Epistle chap. 2. 15. presently in the beginning of the fourth chapter with a graue obtestation vrgeth Timothie that in all these things hee would be earnest and vigilant saying I beseech thee therefore before the Lord Iesus Christ who shall iudge the quicke and the dead in that his glorious appearance and in his kingdome preach the word be earnest in season and out of season improue rebuke exhort with all long suffering and doctrine And afterwards vers 15. But watch thou in all things But what shall we thinke of these carelesse men that will not labour in any part much lesse in euery part carefully to discharge their dutie or those that thinke labouring now and then in some peece of their calling the same to bee more then a sufficient discharge of it before God or of othersome who as though their generall and particular vocation in the Ministerie and parts thereof were not troublesome and burthensome enough doe take and lay burthens vpon them in Magistracie in policie and I cannot tell what But wee leaue them to God to whom they must one day answere for al these corruptions and will goe forward in that which followeth which is the last verse both of this chapter and of the whole Epistle The salutation by the hand of me Paul After he had put down other mens salutations to the Church he doth in the last place mention his owne adding thereto that as he desireth them to be mindfull of his bands so he cannot but wish them all grace and goodnes from God Concerning this and such like salutations the Apostle vseth them for two speciall respects first to testifie vnto them his great care loue and good will that he caried to them being alwaies mindfull of them for good then to expresse the prayers and the wishes he made for them by which hee desired grace and all good things to bee vouchsafed vnto them for whom he prayed And concerning the salutation hee protesteth that hee wrote it with his owne Pauls care to preuent counterfeit writings hand and that to this end and purpose that it might be as a signe and seale with which he shut vp after his vsuall manner all his Epistles as he professeth 2. Thessal 3. 17. for it seemeth that Paul in writing of all his Epistles at the least in most of them did vse the helpe of a Scribe or Secretarie till such time as he came towards the end or shutting of them vp or as wee may say the greetings in the end but that hee wrote with his owne hand and that to this end that all might know by that his handwriting that it was Pauls owne Epistle and not one that was adulterous or foysted in in steed thereof For there were euen in the Apostles time some as appeareth 2. Thess 2. 2 who dissembling Pauls name spread many errors abroad and all for the corrupting of that sound and holesome doctrine which he had deliuered And should wee marueile at this seeing wee know that this is an old sleight of Satan to obtrude vnto the Church forged and bastardly writings in steede of true and all that he might corrupt the Church But as Satans malice was great herein so did Gods care and loue to his Church appeare in prouiding so for his Church that he hath by certaine infallible notes distinguished the writings of the Prophets and Apostles from all other writings of men whatsoeuer And though it be certaine that Pauls naturall and true Epistles be to be discerned from all bastardly and counterfeite ones by setting thereto his owne hand yet the authenticall Scriptures of God haue certaine other notes and marks more sure in my minde and the same also perpetuall As for example the diuine maiestie that shineth therein though otherwise the speech vsed in it be very simple and plaine Againe the heauenly puritie and sanctimonie that euery where is manifested in it the spiritual grace that appeareth therein as well in the words as in the matters thereof the certaintie of the things being before foretold and accomplished in their times the inward reuerence that is in mans heart towards them aboue all writings whatsoeuer with sundrie such like of Should be strong in vs to detest popish perswasiōs and Atheisticall opinions which we may not speake at this present Onely this wee are to know that if we feele this in truth and peace it will effectually arme vs against Papists Atheists and other corrupters some not onely deprauing the credit of the word and bringing in many bastardly writings besides to the end they might equall with or aduaunce their traditions before Gods word which is the sinne of the Romish Catholikes and othersome disgracing and discrediting the same that they might perswade men there is no heauen or hell God diuell word c. and prouoke them to liue as bruit beasts and these are Atheists but both lie vnder iudgement the first for their grosse superstition and idolatrie and the latter for their horrible blasphemie But to go from this point to some other following The Apostle addeth Remember my bands Before he come to put downe his wish or prayer for them he commendeth vnto them the memorie of his bands or imprisonment which he suffered for the defence of the Gospell And of this one precept Three respected in one precept there are many vses and that both as in regard of Paul himselfe the Colossians and others For it behoueth them in respect of Paul to thinke vpon them and him in them that so they might in earnest prayer commend him and the cause for which he suffered into Gods hand and that not onely for his owne sake that he might stand fast notwithstanding all his troubles but that the Gospell also might flourish more and more thereby And as in regard of themselues it was meete they should doe it not onely that by his example of patience they might bee the more incouraged valiantly and comfortably to beare all persecution for the truth of the Gospell but also for this that they commed him earnestly in their praiers to God and that not only for his owne cause but for the Gospels for which he was bound as appeareth both in the third verse of this present chapter and also Ephes 6. 19. And if we respect others we shal see there was good cause to moue them to doe this dutie and namely their testification of their care and loue for their brethren and their earnest desire for the glorie of God both which were much to be aduaunced in the Apostles patient carying of himselfe in his imprisonment and in his constant vndergoing and ouercomming of the same There remaineth the last words Grace be with you Wherein the good thing that he wisheth to the Colossians is grace Which word first signifieth the free fauour of God towards them in Christ next all spirituall blessings especially which What things are specially signified by the word grace from that free fauour proceede and flow to them that he loueth of which sort are forgiuenes of sinnes iustification sanctification and many others in this life and eternall glorification in that which is to come When hee saluted them in the beginning of this Epistle he wished this grace vnto them from God the father and from the Lord Iesus Christ. And now in the latter end yea in the last words thereof he wisheth them not any other good thing then the very same grace neither indeede needeth he to pray for any other thing for them because he that hath this grace hath all goodnes Whence wee may see also that it is an vsuall and ordinarie thing with the Apostle almost in all his Epistles to begin with grace and to end with it as wee say From whence also wee may safely gather that nothing in this life more excellent and more to bee Nothing more excellent or more to be wished for thē grace desired can be giuen to any man then this great goodnes of Grace which as the Apostle signifieth in so praying for it as on the behalfe of the Church So Dauid doth not obscurely declare it when hee prayeth Lord lift thou vp the light of thy countenance vpon vs Psal 4. shewing that that should be farre better then the increase of Corne Wine Oyle or all other worldly things whatsoeuer whereof also me thinketh we may render this reason For what can a man imagine that may be either profitable or necessarie to this life present or to that which is to come which wee haue not and enioy when once this grace is committed vnto vs in Christ The Apostle telleth vs 1. Timoth. 4. 8. that godlines is profitable to all things as which hath the promises of this life present and of that which is to come But from whence proceedeth godlines but from this grace Nay I will say more what good thing is there any Grace and opinion of mans merit cannot stand together where that in any case may steed vs that can come from any other cause or ground then frō this great grace Whereupon wee may conclude that the conceit of mans merit hath no place in procuring any good for vs from or before God The Apostle himselfe in this very Epistle and namely chap. 1. commendeth the Colostians for their faith and charitie towards all Saints But doth he for all that wish or pray that God would vouchsafe them a recompence or reward as due from God in the name of debt as wee would say for those fruites and workes of their charitie None at all neither is there any thing though neuer so small that he insinuateth that way either there or elsewhere in his writings Nay rather the thing that hee wisheth vnto them and prayeth for as on their behalfe is wholy and altogether grace that so wee might learne stedfastly and in euery respect wholy to depend of Gods grace and to ascribe all thereto that so in all the good things which are communicated to the Church and bestowed therevpon God might haue the praise and glorie of his owne grace through Christ Iesus Which to performe the Lord of his owne goodnes vouchsafe vs the grace for his deare Sonnes sake Iesus Christ to whom with the Father and the blessed Spirit be ascribed and giuen all glorie and praise with strength and maiestie of all people and in all places but specially of and in the Church both now and for euer So be it FINIS
