of this he vseth another reason viz. if yea be not remoued from the hope of those things you are in expectation of So that two things are required one that we be not remoued from faith nor leese our faith Secondly that we be not remoued from hope nor leese our hope The difference betweene these 2. graces is this Faith apprehends and layes hold on the grace and mercy of God in CHRIST Hope layeth hold on the fruite of this grace which is eternall life and faith regards the word of the promise but hope looks to the thing promised The reason then is that we should abide in the truth because we looke and hope for euerlasting life the blessednesse laid vp for the children of God If there were no other reason but to abide on the Note commandement of God who commands vs to walke in obedience nay though we should be damned yet we are to giue obedience to the commandements of God But when as God vseth this reason of alluring vs by propounding euerlasting life to vs that ought much more to incourage vs hereunto Men are naturally bent to desire honour riches c. The Lord here propoundeth to vs the greatest happinesse that can be euen in the kingdome of heauen 1. Cor. 9. 24. Euery man saith the Apostle runs the race yet but a few shall haue the prise But seeing there are so many rewards in the kingdome of heauen for all that attaine to the end what a blockishnes is it in vs that are so dull and dead to runne this race of Christianity Againe in these races they runne for perishable Note things and they will for a time abstaine from things that are pleasant and content themselues with a hard diet to the end they may runne better and be more light and shall not we therefore abstaine from and abridge our selues of the pleasures and profits of this life for the gayning of an incorruptible Crowne in the kingdome of heauen And therefore if we could rightly consider that when that I leese my pleasure here and mine honour and wealth c. if I gaine euerlasting life in the kingdome of heauen what losse haue I thereby And on the other side if in this life I seeke my pleasure and delight my credit welth honour worldly preferment c. and take no care nor paines for the life to come to be pertaker of the kingdom of God what a wretched and miserable case am I in This would make vs more to labour for that which perisheth not to contemne these worldly things in comparison of the heauenly and this life in comparison of that in the world to come The end of the eleuenth Sermon The twelfth Sermon COLOSS. 1. V. 23 to the 26. 23 If ye continue grounded ad stablished in the faith and be not mooued away from the hope of the Gospell whereof yee haue heard and which hath bene preached to euery creature which is vnder heauen whereof I Paule am a Minister 24 Now reioyce I in my sufferings for you and fulfill the rest of the afflictions of CHRIST in my flesh for his bodies sake which is the Church 25 Whereof I am a Minister according to the dispensation of God which is giuen me vnto you-ward to fulfill the word of God 26 Which is the mistery hid since the world began and from all ages but now is made manifest to his Saints WE haue entred into a certaine purpose the Apostle
the Apostle proceeds further to confirme them more perticularly that whereas they might haue doubted whether it was the same that was preached to Macedonia and other Churches he answers it is the very same with theirs which was preached by Epaphras their Minister And so we may say of our faithfull Ministers which haue truly instructed vs before that our doctrine now is the same which was preached by them to vs heretofore And Epaphras he describeth to be their Deare fellow seruant and a faithfull minister of CHRIST c. By that he giueth commendation vnto him thereby to maintaine the honour and reputation of the Minister to his people that so they might be the better perswaded of his loue Doctrine This ought euery good Minister to doe to labour by all meanes to maintayne the honour and reputation of other the true Ministers of God amongst their people and charges that so their doctrine may be the better receiued of the people The end of the fourth Sermon The fifth Sermon COLOSS. 1. 9. 10. 11. 9 For this cause we also since the day we heard of it cease nor to pray for you and to desire that yee might be fulfilled with knowledge of his will in all wisedome and spirituall vnderstanding 10 That ye might walke worthy of the Lord and please him in all things being fruitfull in all good workes and increasing in the knowledge of God 11 Strengthened with all might through his glorious power vnto all patience and long suffering with ioyfulnesse THE Apostle hauing giuen thanks to God for the graces the Colossians had receaued as namely for the grace of faith loue and for the sincerity of both that they were not vaine and in shew onely but true faith and sincere loue doth now also make his prayers vnto God that as they had begun they might goe forwards till they came to the perfection God had appointed them The summe of these three verses is a prayer that the Apostle doth make for the Colossians for all manner of Christian conuersation and for all Christian duty whatsoeuer so that in these 3. verses are shut vp whatsoeuer may be required of a Christian man so that the like prayer in so few wordes is scarse to be found in the Scripture againe Wherein these two things are to be considered first the cause why the Apostle prayeth secondly the prayer it selfe layd downe in the rest of the text For the first for this cause Viz. because of that for which we haue giuen thanks before Viz. your faith and loue because that it is wrought aboundantly in you Doctrine Whence wee learne that those that are called to the knowledge of the truth and are endued with excellent guiftes of faith hope and loue c. are they for whom wee ought most especially to pray and as they are lift vp higher by the Lord to heauen as it were to be as starres to the rest of the world by so much the more are we to pray for them that they may stand in the truth and be daylie increased in the guiftes of God And this is a common thing often obserued and mentioned in the Scripture that those whom God hath aduanced with graces he will be further gratious to them and therfore we are more to regard them in our prayers And therfore our Sauiour Luk. 8. 