earth how can his short sufferings counteruaile eternal death Answere Answere he was not man onely but also God and therefore was able at once to satisfie for al the punishment due for euermore to his childrē seruants for his infinite God-head did sustaine his Man-hood in suffering especially on the crosse the night before Therefore it is said by the eternal Spirit he offered vp the sacrifice for vs suffering that and bearing that Heb. 5. which men and women should haue suffered for euer in themselues But our Aduersaries of the Church of Rome obiect Obiect of the Aduersaries we are not saued by CHRIST from all our sins and therefore they abused that place to the 3 of the Rom. expounding the former sinnes to be originall and the rest to be satisfied and wrought out by vs. Againe they say the punishment we are to worke out he hauing taken away the sinne originall But we haue proues for this against them for saith Solution 1. Ioh. 2. Iohn 3. the Apostle he is the propitiation for sinnes viz. euen all And in Iohn he is the lambe of God that taketh away our sinnes not that did but that doth take away as those that were so also those that are Againe for that they say CHRIST taketh away the sinnes only and not the punishment they doe greatly abuse God himselfe for in Esay 53. CHRIST Esay 53. hath suffered the punishment and therfore this were to accuse God himselfe of false-hood and cruelty that would promise the taking away of our sinnes and forgiuenesse of our dets by CHRIST and yet would exact the vtmost farthing at our handes what an vniust thing were this Obiection They proue this by Dauid that for his sinnes he was punished by persecution at the handes of his Sonne and driuen from his kingdome and after it is told him his sinnes were forgiuen Answer But it were iniury to punish sinne twise Now seeing the punishment is borne in CHRIST the children of God are not punished for that were infinit and could not be suffered but onely chastened For Reu. 3. saith God those I loue I chasten so that if it come from Heb. 12. loue it is no punishment Againe from the effect it appeares it is no punishment because it is for their good on whom it is laid and therfore no punishment For punishments are to destruction And the Apostle in the Epistle to the Hebrewes compareth Heb. 12. all the afflictiōs that God laieth on his seruants to the corrections which a father layeth on his child For a father correcteth his child for two causes first that he might be better for though he doe him neuer so much iniury euen to burne his house yet if he loue his sonne he will onely correct him seeking to bring him to good order Another cause is that by his example and correction the rest of his children may be kept the better in awe Euen so the Lord dealeth with his children as a louing Father chastising them for their good The end of the seuenth Sermon The eighth Sermon COLOSS. 1. V. 15. to the 21. 15 Who is the image of the inuisible God the first borne of euery creature 16. For by him were all things created which are in heauen and which are in earth things visible and inuisible whether they be Thrones or Dominions or Principalities or Powers all things were created by him and for him 17 And hee is before all things and in him all things consist 18 And hee is the head of the body of the Church he is the beginning and the first borne of the dead that in all things hee might haue the preeminence 19 For it pleased the Father that in him should all fulnesse dwell 20 And by him to reconcile all things vnto himselfe and to set at peace through the blood of his crosse both the things in earth and the things in heauen THE holy Apostle hauing entred into the declaration of the redemption brought vnto vs sets forth the Causes First what God the father hath done for vs Secondly what God the Sonne hath done for vs. And now he commeth to a notable description of God the Sonne to shew vnto vs that in him we haue a full and plentifull redemption As if the Apostle should say This CHRIST that you may know what a A Metaph. 15. plentifull rich redemption you haue in him to the end you may rest in him alone is thus set forth vnto you as foloweth As touching his person standing of both natures he is the most liuely and expresse image and caracter of God not onely of his qualities if yet there were any qualitie in the God-head but of his very nature and essence In whom we may behold God which is inuisible and touch him that is insensible which is the principall heir of all the creatures in the world in whom we that beleue haue right vnto them For by him are all things created in heauen and earth things visible and inuisible euen the Angels themselues to the worshiping of whom you are seduced And amongst them all of what degree or place so euer they be whether they sit in Thrones or whether they haue Lordship principally or power ouer other Angels and all things elsse were both made by him and for him Wherefore he is before all things and all things haue their continuance and are vpholden by him And as touching his office which he executeth in respect of both natures he is the Head of the Church which is his body and he is the first fruites and first begotten of the