tenth verse of the last chapter to the end Moreouer as concerning Maister Rollocke and his workes because this is the first fruite of his labours published in the English tongue he was as may appeare by many testimonies a most reuerend and faithfull seruant of Iesus Christ His name is very pretious and great in all reformed Churches and Nations which haue receiued the Gospell of Christ His learned and holy Commentaries on the Prophecie of Daniel on the Gospell of Iohn on the Epistle to the Romans Ephesians Galathians Colossians Thessalonians with his other workes extant in the Latine tongue testifie aboundantly of his gifts and graces And least any should except against my iudgement Epistola in Tractar de vocatione efficac ad D. Iohnston which I confesse is but meane or nothing heare one to speake for all whose wisdome and learning is reuerenced of all the godly Churches I meane Maister BEZA concerning this mans workes He saith That his labours on the Epistle to the Romans and Ephesians be as a rich treasure sent from God to his people Next saith he without all flatterie be it spoken I haue neuer as yet read any thing written in this kinde more briefe more eloquent and more indicious And then he proceedeth saying When I had viewed his workes I could not containe my selfe but as I was bound I gaue God thankes for him reioycing for his blessing on the Churches This part of his workes I meane these Lectures on this Epistle they were first preached in the Scottish tongue not much differing from our speech specially in the North parts of this land but now they are published in the most common and vsuall English phrase for the comfort and edification I trust of all such as vnderstand not the Latine tongue in both kingdomes I could wish in mine heart that all Preachers in both Churches would learne of this man to Preach the Gospell of Christ who wanting neither wit nor learning to set forth his exercises yet respects he as the Apostle taught him neither excellency of words nor humane wisdome nor desires to sauour of any thing but of Iesus Christ and him crucified His continuall care is so to speake as that the spirituall power and grace of the 1. Cor. 2 1 2 3 4 5 6. Gospell might speake onely to the consciences of the hearers to worke in them and not himselfe by any perswasions of his learning and eloquence These workes are now published after his death so that he hath not performed what he could and would haue done if his owne hand had been last vpon them The Christian readers will therefore pardon I doubt not all faults louingly which haue past in this first impression And thus hauing commended this worke vnto thee recommend me and it vnto the protection and blessing of the Almightie in Christ Iesus Thine in Christ Iesus Henry Holland MAISTER ROLLOCKS LECTVRES VPON THE EPISTLE OF PAVL TO THE Colossians THE FIRST LECTVRE COLOS. Chap. 1. vers 1 2 3 4 5 6. 1 Paul an Apostle of Iesus Christ by the will of God and Timotheus our brother 2 To them which are at Colosse Saints and faithfull brethren in Christ Grace be with you and peace from God our Father and from the Lord Iesus Christ. 3 We giue thankes to God euen the Father of our Lord Iesus Christ alwaies praying for you 4 Since we heard of your faith in Christ Iesus and of your loue toward all Saints 5 For the hopes sake which is laid vp for you in heauen whereof ye haue heard before by the word of truth which is the Gospell 6 Which is come vnto you euen as it is vnto all the world and is fruitfull as it is also among you from the day that ye heard and truly knew the grace of God I Haue chosen brethren this Epistle which the Apostle Paul lying in bands at Rome wrote to the Church that was at Colosse euen for this cause chiefly because as you shall see in the deduction it sheweth all grace to be in Christ Iesus our Lord all wisdome knowledge mercy and whatsoeuer a sinfull creature standeth in need of is to be sought and found in Iesus Christ and nothing to be sought without him But to come to the purpose briefly the Colossians were so called of Colosse a towne in Phrygia in Asia the lesse whom Epaphras not an Apostle but an Euangelist inferior in ranke to an Apostle had conuerted to the faith of Iesus Christ After him enters in certaine deceiuers to subuert the ground of faith which faithfully and truly Epaphras had laid mingling with the Gospell vaine Philosophie the rites of the Law of Moses voluntarie worshipping as it is called not content with the simplicitie of the Gospell In the meane time the Apostle lyeth at Rome in bandes he had neuer seene them nor been among them because they were not founded by him but by Epaphras who comes to him and communicateth to him the estate of the Church at Colosse how he had founded it and how false teachers had crept in Wherefore he desires the Apostle to write this Epistle to them to exhort them to stand to the true doctrine that Epaphras had taught them and not to beleeue the false teachers And this is the occasion of the writing of this epistle The Principall parts of it are these First the salutation of Parts of the Epistle the Apostle with Timothie to the Church of Colosse Secondly the preface wherein he indeuoureth to purchase the good will and attention of the Colossians Thirdly the doctrine it selfe short but exceeding effectuall of the Lord Iesus and his office as we shall heare hereafter Fourthly after the doctrine he comes to the exhortation exhorting the Colossians to constancie and perseuerance in the faith and doctrine of Iesus Christ Fiftly he admonisheth them to beware of false teachers these things are handled in the first two chapters Sixtly he commeth to certaine precepts partly generall partly particular Seuenthly he endeth his epistle with some salutations As touching this first chapter first we haue to obserue in it the salutation secondly the preface of the Epistle thirdly the doctrine fourthly the exhortation As for the salutation because it is common to the rest of his epistles therefore I shall passe through it briefly The persons that wish health and welfare to the Church of Colosse are first Paul the Apostle sent immediatly by Iesus Christ by the will of the Father first the will of the father goeth before then the sonne the Lord Iesus sendeth out this Apostle for he did nothing without the will of the Father The second person is Timothy a brother so he names him not an Apostle but an Euangelist and fellow labourer following Paul watering where he had planted for the office of euery Euangelist was to water where the Apostles before had planted and to build where they had laid the foundation of the true doctrine of Iesus Christ the Sauiour The persons vnto
all is but dung before God So you see what should be the first thing we should begin at to wit at a standing and perseuering in the faith of the Mediatour Abide in this and all shall follow of their owne will holines weldoing and the rest In the words following he shewes vs the way how to perseuere in faith If so be that you abide in the faith grounded founded The word is borrowed from building on a ground stone How to perseuere in faith the second word is and established euen as you see a man set down in a chaire resting without mouing or wagging sitteth still immoueable If thou wilt abide in faith thou must bee grounded and set downe and must not goe wagging fleeting and flowing as you see some doe Then what is this foundation whereupon thou must be grounded It is euen this same faith Thou must be grounded on it or else thou shalt not abide in it and if thou bee not built vpon it as vpon a building thou shalt not abide in it Faith then must bee the ground It must not be built as it were vpon thy heart it is the falsest ground The heart must be built and rest on faith that euer was but thy heart must be built on faith For faith in Iesus is a fast and established ground Now what is the seate euen this same faith Faith must not sit vpon thy heart which is but a ioggling seate a loose seate but thy heart must be turned ouer vpon the faith of Iesus Christ that is a fast seate so that all the powers in the world will not moue it In a word if Rest not night nor day till thou seele thy faith lying vnder thy heart and thy heart resting firme and stable on it thou abide and perseuere in the faith of Iesus Christ bee built on it rest neuer while thou rise vp vpon it as a building Rest not night nor day till thou feele it lying vnder thy heart rest not till thou finde thy heart setled without staggering sitting downe as it were on a fast stoole and seatc If thou be once setled and builded all the waues of temptations shall not once moue thee thou shalt stand fast like a house built on a strong rocke but if thou be not built and setled on it the least blast of winde of false doctrine and of affliction wil blow thee from Matth. 7. 24. 25. thy faith thy faith from thee like chaffe Alas see we not this inconstancie in fleeting and flowing A vaine lowne he is here to day and away to morrow a Protestant to day a Papist to morrow a Christian to day a Turk or Pagan to morrow and what ye will haue him What is the cause of this O that heart of thine was neuer established by grace A vaine and emptie heart was neuer grounded vpon faith in Iesus Christ And therefore it is that these miserable creatures are caried away as they are and be assured let thy heart abide in that miserable estate of inconstancie till the Lord come thou and it shall be turned into hell headlong as the lightest and rottennest thing in the world Thus much for this first perseuerance in faith He ads to another perseuerance and he saith If you be not 2 Perseuerance in hope of the Gospell moued from the hope of the Gospell that is if you perseuer in the hope of all these faire graces and mercies especially of that life euerlasting promised in the Gospell Now brethren would you know what this Gospell is The Gospell of Iesus Christ is like a mirror or looking glasse so the Apostle cals it 2. Cor. 3. 18. In the which we may see many faire things First we see Iesus Christ the Lord of glorie and then all the faire graces that followes on him thy remission of sinnes thy iustification 2. Cor. 4. 3. 