18. saith those that haue shall haue more aboundantly And the same we see verified that he that hath 5. tallants hath gained 5. more he that hath gained 2. hath two more he that hath one hauing hid it and being iudged to haue it taken away the King commandeth it to be giuen to him that had 5. and Luk. 4. 19. 24. 26. Iam. 1. 5. they obiect that he hath 5. he answers he that hath shall haue in aboundance And Saint Iames saith God giueth without vpbrayding he giueth without grudging or repining or casting it in their teeth which receaue of him for he doth not as men who hauing bestowed much on a man if he come againe he will lay it in his dish that he hath bestowed on him allready this and this and shall he giue him more but the Lord doth not so but to whom he hath giuen much he will yet giue more And therefore the Lord in some sort doth after the manner of men from whence the prouerbe of our Sauiour is taken that when men are rich others will giue great guiftes vnto them but the Lord doth after a farre other manner for the Lord feareth none neither is behoulden to any as men are to those that are greater then they Reasons shewing that those that haue grace ought especially to be commended to God and therfore for that cause bestoweth not his guiftes The reasons why they that haue receaued graces from God are more specially to be prayed for and that those that are entred into the lists of Christianitie are principally to be recommended vnto God are diuers and worthy to be considered Reason 1 The first is in regard of themselues for though they haue receiued yet they still want and therefore they are not so much to regard that they haue but also to regard that they want for vnles a man doe looke to his wants and corruption though he haue but one little grace he will be liâ—ted vp against God and against men and therefore to be prayed for As we see in Poperie that howsoeuer they haue no guiftes but naturall and common yet are they puffed vp in the pride of their hartes in this regard that they boast they can merit at Gods handes And therefore we are to consider that in those that haue the greatest guifts there are great wants and causes of humiliation for which cause they haue need to be prayed for Another reason is in regard of other men least they be lifted vp aboue others which is done in that by seing our owne weakenesses and infirmities we may be kept from not being lift vp against others and in regard of their infirmities to contemne them And therfore the Apostle saith if any man be fallen Gal. 6. 1. by occasion into any fault ye which are spirituall restore such an one with the spirit of meekenesse considering thy selfe least thou also be tempted And therfore it is necessarie to see our sinnes that we maybe the more able to beare with the weakenesse of others Thirdly in regard of the enimie for those that are entred into Christianitie and are indowed with the graces of God and are entred into the Gospell and profession of God and godlinesse the deuill is most busie to preuent the same and to sow tares by and by after good seed is sowne Math. 13. The Church being with child that is desirous and taking paynes to bring forth Christians and Apocal. 12. children vnto God for it asketh great paynes to beget a Christian we see the deuill is wayting and leering to deuoure them when they come out as the kite houereth ouer the
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
in the words before in this chapter made a way to come to the principall point he purposed And first he testified his care ouer them and moueth them to haue care ouer themselues and that they should take heed of being caried away by any probability and likenesse of speech Here he particulerly layeth it downe what he would haue them take heed of as if he should say Looke about you by a sound knowledge of the truth least any of what opinion of learning or holinesse whatsoeuer by either shew of reason comming from the braine of men which hath receiued strength in that it hath bene receiued from hand to hand and yet is nothing els but a vaine deceit and sleight or els by the ceremonies of the law wherewith as by certaine rudiments or A. B. C. the people of God as children were trayned to this perfection of doctrine which now hath shined out vnto you do vanquish you and driue you before them as prisoners fast bound in the chaines and manacles of errour Yea take heed of any doctrine whatsoeuer that either taketh any thing from CHRIST or doth place any the least iot of saluation other where then in hâ—m For seing that in the humane nature of CHRIST the fulnesse of the God-head doeth personally so rest and abide that both the natures of the God-head and the man-hood make but one CHRIST what is there needfull for your saluation which you may not haue abundantly in him Considering especially that this fulnesse of all graces which is in him he hath not for himselfe but for you which of his abundance is ready to fit you with all whatsoeuer you haue need of to saluation And the same CHRIST howsoeuer