dead not onely in respect that himselfe is risen but also in that he is the Autor of our resurrection which is here begun and shall be perfected in the last day when he shall change these vile bodies and make them like his glorious body For in him it is the good pleasure of God that the grace of the spirit should without measure fully dwel That by him he might reconcile vnto himselfe all things making peace by the death of his crosse betweene God and all men whether it be they which hauing beleued in him before his comming are now in heauen or others which being on earth do beleeue in him Here there is a description of Christ God and man touching his Person whereby hee gouerneth all things Office whereby hee gouerneth his Church Summe a description of the excellency of our Sauiour CHRIST which consisteth of two parts One touching the gouernment of our Sauiour CHRIST which hee hath ouer all things in heauen earth and hell the other touching the particular rule ouer his Church First he is called the image of the inuisible God that cannot bee seene by the eye of man And not onely is ment here but none can so much as come to the vnderstanding of God by the eye of the minde But by our Sauiour CHRIST we see the God-head those that were aliue when hee was on earth did
should preuaile against the word of her Spouse and Husband in his owne house especially Againe the word is called the Gospell the Gospel is an accomplishment of all the promises of God in CHRIST at his comming which beganne at Saint Iohn Baptist for howsoeuer the Prophets and Dauid c. haue notably and plainely spoken of CHRIST yet that was not the Gospell they speaking of things to come the Gospell of that which is present To teach vs to consider what thankefulnesse wee are bound to render to God for that mercy and light that he hath vouchsafed vs by the Gospell viz. that which Abraham and the Fathers and Kings haue desired to see and could not The Gospell is a good newes and therefore this commendeth it vnto vs as to bee so much the more desired of vs And who is it that naturally is not desirous to heare good newes and will very much inquire of it if not too much as that it may bee well said of vs which the Apostle saith of the Athenians Speake againe But alas how backeward are wee to Act. 17. enquire of this newes of the Gospell we enquire of newes out of England France Spaine and other places but how much more ought we to be desirous inquisitiue of the news of our owne country indeed which the Gospell bringeth for we are but strangers here in this life and our owne country is in heauen Againe wee will bee very desirous to heare other newes which yet may be vncertaine but this newes of the Gospell is most true and certaine Further if good newes come to vs which is confirmed to vs from all quarters we reioyce in it and are the more desirous of it and if they should say that this newes is not confirmed vnto vs euen by God himselfe and by CHRIST they should lye and therefore this newes is to be preferred before all newes The Apostle proceedes further to proue it to be the truth because the Gospell is come to them and is preached through all the world Obiection But the Papists obiect vnto vs thus the Gospell is not the truth because it is but of late for say they where was it before Luther and Iohn Husse time but the Gospell say they must bee through all the world Ans We must not alwaies measure the Church Solution by the vniuersality of it as they affirme for let vs cōsider in the daies before CHRIST and especially in Abrahams time when the Church was shut vp in his houshold and family and all the world was Heathenish after it proceeded and the Church was contained in a Kingdome one Kingdome onely had the knowledge of the truth and none might preach the Law in any place of the world besides And howsoeuer Ionah preached yet hee preached iudgement not the Gospell they could not be saued by it But after the ten Tribes sell away and the Tribe of Iudah and Beniamin remained And the Iewes themselues fayled as in the time of Eliah and though there were seuen thousand yet in the view of men euen of Elias himselfe they could not be seene Obiection But they will obiect further that before CHRIST the Church was concluded in one place but after CHRIST it was to be dispersed ouer all the world Ans But neuerthelesse it is not to be vnderstood Solution that all times of the Gospell continually it should be ouer the world but our Sauiour CHRIST saith that the end should not be yet viz. of Ierusalem before the Gospell was to bee Preached ouer all the world which beganne at Ierusalem as the Prophet Esay 2. testifieth And therefore it was necessary that the word should go throughout the world indeed but not generally at all times But if they will haue that to be the Truth and the Gospel which was Preached in the whole world then theirs is not the Gospell which was neuer in India nor in Turkey nor in any of the Greeke Churches for the Patriarke of Constantinople neuer embraced their religion and therefore their Gospell is not the true Gospell Our Gospell is that which was spoken by the Prophets and hath bene through the world it is that which was taught and Preached by the