4. thy sanctification the heauen and life and all things what wouldst thou haue more Now the eye that lookes in it is not the eye of the bodie but the eye of faith quicker and cleerer than all the bodily eyes in the world The hand that holds vp that mirror is faith faith is an eye and a hand it sees and holds Now as faith is looking in the mirrour to Iesus Christ and to all the graces that followes him and to that life and glorie that neuer shall haue end in comes this hope and she awaiteth constantly for the accomplishment of all those graces Hope what and of that life euerlasting that faith sees in the mirror and she awaites till Christ come with that life in his hand with the glorie in his hand that he shall bring with him for them who awaits for him As soone as he comes the mirror fals downe The word goes away there shall be no more preaching when he comes And as thou sawst him before in the mirror so then thou shalt see his glorious face as he is so the mirror shall goe away that faith of thine shall goe away What shall be then in steed of all this Thou shalt get that that Paul saies 2. Cor. 5. 7. Now we walke by faith but then we shall walke by sight Our reioycing shall be in the sight of him for euer Now brethren you shal marke here briefly it is not enough to abide in the faith of the promise wherein thou hast promised to thee life euerlasting but with the faith thou must haue a hope awaiting constantly for the thing promised as thou beleeuest the promise that is the word so thou must hope for himselfe and his comming and that life he brings with him Ioyne these two together faith in the promise and hope in the performance of necessitie thou shalt get life That hope shall Faith and hope companions Rom. 5. 5. 6. neuer make thee a shamed It is a thing impossible that a man that waits for Christs comming can be disappointed for heauen and earth shal perish ere that man be disappointed of that he hoped for so then saith he if you be not moued from the hope of the Gospell I say then so long as we liue we must not want Take away the Gospel yee take away faith and hope this mirror of the Gospell Take away the mirror thou shalt see nought Take away the Gospell thou shalt not haue faith Take it away wherein shines all these heauenly graces thou hast nought to hope for and if thou hearest not of a life after this life thou canst not hope for it So these men in the world not onely among Pagans but amongst Christians Lords Barons that haue no pleasure in hearing of the Gospell to looke into Iesus that is in it trowe yee if thus they continue that they shall goe to heauen thinke ye that they can haue faith and hope no no more then a dog hath and their death shall be worse then a dogs death As euer then you would haue life faith and hope keepe the
for nought It is impossible that he who serues Christ can want a reward thou who caust serue Christ with many crosses it is the very way to bring thee to a kingdome So blessed is that feruant that serues Christ Iesus if thou get not this benefit to be a seruant in his house though it were to be but a porter for the vilest seruant that serues Christ shall get a hire euen a kingdome woe shall be to thee Therefore seeing now is the time to serue him shew your selues faithfull seruants to Iesus for when all vantage failes thee the Lord Iesus will be thine aduantage and therefore serue the Lord and thou shalt not want a reward And thou must not thinke that this rewarde comes vnto thee through merit it comes of grace for when thou hast done all that is commaunded thee say I am an vnprofitable seruant Luk. 17. 10. And so fie on the Papists that thinke their seruice shall merit such an hire as is the inheritance of heauen This reward comes of grace onely and of his faithfulnes that hath promised otherwise hell would be thy reward Therfore thou who lookes for a reward of thy seruice thinke thou art seruing Christ thinke againe thou shalt get a reward but beware of presumption to thinke this turne shall merit heauen No but the thing I doe shall not be the cause of my saluation no I am but an vnprofitable seruant and in the meane time looke for a reward of mercie and grace because he is a faithful Lord that hath promised thee a reward and in the end thou shalt get a kingdome purchased by the bloud of the Lord Iesus Now I come to the second argument to moue seruants to The second argument doe their dutie contained in the last verses of this chapter These seruants in old time were in hard condition for they were slaues liuing to the appetites of men bought sold beaten and slame at their pleasure for looke what power men had ouer beasts the like had they ouer their seruants Therefore these seruants might haue said there is a faire reward abiding vs but yet our present estate is intolerable wee are intreated as beasts and we sustaine great iniurie he meetes with this and in a word promiseth a iust amends and reuenge of the wrong done to them Let no man abuse his power ouer poore ones what euer wrong is done to them it shall be repayed So the lesson pertaining to the inferiour and opprest by the mightie ones in this world Masters and Lords especially is this Art thou a seruant doest thou well seruest thou the Lord Iesus Christ in thy seruice is thine eye set to please him thou shalt receiue the reward of thy weldoing that of an inheritance in heauen In well doing sufferest thou gettest thou wrong art thou opprest roughly handled with crueltie and seueritie The Apostle answers thou shalt haue an assisement beside the reward What wouldest thou haue The Lord shall oppresse them that oppresse thee This generally appertaines to all estates Doest thou well Thy reward shall be an eternal heritage In well doing sufferest thou wrong The Lord promiseth thee an assisement and an acquittance of them that doe thee wrong Brethren it is marueilous to see the care and regard the Lord hath to his owne if they were neuer so poore wormes that the great folke will not vouchsafe themselues once to looke to it would seeme enough that a poore seruant should get such an heritage howbeit his iniuries hee suffered were neuer reuenged Who would thinke otherwise O but the Apostle answers not after this manner It may suffice that you shall get a faire reward for the seruice ye doe as for the rest what matters it No but hee saith in effect as for the wrong done to you it shal be auenged So the Lord is not content to giue them a reward but for the wrong they suffer the Lord will be auenged on them that wrongs them if they were the greatest Monarchs in the world Howbeit thou wouldest forgiue them as Steuen did Act. 7. and say Lord lay not this to their charge yet the Lords iustice will not suffer thee vnreuenged the Lord shal take them that oppresse thee and throw them into hell if they continue impenitent yea it comes to passe oft times that oppressors of the poore and Church before they goe out of the world that the Lord in the sight of the poore and oppressed takes them and rents and riues them in such sort as they are compelled to pitie them O then how terrible is the iudgement that abides oppressors and abusers of their seruants whatsoeuer Well then there are two things well doing and suffering of wrong well doing shall receiue an inheritance suffering shall receiue a reuenge vengeance shall come vpon the oppressour So let none be wearie in well doing in this world nor be impatient in suffering for it is all but for a moment we doe and suffer in respect of that eternitie The second thing to bee marked is this Who is this that shall reuenge the cause of the poore seruants Hee saies not your masters haue masters aboue them as no doubt they had for all superiours haue Magistrates aboue them to take order with them if they doe wrong alas if hee had answered so it had been little comfort to them as they found by experience for they accepted of the persons of men they accounted of the master not of the seruant they permitted thē by their lawes to abuse their seruants The Apostle knew how slacke the Iustices are to reuenge the cause of seruants and therefore he promiseth no amends at their hands but at the hands of the Lord. So now speaking of reuenge he promiseth it not to come of the Magistrate but from the Lord for hee knew the Lord would not beguile him Ye may then see he hath trusted much to God and depending on him he promiseth much in his name What wouldest thou haue a reward a reuenge the Apostle promiseth both to thee but at the Lords hand The lesson then is the man that knowes God well and is well acquainted with his mercie with his iustice with his power and his wisedom it is wonderful what he will promise in his name flesh and bloud scarsely will beleeue it Note Againe a poore bodie and one opprest one that knowes not this when he heares of this it is wonderfull how he will swallow vp these promises nay thou neuer didst eate meate with such pleasure as this poore one will swallow them vp And I say a Pastor should not promise ought of God except he knew him thou that art an hearer if thou know him in his power iustice and the rest in despite of all the world thy heart will rest on him Therefore know him in Iesus Christ and pray night and day O Lord I lie in darknes let me see thee in Iesus Christ and the glorie that is in thee