sometime a litte inferiour to Angels as towching the humiliation of his man-hood yet now euen according to his man-hood is head not onely of his Church as is aforesaid but of all powers and principalities which are in heauen whereby may appeare your errour which worship Angels The sum is an exhortation which the Apostle giueth to the Colossians to take heed they should not be deceiued by any false doctrine and the reasons and grounds The parts are Exhortation not to be deceiued by Philosophy and the beginnings The reason because if they be led away they are made a prey Againe they should haue nothing in CHRIST in whom is all fulnesse and though he was man and inferiour to the Angels yet now and as he is God he is aboue them all and head of them all See or take heed Here the Apostle first teacheth that a man must haue a sound knowledge and vnderstanding in the truth of God for he speaketh not of the bodily sight Doctrine Doctrine It belongeth to all men and all women euen to all Gods children of what sort and condition soeuer they be in spite of the enemies of Gods truth the Papists it is required at their hands and commanded that they should know and beare away the word of God And they must grow in knowledge for they are not to stand at a stay for as they must grow in zeale so also must they doe in knowledge for better haue no zeale then zeale without knowledge which is most dangerous as a wild horse And therefore it is that Dauid though a wise man yet standeth much on this point Psal 119. And if we must proceed in godlinesse all our life so also in knowledge It is necessary that we haue 3. Part. knowledge to the end we may be able to be defended Gal. 1. 2. Tim. 3. 8. against the subtilties of the false teachers and deceiuers of the world who are compared to inchanters Iannes and Iambres which withstood Moses before Pharaoh it is necessary that we haue knowledge to the end we be not blinded by them He biddeth them take heed of Phylosophy which is a glorious name signifying the loue of wisedome But the Apostle doth not take away the vse of Philosophy For if it be well vsed it is a good hand-maid for to help the Ministers if so be it be not vsed to make a glose and a shew to the world But here that Phylosophy is condemned which repugneth the Note word and Gospel of God for so far forth as Phylosophy will as a hand-maid wait and attend on the word of God to further the Ministers so long it is commendable and a good help to further the Ministers in the word of God But when as Phylosophy doth rise vp to go hand in hand or as Hagar to her Mistris to goe before the word of God then it is to be condemned and cast out And the reason that Phylosophy is to be taken heed of is by reason that there is deceit in it as we see in naturall Phylosophy that Ex nihile-nihil fit of nothing nothing is made This is contrary to the word of God Againe in morall Philosophy They say that if there be not free will why should there be punishment but this is to be taken heed of This condemneth them which to excuse their mingling of the word with Philosophy they say they doe but as the children of Israel did which rob Egipt of her Iewels or be as Moses who was skilfull in all the learning of Egipt as the schoolmen Papists others doe But they doe nothing but rob them of their botches and biles The reason that Philosophie doth deceiue is because it commeth from the braines and inuention of men An other thing the Apostle willeth them to take heed of is of the elements of the world which were the traditions of God For might they say if you will not haue vs to deale with the inuentions of men will ye deny that we should vse the decrees of God as the traditions of the law Here we see whom the Apostle had to doe with all viz. such as ioyned with the Gospell the inuentions of men and Phylosophy and the ceremonies of the law The same doe we deale withall viz. the Papists for though they confesse CHRIST c. yet because they ioyne the traditions of men ceremonies which the Gospell will not admit therfore we are not to ioine with them but to oppose against them as the Apostle did The reason why the Apostle sheweth they should not be bound vnto the traditions of the law Because the ceremonies of the law are the elements as it were the A. B. C. wherein children are to be taught Now it is no point of a good scholler to be alwayes in the A. B. C. so we must not alwaies be babes in Christianity for those were the shadowes of that truth which now is and therefore these are the dayes of restauration and perfection Now then if we must not haue these ceremonies which God had appointed but that CHRIST must be preached simply and barely without ceremonies much lesse are we to vse the traditions and ceremonies of men which the Papists religion doth wholly consist of Indeed there is a doctrine
his parts and to appoint worship to any other is to take him away This ouerthroweth the Papists that will haue the Pope to be the ministeriall head which is a foolish thing For as the head is the highest so is our Sauiour CHRIST alone therefore not the Pope Againe the head giueth life and motion to all the body which our Sauiour onely doth the Pope cannot Againe in that they say the Pope is a ministeriall head but our Sauiour CHRIST needeth none Math. 28. being present by his spyrit to the end of the world giuing direction to his Church And the Apostle shewing that our Sauiour is the head of the Church describeth it to be tyed as the members of the body to the head so the Church to CHRIST Againe our Sauiour is the head of the Church to conuay life and sustenance to all the members And he giueth nourishment not to all alike but to some more some lesse as they need for the greater members Note haue more need of succours and relief Doctrine Doctrine Not to enuy those that haue more then we For if the Lord hath bestowed more on them it is for our good Againe in regard that the members are members of one body and agree with the head we learne That if we be the members of CHRIST and ioyned vnto CHRIST by faith we must be ioyned together one to another For as when there is a member out of ioynt all the other are grieued so if we be not ioyned in hart it sheweth that we are not right in CHRIST Our vnity must be in CHRIST onely O how Psal 1. 