that the Gospell bringeth out in the heart of man in the circumstance of the time of the hastie working of the Gospell in the hearts of men euen in that same hower that man heareth it first he findes it so powerfull in him and the continuance of it working still in him that it is a sure argument to him and a note not onely of the truth of the Gospell but also that it is the very truth of God If any hath found this sincere working in his heart by the Gospell this is a sure argument that it is the truth of God which you heare though all the world and the Pope himselfe should crye against it Briefly as in these words he commends the Gospell so he commends the Colossians because they receiued it and continued in the same The spirit of God when he giues thee a grace he will fall out in commending of thee and this testifyeth a wonderfull loue and mercy in God and of his liking of them to whom he giues his grace he will giue them such a praise as if they God commends and crownes his own graces in vs. were something and yet they are nothing this should make vs to meete him with thankefulnesse to praise him for something when he praiseth thee for nothing When he hath done with the Gospell he comes to the person they might haue said what is this man that preacheth the Gospell hee is no Apostle Paul answereth in effect whatsoeuer the man be he hath taught you the truth and then he commends the man as for the man I will tell you hee is a fellow labourer with me howbeit I be an Apostle he is no seruant to me but with me he hath his owne roome and why he is a minister of Iesus Christ more he is beloued of me I tender the cause he is a minister and a faithfull minister he is sincere in his calling and as for you he is wholy for your behoofe and profit he is sent to you and for you a faithfull minister in Iesus Christ And he hath shewen indeede that he is for you for he hath testified True loue of you and of your heartie loue and he calleth it the loue of the spirit thereby highly commending their loue because if loue be true it must not onely proceede of thy affection but it must proceede of the spirit of Iesus Thus for the words marke then when we see a man faithfull in any calling whether in the Church or common-wealth this same recommendation Obserue that Paul makes of Epaphras teacheth vs to recommend that man that dischargeth a faithfull dutie according to the grace giuen him that they may haue the better lyking of him I say he is a minister of Sathan that seeing a man faithfull in any calling goeth about to seuer them and him to put a misliking in the hearts of the people to seuer them whom God hath ioyned together Now to goe to the next argument hitherto haue you heard of the first argument touching thanksgiuing the next followeth in prayer Therefore saith he from the first day that I haue heard of this grace vncessantly I pray to God for you Marke first that same very grace of spirituall loue and charitie wherefore he thanketh God moueth him to pray to God for them Then brethren in any grace whether it bee faith or loue or patience c. there is matter both of thanksgiuing and prayer to God as thou art bound to thanke God for the grace receiued so thou art bound to pray for the same and Prayer to God the more graces we see in a man the greater care ought we to haue to pray to God to keepe him in those graces But the time is to be considered euen as soone as hee heard of their faith and loue hee begunne to pray and from that day to this day his prayer abideth This teacheth first that after a man hath receiued a great grace from God hee should euer pray that that grace receiued may abide with him and he with it according to the example of Paul for such is the frailtie of mans nature that euery moment he is readie to fal from grace except the Lord holde him vp Againe marke this when he would haue the grace kept in the heart what meanes vseth he prayer immediatly hee prayeth to God for them Then in a word earnest and feruent prayer to God is the meanes to get grace from him to keepe it either in thy owne heart or in others If thou wouldest haue any grace of God and haue it abiding with thee fructifying in thy heart pray to God Prayer Prayer is the only meane to effect and obtaine of God whatsoeuer thou standest in neede of and when thou hast gotten any thing prayer is the meanes to procure a blessing to the same that it abide with thee What prayeth he for to them It is no grace that they had gotten alreadie Wherefore then that you may be filled Marke the words for there is exceeding great pith in them and would to God we could attaine to the force of them that ye may be filled saith he with grace as if he would say grace is begun with you alreadie now I pray that you may be filled with grace you are not full yet for so long as thou liuest thou mayest get grace but I say thou wilt neuer be filled with grace here in this world but there will euer be some emptinesse and wastnes in thee There is euer some want in the regenerate man Learne another lesson Wherein standeth thy felicitie and blessednes euen in this in a filling vp of that wastnes and emptines within thee alas if thou saw and felt thy own voydnesse and want of grace in thy heart thou wouldest neuer cease but euer bee seeking and crying for abundance of faith for an emptie heart will perish Surely if thy heart bee voyde of grace goe as gallantly as thou pleasest casting thy head in the winde if thou haue not grace and a fulnesse of grace in the end thou shalt perish looke to it as thou wilt Thinke ye not that our blessednesse is to be in likenesse with God and Iesus Christ our head God is full O what fulnes is in God! Iesus Christ is full wee sawe him saith Iohn 1. 14. Full of glorie Then it must follow if we would be truly blessed we must bee full as our head is full and as the Apostle to the Colossians saith we must be filled with that fulnesse of God Blessed are they saith Christ Matth. 5. 6. that hunger for righteousnesse Col. 3. 19. for they shall be filled Then hunger euer for righteousnesse that thou mayest be filled for to be filled is the blessednesse of mans estate But what stuffe must this be wherewith we must bee filled it is not thy happinesse to bee filled with euery thing as with meate and drinke oft times when thou art fullest after that manner thou art emptiest of
Cor. 15. 28. thou shalt rise vp glorious and this vile body shall be made like to his glorious body Matth 13. and then it shall shine more brighter then the sunne at noone day O the glorie of the Saints when he shall fill them so that they shall not neede a temple nor meate or drinke as it is said in the Reuelation 21. but he shall be al to thee because he shall be in thee and thou shalt be are him in thee thou shalt be a tabernacle to him then shall this fulnesse be and vntill then it shall be but in a growing to that perfection Blessed be that soule that growes and feeles that heauenly liquor dropping day lie into the soule be assured thou shalt get this fulnesse of the light and God shall dwell in thee for euer You see then he hath prayed for wisedome and knowledge to what end is all this will God giue a man knowledge or wisedome or will a man pray for it except hee wot wherefore wherefore is it then That you may walke saith he Wherefore is light giuen but that a man should walke wherefore shines the sunne but that thou mightest walke The sunne is not giuen thee to Similitude sleepe he is but a swinger but a lubber that will lye idle in the day light and the sunne shall witnes against him in that day much more that heauenly light that sunne of righteousnesse shines he for nothing If thou hast gotten this shining light walke goe and trauell be exercised in thy calling and be Vocation not idle will this sunne in the firmament testifie against thee if thou bee idle what will the light of the sonne of man doe trowest thou if thou be idle in thy profession O woe worth thee that euer thou sawst it I see there must be a walking but thou must not walke as thou wilt In deede there be many that are ouer busie and that were better sleeping in their beds then walking as they doe in wantonnesse and wickednesse And there is ouer many reeling here and there as wantons about I wot not what The very day light craues that thou walke according to the light Rom. 13. 12. thou must haue a very comely behauiour in the shining of the sunne and thou must not play the foole the drunken man the harlot the murtherer and the theefe I tell thee and thou doe it the sunne shall witnesse against thy euill deede to thy condemnation And if the sunne in the world and firmament craues this comely behauiour of thee and that thou walke orderly then much more must thou walke by a rule in thy light Iesus What is the rule Walke worthie of the Lord as if he would say is it the Lord that shines staine not that Lord of light by your euill behauiour This importeth as this light shines in thee so thou shouldest see him See him as thou wilt he shines on thee and if thou get a sight of this light blessed art thou Alas these filthie persons if they saw theeye of God trowe ye that they would puddle on this sort all stands on this that howbeit God see them they see him not Happie art thou if thou canst say when thou risest Lord thou seest me now Lord giue me an eye to see thee and Heb. 12. 14 Gen. 17. 1 by the seeing of thee to walke as it becommeth me in thy presence neuer to staine that glorious light by my prophane life Now in the next words he telles more plainely what it is to walke worthie of the Lord it standeth in this to please him in the whole actions of our life Well is that heart that can in any measure be set to please God and well is the mouth that can say I would please thee O Lord Lord giue me grace to please thee No no let not a thought that thou thinkest will displease him break out hold it in and say Lord slay it by thy Thoughts spirit but fye on thee when thy filthie thought falleth out into a filthie deede Therefore set thee to please the Lord in thought word and deede O the ioy in thy heart when thy conscience beareth witnesse to thee that thou wouldest please the Lord thou shalt neuer haue ioy in thy heart while then When we haue set our heart to please him it is but a meeting of the 2. Cor. 1. 12. Lord. The Lord hath set himselfe before thee to pleasure thee fye fye then that thou wilt not set thy selfe to pleasure him Do what thou canst thou shalt neuer be able to pleasure God in respect of his pleasuring of thee Thou art but an vnprofitable seruant yet happie art thou if thou endeuor to pleasure him as he will and wrestling and striuing as it were through a thornie hedge to get this cankered heart subiect to pleasure thy God and say as thou hast pleasured me Lord giue me grace to pleasure thee Note Now the Lord giue euery one grace to please him in some measure To whom be praise and honor Amen THE THIRD LECTVRE VPON THE EPISTLE OF PAVL to the Colossians beginning at the middest of the tenth verse COLOS. Chap. 1. vers 10 11 12. 10 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 12 Giuing thankes vnto the Father which hath made vs meete to be partakers of the inheritance of the Saints in light WE heard brethren the preface of this epistle it standeth first in thankesgiuing and secondly in prayer We haue heard this other day of thanksgiuing and of the causes of it We entred into the prayer The Apostle sheweth that the first day that euer hee heard of the grace of God which the Colossians had receiued he not onely thanketh God for it but immediatly prayeth for them The effect of his prayer was that they should be filled they were not full yet wherewith with knowledge and not simply that but with all knowledge of what thing not of euery thing but with all knowledge of his wil of the will of God reucaled most cleerely to the world by the sonne himselfe who is in the bosome of the father and who manifested himselfe in the fulnes of time in the nature of man and with his owne mouth reuealed the will of his father Then he layeth out this knowledge in the parts of it In all wisedome saith he which consisteth in contemplation of heauenly things and in all vnderstanding which consisteth in practizing that contemplation All wisedome not earthly but spirituall all vnderstanding not earthly but heauenly touching the loue of God and the saluation of man in the bloud of Iesus Now to what end should they be filled with all this wisedome that they should sit idlie in the world no no but that they should walke and trauell and how according to the rule A misruly life dowes not it auailes
to speake of Angels and of their orders and tell you there bee so many orders of them Who told you that and then he will begin to speake of Saints and he will bid you call on them Did God commaund him to bid thee doe so and when hee hath done with heauen he will goe downe to hell and will tell you of all the chambers and places there of Limbus Patrum Purgatorie with the rest as though he had bin there And againe with such confidence he will speak of these things as if he had seene thē with his eyes This then tels vs y t this doctrine of the Papists is not a new but an old heresie and how like is a new heretike to an old heretike Well to be short let neuer man be curious in that which God hath neuer reuealed If God Curiositie hath not reuealed what the Angels be doing in heauen what the Saints be doing question not of it where hell is and what parts are in hell if God haue not reuealed it be not curious to search it let it be leaue off questioning of things that God hath not reuealed seeing there are so many things reuealed which thou canst not attaine vnto if thou shouldest sit night and day meditating vpon them Againe let no man bee bold to affirme the thing that hee knoweth not whether it be true or not if thou vse thy selfe to shamelesse pertnes thou wilt come in the end to confirme lyes Euer keepe a moderation and speake according to thy knowledge that that thou hast seene and heard And speake seeing it is the office of the Pastor to speake speake assuredly of saluation for surely thou must be studious to get the truth and to speak boldly of it and to die in the truth of God There is the first argument why the Apostle wils the Colossians that no man condemne them for meate and drinke learne of it to answere the Papists after this manner Thou art a pert and shamelesse bodie to intrude thy selfe into this point and that point of religion whereof thou hast no sure warrant and in that thou neuer sawest heardest nor was neuer reuealed to thee The second argument is from as euill a ground euen from pride and a poore pride as the words import for so the Apostle speaketh blowne vp as a bagge with winde no solide stuffe Now after what manner is he puft vp Rashly that is without cause hauing no matter but onely winde For ye shall vnderstand that there is but two sorts of pride There is one that is called a poore pride as we say A proud heart in a poore Two sorts of pride breast whē vpon a vaine conceit men are proud of that which they haue not Such was the pride of the Pharisie vpon the conceit of his righteousnes through it he scornes the poore man besides him who was notwithstanding more iustified then he was The second sort of pride is when one is proud but hath some matter of it as a rich man for his riches a man of science for his science whether the matter of it be outward or inward Of this the Apostle speaketh 1. Cor. 4. 7. What hast thou that thou hast not receiued why then boastest thou as though thou haddest not receiued it Alas no gift should make one proud For where that is it is a tokē that thou misknowest the giuer If a man haue pride with his graces all his graces are poyson for pride is a poysonable seasoning of them so that they shall neuer doe thee good As for example hee that hath grace to speake well if he be proud he may well doe the people good but he shall neuer be able to doe himselfe good A man of law Pride poysons all gifts that is full of law euen to the throte if he haue pride with it he may doe thee and the people good with it but not himself yea it is a curse to him A Preacher that hath knowledge in the Scriptures and can discourse vpon them finely if hee haue pride with his gift all is poyson he may well doe the auditorie good but hee shall neuer be able to doe his owne soule good So it is no small grace of God with thy gifts to haue humilitie and grace with humilitie is more worth then many graces that are conioyned with pride Now to goe to the words Where from commeth this pride this mischieuous pride that hath no matter to be proud for nothing it is a thing which is intolerable Hee sets downe the ground of it It comes from the minde there is the mother of it It is not without thee it is not riches honour and what euer thou hast that will make thee to haue a conceit of thy selfe it is not these things outward Pride whence it comes howbeit they will greatly further thee and helpe thy pride as ye may see this day in the persons of rich and honourable men What is it then euen the best thing of nature giuen to thee euen thy minde the reason that is within thee it poysoneth al thy gifts A natural mā wil make a faire discourse in reasoning yet with such a pride that he will not yeeld to any that saith against him and his reason So the best thing in man is his greatest enemie Man hath reason a reasonable minde and that is his preferment aboue the beast but I say to thee if that reason be not sanctified by the spirit of Christ Iesus if thou werst a King well had it been to thee that thou haddest bin borne a dog yea that thou haddest bin created a stocke or a stone if thou be not sanctified in thy reason This reason in the minde hauing pride conioyned with it beguiled all the Philosophers Rom. 1. 21. What a minde is that a fleshly minde saith the Apostle If there be any pure thing in man it must be the minde Yet the Apostle calleth it fleshly and Roman 8. vers 7. The wisedome of the flesh is enmitie against God I say to thee as the bodie is grosse and corrupt so the minde is as grosse and corrupt by nature So that as the bodie can feele nothing but that that is grosse no more can thy soule apprehend spirituall things but grosse things So there is the mother of all mischiefe That that Paul calleth flesh the canker of nature will ye see her daughters she begetteth vaine discoursing Then when she is in conceit of wisedome followeth false The daughters of reason not sanctified opinions of doctrines as this that Angels should be worshipped and then followeth the last childe Pride So all tends to this seeke mortification the slaughter of this mother the flesh or els she will destroy thee I say if she be not mortified thou shalt die euerlastingly For she shall fill thee so with wind and puffe thee vp so that when the iudgement commeth thou shalt be burnt vp like stubble Alas hast thou not thought of mortification
the furniture that Paul in the Epistle to the Ephes 4. 16. speakes of For this cause calleth he them the bands of furnishing because their office is to furnish grace life mouing and whatsoeuer How the water of life proceeds from Christ spirituall thing to the bodie To make this plaine there are two sorts of furnishing there is one which is common that euery man hath as for example life and mouing This thou must haue or else thou canst not be a man so if thou want a spirituall mouing by the spirit of Iesus thou canst not be in the bodie And there is not a naturall bodie but it must receiue life sense and mouing from the head so there is not a spirituall member of the bodie of Iesus Christ but it must receiue from the head Iesus through his spirit spirituall life sense and mouing and if thou stand in the bodie this furniture must flow to thee from the head This is the first sort of furnishing There is another sort which is of other particular graces conueighed into men and women by this spirit faith and loue and yet of great varietie I will get a particular grace thou wilt get another particular grace another man will get the third so that it is not needfull that thou haue this whole furniture Seeke not all graces seeke them not for there is none that hath all graces Hath the eye all graces Nay the Euery man must not haue all gifts of the spirit foote hath a grace that the eye hath not Seeke then for grace but so that it be without an ambitious desire of the grace of others Be euer prouiding that ye want not some of this furniture striue to excell in the grace of regeneration with all the world but in other graces striue not Then ye see this first effect of furnishing It followeth vpon the ioynts and bands so that if thou haue not the ioynts and bands thou canst not haue the furniture of grace Therefore looke that thou haue the spirit otherwise thou shalt get no life sense mouing nor sanctification I repeate it againe looke thou haue the bands or els thou shalt not be in the mysticall bodie of Christ So to the next effect flowing from these ioynts and bands it is the knitting together of the bodie and euery member thereof one with another as the spirit of Iesus is the band that The spirit is the band vvhich knits vs with Christ and his members knits vp the members with the head so hee is the band that knits the members among themselues that knits thee with thy neighbour and makes a mutuall band of loue among the members This effect is wrought by the head who bindes all so surely together as is vnspeakable nay no man can expresse that sure coniunction this band will make The force of the word importeth a compact coniunction there was neuer so compact a coniunction as this is Thou shalt neuer binde any thing so streightly as the members of Iesus be bound to the head and mutually together among themselues The word also signifieth a decent compacting together so that there is no coniunction so well fauoured as this is Therefore the Apostle to the Ephes 4. 