33. good and how pleasant a thing is it for brethren to liue in vnity Where we see if we be ioyned together in CHRIST we shall be pertakers of all the graces of God which being powred out vpon CHRIST shall descend as the oyle which was powred on the head of Aaron which came euen to his skirts And as the dew of Hermon watreth the valleyes so shall it be with vs. The Ephes 4. bond whereby we are to be ioyned one to another is loue which is the Bond of of perfection The end of the 19. Sermon The 20. Sermon COLOSS. 2. V. 20. 21. 22. 23. 20 Wherefore if yee be dead with Christ from the ordinances of the world why as though ye liued in the world are ye burdened with traditions 21 As touch not taste not handle not 22 Which all perish with the vsing and are after the commandements and doctrines of men 23 Which things haue indeede a shew of wisedome in voluntary religion and humblenesse of minde and in not sparing the body neither haue they it in any estimation to satisfie the flesh THERE were among the Colossians two sorts of false doctrines vnder couert brought in among them one of the ceremonies of the Law which now were taken away the other of the inuentions of mans braine Of the first viz. of the circumcision and Sabaoths we haue heard and of the vse of them now ouerthrowne For the other which had a vaine shew of wisedome we haue heard on the worshiping of Angels that though it haue a shew yet hath it no wisedome at all in it Now he procedeth to other deuices corruptions which were crept in among them in regard of which the Apostle speaketh after this sort Now seeing you are dead with Christ by whose Verse 20. The Mataphrase death you are deliuered froÌ„ the ceremonies of Gods owne law where-with as with certaine rudiments the people of the Iewes were trained to further perfection which now they haue attained vnto in the doctrine of the Gospell why as though you liued still in the world do you suffer your selues to bee charged with the ceremonies of the world I say that which you and your false teachers say Touch not such a thing taste not such a meate handle not such a one All which things seeing that through the vse of them they are consumed haue no strength to life euerlasting especially being nothing but the doctrines and commandements of men I deny not but that they haue a colour and shew of wisedome partly in that in them there is a worship ouer and aboue that which God hath commanded to whom no seruice is sufficient which we can do partly through a kinde of humility partly in a hard vsage of the body which yet are of no price seeing they are of things where-with the flesh is filled The summe is to set forth vnto vs a confutation of certaine ceremonies intended to be brought in among the Colossians by certaine false Teachers Now here first we are to consider of the things and corruptions themselues Secondly of the confutation of the corruptions Corruptions are spoken Generally Perticulerly touch not tast not c. Which though they be not perticulerly named yet they may be conceiued well ynough as touching of some bodily things and tasting of meates Here we obserue that howsoeuer men be dainty Note of their commodities and of their liberties and will go to the Prince before they will goe one whit from them But come there a false teacher into the pulpit to perswade them from their Christian liberty of meat and drinke they are easely perswaded vnto it though to their owne damage and trouble As the Iewes would easely to make a calfe be brought to forgo their earings So that howsoeuer these things are deare vnto them yet in matter of religion or superstition rather they will spare no cost as we see in times of Popery and therefore the Apostle vpbraydeth to the Corinthians that the false Prophets could do what they list with them tread them vnder their feet so that in superstition and contrary to the seruice of God they will part with any thing in Gods seruice they will not part with a â—ot In the perticuler the Apostle vseth a notable figure bringing in the aduersaries themselues speaking touch not c. to shew how much they had gained of them and how far they were caried in their superstition as not to touch or tast Where we see the Apostle meeteth with that corruption and superstition in Popery as if he had seene it For we see that none might tast any flesh on friday therefore mothers if children had tasted it would haue wiped their teeth And for touching we see how that none might touch the holy water none might touch the Host though indeed it was no sacrament for there was onely the bread and therefore they must haue their gloues on Howsoeuer our Sauiour himselfe would suffer himselfe to be handled and touched and tooke children in his armes And this superstition of Popery indeed did begin within an 100. yeares of the Apostle as the stories testifie that in 3. daies nay 6. daies they came to such an abhominable superstition that they would not take meat and if they tooke any they would take dry bread or some vnpleasant meat Nay further some
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