16. vseth a word signifying a harmonie and comely situation of the parts when thou seest that bodie thou seest a most pleasant situation To insist in this effect of knitting this effect it goeth before the other First things must be knit together and then commeth the furniture so marke this order If first there must be a compacting and then the furniture I giue thee a lesson looke neuer to get grace except thou be conioyned in the bodie for then that spirituall grace shall flow to thee Let not one that is not knit in the bodie seeke for grace A lowne will scorne when he is cut off from the body by excommunication well I say go ride where he will he wants the spirituall life of Iesus and shall not get it till he come to the bodie againe To come to the third effect the third effect is growth and followeth the other two For after once by sinewes the members are knit and then receiue furniture of necessity the members must grow and the whole bodie must grow according to the portion of grace giuen Reade Ephes 4. 16. looke how hee setteth downe there the manner of the growing he saith euery member groweth according to the measure of grace giuen Thinkest thou that thou canst not grow except thou grow in all graces wilt thou haue thy hands growing as thy feete to goe as thy feete No no but euery member groweth Euery one growes in his owne gifs as is giuen to it euery one groweth in his own gift and thank the Lord for the growth in thy owne gift Then hee saith the bodie groweth as effects to the bodie as if he would say the bodie groweth in all graces the member groweth in one grace So as euery member groweth to the growth of the bodie in all graces so the bodie groweth in all grace when the members growe in their particular graces Then euery one should set their minde that for their part they may build vp the bodie of the Lord Iesus This is the counsel of the Apostle if thou carrie not stones to build vp the building thou shalt neuer get to be of that building whereof the Lord Iesus is the head Now lastly marke this of the order first there is the compacting of the bodie with the head by bands and ioynts Secondly there is the furnishing thorough sinewes and bands Thirdly there is the growing and then the building groweth to a full stature But howsoeuer thou gettest it not here fully yet grow in him daily and neuer rest and then thou shalt come to the stature of a perfect man And as there cannot be a compacting of the members without the bands so without the furniture thou canst not grow Therefore crie euer for the furniture that thou maist grow vp in Iesus Christ First compact thy selfe in the bodie and then aske graces night and day I Note this order shall then promise that thou shalt grow in thy owne grace night and day till thou meete with Iesus Christ in whom stands full blessednesse In the last words he shewes what kinde of growth is this to wit the growth of God it is not common not naturall but it is a diuine growth God giueth it Paul may plant and Apollo may water but it is God that giueth the growth and encrease 1. Cor. 3. 7. none can giue thee growth but onely hee and therefore when thou art watered by the Gospell euer seeke growth at his hand onely for all the Angels in heauen haue no power to make thee grow a hand breadth It is the spirituall worke of God as the creature is of God euen so the bodily growth of the creature is of God and how much more is that spirituall growth in Iesus Christ of
the kingdome of God It is peace and ioy in the holie Ghost Rom. 14. 17. So if thou be one of that kingdome thou wilt be a peaceable bodie Then the man that cannot liue in peace but is full of variance euer troubling and renting the members of the Common-weale who will not say that that man is not to bee suffered in the towne hee is not worthie to dwell in it much more a restles spirit in the kingdome of Iesus Christ Disturbers of the peace of Church and Common wealth should bee driuen out of the towne Looke if our text speakes not this These restles spirits that trouble not only the Common-weale this whole kingdom and haue studied to the subuersion of the whole land but haue by their meanes gone about to trouble the whole kingdome of Christ they should haue no place neither in Church nor Common-weale they are vnworthie of any calling either in Church or policie they haue pulled themselues asunder from both The second argument is from the body wherein we are vnited Were it not a monstrous thing to see the hand strike the face if thou hadst spiritual eyes it would seeme as monstrous a thing to thee to see a member of that body of Christ to strike another Then briefly as the ioyning of men in a citie requires a peaceable life and that they should liue in peace much more this vnion of the members not in a citie and Common-weale onely but in a body so that some of them are the hand some the eye some the foot and so foorth This vnion requires peace and quietnes they should not be restles spirits nor full of variance and therefore thou that art a restles spirit in the Church of God and yet saist thou art of the Church and wilt say thou beleeuest I say to thee thou shewest plainly thou hast nought to doe with the bodie And as I said before these troublesome men full of debate I will affirme it againe they neuer wist what that vnion with Christ is for if they had that vnion with Christ that grace of Christ would come downe from the head and bind them with the bodie So thou shewest Such as loue not peace haue nothing to doe with Christ nor his Church plainly that thou hast not to doe neither with the bodie nor with the head O murtherers your hearts are full of dissension ye shall perish in that great day I giue you this doome ye shall not escape Thus much for the eight peece of this garment of regeneration and sanctification In the end of this verse wee haue the ninth grace and peece of this garment and it is this Be thankefull that is the force of The ninth part of the garment of the nevv man the word so it is thankfulnes that he requires All the rest before are offices and graces that preuent a good deede done As when a man begins to bee mercifull to any or mercie bee shewen to him of that person that is a good deede done and so the former graces stand in doing But this grace of thankfulnes VVhat thankefulnes is it is such as stands in recompencing a good deede done In rendring good for good If thou wilt compare this grace with them that went before it is lesse then any of them for it is a greater matter to be the beginner of any good deede then to recompence a good deede done to thee And thou art a wretched bodie that neither canst doe good nor when good is done to thee canst not render thankes for it There be three Three sorts of good mē sorts of good men First he is a good man that can begin to do any good to another not prouoked by any thing that is done to him which for Gods cause can bee beneficiall to his neighbour Secondly he is a good man that can render good for good and recompence the good done to him but there can no true recompencing come without the spirit of grace Lastly he is the best man that can render good for euill that can finde in his heart to meete an euill deede with any good There be as many sorts of euill men he is an euill man that cannot shew mercie to another nor begin to doe any good but hath Three sorts of euill mē his heart locked vp Againe hee is farre worse that when hee hath gotten good cannot recompence it with good againe especially to them to whom he hath been most indebted as to his parents This countrie is full of such this man is a wretch he is worse then an Infidell An Ethnick can render good for good thou shamest thy parents What if this ingratitude were to common men but it is to them to whom they are most bound to and it is an argument that thou art vngratefull to the Lord. But the worst of all is he that for good repaies euill and this land is full of such also yea they who haue done them most good they will meete them with an euill turne All these are vngratefull men and when thou hast called a man an vngratefull man thou hast called him all the euill in the world for such a one is vnworthie to liue Therefore studie to be thankfull and thou that gettest any good done to thee by any man at the least meete him with thankfulnes It is meruaile how a man can lie downe without this consideration for if thou suffer thy selfe to be opprest with ingratitude thou shalt perish If the time would serue I would goe forward I will marke onely this All these graces are grounded vpon the word of Iesus Christ vpon this Gospell Wouldest thou be mercifull let the word dwell in thee Wouldest thou be kind wouldest thou be humblie minded and so foorth of the rest of the graces let the word of Iesus Christ raigne in thee This is the meane that ingenders these graces and keepes them in thy heart to wit the word of Iesus So thou who wouldest be gracious The Gospell is Gods hand to fill vs vvith graces and full of grace be full of the Gospell For it is that word that purifieth the heart neuer rest til thou get thy heart full of the Gospell Thou thinkest that nothing can fill thee but a bodily foode no no the word of Iesus is as effectuall to fill the heart as sensible as euer thou foundest thy stomacke fed with foode But consider this this fulnes of the heart is not gotten so long as we liue here Therefore let our pleasure bee euer in filling of our hearts with the Gospel as thou hast pleasure to fill thy stomacke with meate and drinke so fill thy Simile heart thine emptie heart that is full of nothing but winde fill it with the Gospell Alas if we could get an hunger of the word for the soule that hungers for the foode of the word it shall be filled and it shall feele the sweetnes of the word But the heart is so filled
are minded either in good will or euil will so they adde too and diminish as they either loue or hate And therefore for the auoyding of these inconueniences and the more full vnderstanding of the truth in these causes he sendeth Tychicus and some other with him in presence faithfully to relate all things on both sides that is both to cause the Colossians to conceiue in what case Paul and his affaires were and to certifie the Apostle how things went with the Church there and more particularly that by these faithfull and honest messengers hee might comfort and confirme the Colossians hearts The first of these is called Tychicus who being borne in Asia willingly accompanied Paul going thither to preach the Gospell there as you may reade Acts 20. 4. Neither followed he him in that labour of the Ministerie alone as a thing very profitable for himselfe but euen then when Paul was prisoner at Rome for the Gospel he was with him there and ministred vnto him and was sent from thence by Paul as with this Epistle to the Colossians so with that which hee wrote to the Ephesians as appeareth chap. 6. 21. 22. and also 2. Tim. 4. 10. where he saith that he sent Tychicus to Ephesus Another of thē is named Onesimus who is the very same that Paul cōmendeth to Philemon in the epistle he wrote vnto him where we shall finde that he was Philemons vnthriftie seruant and did runne away from his master for some great offence but yet being touched with conscience for that sinne and vnfainedly turned vnto God euen by Paul himselfe whilest hee was prisoner at Rome Paul thought it meete vpon his vnfained amendment to commend him to his master againe And he ioyneth them both together as it were in commission in this cause that in the mouth of two or three witnesses al truth concerning causes on both sides might bee established For further credit whereof also hee doth adorne them with good and gracious titles And first for Tychicus to the end that the dignitie of the person might procure more authoritie and credit to his testimonie among the Colossians and from them to the Apostle himselfe he describeth him by three titles or adiuncts but they may be reduced vnder two sorts or kinds The one such as is common to all Christians when hee termeth him beloued brother the other peculiar to them that trauaile in the Church causes as Ministers and such like And these are two in number the first is faithfull minister the second is fellow seruant in the Lord. From all which there are many good instructions affoorded vnto vs as in the first that if any man be a true Christian and therefore our brother wee are bound euen in that respect so much the more tenderly to imbrace and loue him For though euery one yea that is not a Christian must be loued in his measure and manner because he is the creature of God and the excellent workmanship of his owne hands and the rather because he is indued in some sort and sense with the image of God yet there is a speciall loue due to such a sound hearted Christian as is a member with vs of the selfesame holie bodie Neither indeed specially in spirituall consideration is he so much another man differing from vs as one and the selfesame with vs. For all true Christians are members of one and the selfesame bodie growing vp together with vs to the constituting of that blessed bodie of our Sauiour Christ and to the framing and fashioning yea making vp of that very man the head whereof is Christ and the bodie are all faithfull Christians Concerning which see what the Spirit saith Eph. 2. 15. Hitherto for his generall or common title Now he describeth him by his specially calling in which if we respect Christ he was his minister and seruant in the work ministerie and preaching of the Gospell and seruing him therin not in outward shew onely or for filthie luere sake but in all fidelitie and syncere vprightnes and therefore he is called in this place not onely a minister but a faithfull minister And if we consider or respect the Apostle he was his fellow-seruant in the Lord because both the one and the other of them Paul I meane and Tychicus did serue the selfesame God euen the father and the selfesame Lord Iesus Christ in the holie ministerie walking in it with all fidelitie as became them that had receiued grace from God not onely to beleeue his trueth but to walke in the obedience of it that way especially And this doth teach vs that by example which the Apostle prescribeth in an other place by precept and rule Let him that hath an office attend vpon his office Rom. 12. And againe What is required of stewards which al Gods ministers are but that they should be found faithfull And Christ saith Who is a faithfull and wise seruant euen such a one as his master setteth ouer his household to giue them their iust proportion of meate in due season Matth. 24. What carelesnes yea what vnfaithfulnes is there in all callings yea Ecclesiasticall as well as ciuill Who thinketh that the place he hath is from God or that he must render an account vnto him If Magistrates considered this they would not be so furious and cruell as many of them are If Preachers did weigh it they would not be so cold and carelesse so negligent and idle in the execution of their duties and in gaining men to God as commonly they are I will tell you my mind there are few found in this function to whom we may rightly attribute the adiuncts and titles that the Apostle giueth here to Tychicus that they are faithful ministers and fellow seruants in the Lords worke for feare many times and flatterie bleareth out if it doe not vtterly kill their fidelitie and integritie and corrupt respects of priuate profit honour and such like maketh them goe a way by themselues and to withdraw from the rest of their brethren Wee haue too much experience of this in the Courtlike preachers of our kingdome here and other reformed Churches abroad taste and smacke too much of it this being one bitter fruite that the Hierarchie hath left behinde it amongst vs. And thus farre for Tychicus and his titles Now concerning Onesimus Paul setteth him out and commendeth him to the Colossians first by his common calling by which being through faith grafted into Christ he became a faithfull and beloued brother vnto him in Christ The selfesame man that is here termed a faithfull beloued brother is named in the Epistle to Philemon vers 10. his son whom he begot in his bonds How can this be can one man haue two titles Yea wel enough if we consider diuers respects and states wherein they are through Gods grace and goodnes Such as the Ministers beget by the Gospell and bring vnto Christ and his Church they are as in regard of that worke of begetting them
were Paul himselfe let him be Anathema This for the commendation of the Gospell preached by Epaphras I shall end Paul at this time lay in Rome in bands and was vnder an heauie affliction Now hee considering his bands might bee offensiue to them in the next verse hee meetes with this slaunder Now saith he I reioyce of those things which I suffer for you As if he would say my afflictions that I lie in let them not offend you It is a marueilous thing how ready men are to offend and to take a slander when it is not giuen These men were before offended with Epaphras because hee was not an Apostle now they are offended with Paul the Apostle himselfe because he is lying in bands O there is neuer a thing but the diuell can make it an offence to the Gospel he knowes how stumbling a heart thou hast and all to hold thee backe from the Gospell Blessed is he that hath not been offended at any thing as Christ saith Matth. 11. 6. How takes he away the offence of his bands The first argument to reuoke it he saith I reioyce for these things Vers 24. which I suffer for you or for your sake as if he would say be not offended at my bands because they are for you If I had not comen out at the commaund of my Lord to preach Christ what needed me to be lying in these fetters and if I had not loued my Lord Iesus and his Church what needed I to be in The afflictions of the Martyrs do serue for the confirmation of the faithfull in all ages these bands Well he suffers for the Colossians and he neuer saw them Epaphras taught them I tell thee looke whatsoeuer Paul suffereth or any of the Apostles or godly Martyrs who suffered count it all for thee It was all to hold in this light which is thy life and if it had not been kept and entertained and holden vp by their preaching and sealed by their bloud thou shouldest neuer haue gotten light And without this Gospell thou shouldest neuer see life This world is blinded they know not this darknes they lie in If the light of this Gospell slide from thee thou blind ignorant that lies now in darknes thou shalt be cast into hell for the end of darknes here is that blacke darknes in hell So hee saith All that I suffer is for you Well if men thought that the sufferings of the seruants of God which they suffer whether it be bands banishment or whatsoeuer it be if they could thinke that all was for them to hold in that light of the Gospell alas they would be so farre from that that the bands and these things should be offensiue to them and so be offended at the Gospell that by the contrarie they would kisse their sufferings and would take as great pleasure in their bands as in their preaching for they serue as well to thy weale as their preaching For by their bands they seale vp in thy heart all that they haue preached to thee O if thou couldst thinke of this well The time will come that these who now preach shall be afflicted and Lord giue them ioy in their affliction Be ye therefore prepared not to be offended at it You shall see some steale downe closely from the Minister when he is caught by the necke howbeit now they will accompanie him Well then be readie to take part of his affliction as Paul saith 2. Tim. 1. 8. Yet to recommend his affliction more I reioyce saith he he suffereth for a good cause for the safetie of the Colossians Besides this hee suffered with ioy 1. Pet. 4. 15. Let no man saith hee suffer as a murtherer a theefe or an euill doer which is now the pleasure of men but let vs make vs readie to suffer for a good cause if thou suffer see thou suffer for Gods cause for this light the best cause that euer thou suffered for Let euery man be prepared to suffer for it otherwise thou shalt haue no good of it It is not the paine will make thee a Martyr but it is the quarrell the good cause that will make thee a Martyr And againe he saith if thou suffer as Christ suffered reioyce As if he would say when thou Ioy in godly afflictions sufferest for a good cause looke thou haue ioy and willingnes No let not the enemie haue greater will to draw thee to the shambles then thou shalt be willing with ioy to suffer So there is another condition requisite in suffering we must not onely be content to suffer for a good cause but wee must be Note willing and ioyfully willing Otherwise the good cause will not make thee a Martyr Thou must haue ioy and patience and willingnes glorifying God Looke how the Martyrs suffered and follow them and then thou shalt dye like a Martyr and blessed shalt thou be The Lord prepare vs for it that we may passe from this miserie to ioy through the Lord Iesus To whom be praise and honour for euer Amen THE TENTH LECTVRE VPON THE EPISTLE OF PAVL to the Colossians COLOS. Chap. 1. vers 24. 25. 24 Now reioyce I in my suffrings for you and fulfill the rest of the afflictions of Christ in my flesh for his body sake which is the Church 25 Wherof I am a minister according to the dispensation of God which is giuen me vnto you ward to fulfill the word of God YOu heard the last day beloued brethren how the Apostle hauing ended his doctrine he comes to his exhortation and exhorts the Colossians to perseuer in the faith of Iesus Christ Secondly he exhorts them to perscuere in hope The argument he vseth is from that benefit of their reconciliation with God Now saith he ye are reconciled and hee hath reconciled you but with this condition and restraint if so be that you abide in the faith grounded and stablished and be not moued from the hope of the Gospell Then they might haue said what Gospell meanes thou of is it that gospell that Epaphras hath taught countest thou so much of it This he meetes with and saith yea I meane of that same gospell that you haue heard of that man Epaphras Then he falles out into a cōmendation of that gospell of his And the first argument is taken from this That it is no other gospel but that Coherence that hath been preached to euery creature The second argument is hee hath preached nought at all but that that I haue preached Then they might haue said what haue wee to doe with thee we see nought of thee but a man in bands at Rome The Apostle answeres Now saith he I reioyce in my afflictions for you Well it is true I am afflicted but vnderstand this that my affliction is for you it appertaines to you to esteeme of my affliction I reioyce that I am afflicted for the Gentiles because I am appointed their Apostle You are a part of
the Gentiles therefore in that that I suffer it is for your cause that the Gospell of Iesus Christ may haue place amongst you as among the other Gentiles The second argument In the middest of my afflictions I The second argument The vse of affliction reioyce to testifie my loue towards you for except I had loued you I would not haue suffered with ioy for you Brethren of those that suffer affliction first it is required that it be for a good cause for Gods cause for his truth and for his Church sake Suffer not like a theefe or a murtherer as an harlot or an euill doer in any wise Alas it is a paine yea of all paines in the world the greatest to suffer for euill doing Secondly it is required of him that suffers that he suffer for a good cause with ioy cheerefully and with patience otherwise thou losest thy trauell and praise suffer as thou wilt It is not the good cause onely that makes martyrdome but it is Martyrdome the ioy cheerfulnes and patience ioyned with the good cause that makes thee in suffering to be a Martyr It is hard to flesh to digest this how can there be ioy in the paines of most exquisite torments Brethren Paul at this time is lying in bands at Rome and yet ye see he vtters that in his bands he hath ioy and no question when he came to the very point of death for 2. Tim. 4. 6. 7. 8. he was martyred he had great ioy And certainly I am compelled to think that there is more shrinking and sadnes at the remembrance of the affliction to come then there is in the More grief in the remembrāce of afflictiō then in suffering it when it comes chiefe time of affliction The minde will be more troubled thinking on it then when the person is afflicted For out of question whē the Lord giues a man cōstancie to suffer he will giue him patience ioy which shall swallow vp all the paine and the experience of Martyrs hath proued this Stir not howbeit thou shrinke at hanging heading scalding burning and whatsoeuer paines most cruell exquisit deuised for thee yet stir not for if the Lord giue thee constancie all the paines shal be swallowed vp and thou shalt be armed to suffer with ioy To goe forward The third argument whereby he remoues the offence they might haue taken at his bands is this I saith he fulfill the rest of the afflictions of Christ Iesus as if hee would The third argument say mine afflictions are not so much mine as they are my Lords afflictions how can ye then be offended at them You cannot chuse if you bee offended at my afflictions but you must be offended at Christs afflictions because my affliction is nothing else but the afflictions of Christ and the fulfilling of them Then all these afflictions that are laid vpon the members of the bodie of Christ they are all Christs afflictions and when they are afflicted Christ is afflicted And the Lord counts it his owne persecutions when the members of his bodie Christ must suffer in his members which is his Church are persecuted Saul Saul saith hee Acts 9. 4. why persecutest thou me He speakes this to Paul when he was not persecuting him but his members This he calles his persecution for it was ordained from all eternitie that the Lord Iesus who is the head of the Church should not onely suffer in his owne flesh but also that hee should suffer in the members of his bodie which is his Church So that none of that bodie should be free from suffering no not from the greatest to the least yea euen to the little finger all should suffer and the measure hereof was measured and ordained in that counsell from all eternitie Sufferest thou much or little It was measured to thee ere euer the world was It was not appointed that euery particular person should suffer al and euery sort of affliction no no but as the head should suffer one kinde of affliction proper to himselfe so the rest in the bodie should suffer some in one sort and measure and some in another All shall suffer one thing or other prepare thee for it and it is a token that thou art in that bodie if thou suffer something for Christ But to sticke to the words he calles them not simply the sufferings of Christ but the fulfilling or accomplishment of the afflictions of Christ I saith he fulfill the rest of the afflictions of Christ Marke the word well Euen as the Church of Iesus Christ is the accomplishment and fulfilling of him to make him a perfect man so it is called Ephe. 1. the last verse Euen so the afflictions that the Church and her members suffer they accomplish and fulfill the sufferings of Christ And as the glorie of the head Christ is fulfilled and accomplished in suffering euen so the sufferings of his members they accomplish and fulfill the glorie of Christ Wherein wee haue to marke a loue that Christ beares to vs that cannot bee spoken of The Lord Iesus is perfect in himselfe and he needeth vs not no he hath no neede of me of thee nor of no flesh to make him perfiter The loue of Christ then he is alreadie in himselfe He is full and he fils all in all yet such is his loue to me and thee and to the whole body that he cannot thinke that he is perfect till he haue thee ioyned with him yea the least member of his Church hee will haue to be ioyned with him or els hee counts that his glorie and sufferings are not fulfilled So his afflictions are perfect and hee needes not thee to fulfill any part thereof yet such is his loue that hee will not haue his afflictions perfect without thee He will haue thee made like to himselfe in affliction howbeit his glorie be perfect now at the right hand of the father yet he cannot thinke that he gets the perfection thereof till he get all his members glorified with him in heauen This is his loue Rom. 8. Now let vs see how we account of this We count it a benefit and a grace to be ioyned with him to be the members of his bodie and to be glorified with him but when it comes to the What a great benefit it is to suffer afflictions sufferings there is the shrinking there is none that can accord or be content to be like him in sufferings but they will flye backe there we faile and we cannot thinke that it is a benefit to suffer but rather that it is a curse So ere thou count it a benefit to suffer thou must haue more then flesh and bloud thou must haue the spirit of Iesus It is not onely a benefit to beleeue but also to suffer Philip. 1. 29. And Philip. 3. 10. Paul counts it a blessing to suffer calling it the communion or fellowship of his affliction There he counts it