Apostles c. and therefore ours is the true Gospell Another argument of the truth of the Gospell he proueth by the fruits for the Gospell will shew it selfe by the fruits Obiection And they will obiect hereby that we haue not the Gospell for where say they is your fruits In the time of the Popish religion there was more almes and not so much wickednesse as among the Protestantes Solution Answer Would to God they could not too rightly obiect that to vs But yet they cannot hereby proue our Gospell to be none or not the true Gospell For in the time of Popery they liued in ignorance in palpable Egiptiacall darkenesse wherein small sinnes could not be seene to be sinnes Great sinnes as blasphemie infidelity c. were no sinnes For there was no liberty in reading of the word Now the light of the Gospell discouereth sinnes that are committed vnder it which in time of ignorance were not thought nor knowne to be sinnes Againe wee wish it might bee found more truely That if the sinne in time of the Gospell bee puninished vnder the Gospell then the Gospell is quit and free from that accusation Now by the Gospell the Gospell appointeth the sinnes committed vnder it to be punished and so much the more sharply as because in the light they haue beene committed And therfore those that haue the charge in the common wealth and the Ministers are more earnesty to performe that duty more carefully for the credit of the Gospell The Ministers ought to inueigh the more vehemently against sinne and to reproue it out of the word of God and the Magistrates to see it more seuerely punished Thirdly our Gospell is proued indeed to be the Gospell because that in the Gospell sinnes more brake out then without the Gospell which is strange But the Apostle proueth it for the Rom. 2. preaching of the Law which goeth before the preaching of the Gospell presseth saith he the wicked And in the wicked it hath this effect that it maketh them worse for those that are truly called are but a few and a little flocke and therefore the word must haue an effect of condemnation in the greater sort Fourthly but the truth and fruite of the Gospell doth appeare in those that are truly called for in them it bringeth forth holinesse of life and good workes And therefore wee be to them that seeing any sinnes vnder the Gospell lay it vpon the Gospell whereas it is the corruption of men which is the cause of offences and transgression and not the Gospell And therefore it sheweth their corruption which passe by those good men and instruments of Gods glorie the most religious and holy men and will not behold the good things that are in the Church But
for the Lord and for his seruice Vse This therefore condemneth them which vse their wits honour c. for to serue themselues and vse the blessings of God for their owne lusts but if we will not serue God with thē he will make vs to serue him in our destruction On the other side if we honour him with them he will serue and honour vs as it is in the Gospell that the faithfull seruant the Maister will cause to sit downe c. Luke 19. Verse 17. By him all things stand As he created all things so hee keepeth and preserueth all things The heauens are kept the earth stayed in the mid'st of all without Heb. 1. any prop onely by the hand of God and of the Sonne of God for liuing creatures Acts 17. In him all things liue moue and haue their being Vse And therefore if wee will haue comfort in our liuing heere wee must looke to haue it continued of him and by him alone Vse And if by reason that wee are created and preserued by him it is matter sufficient to incourage vs to be ready to glorifie God Then much more ought our hands to bee strengthned to glorifie God we being also re-created and borne againe And therefore to imploy our knowledge wisedome strength and all in Gods seruice and that by so much the more as we haue receiued more graces at the hand of God Thus much of the first part of this Text The second point of the office of our Sauiour CHRIST is set forth in that he is called the Head of his Church Which wee will come vnto when wee haue vnderstood the reason why our Sauiour CHRIST which is the first begotten of the creatures c. is heere set downe This is to proue vnto vs that our Sauiour CHRIST is the fit and sufficient Messiah for first because he is the image of God heereby it is proued that by him onely being in the bosome of his Father Gods will is reueiled vnto vs. Againe he is called the heire of al things for else how could he make vs the inheritours of the things of this life much lesse of heauen Againe he is called the ruler of al things for were not he controuler of the Angels of the heauens of the earth and of all things that so hee might subdue whatsoeuer should rise against the saluation of his children they should bee discouraged Iohn 17. Hee hath the power of all flesh to maister whatsoeuer should set it selfe against the saluation of his Church and these are the causes why the Apostle laboureth to set downe the excellency of our Sauiour by all these points Head of the Church Here is set forth the office of our Sauiour CHRIST the Church being his body id est the Mysticall body of CHRIST One office of our Sauiour CHRIST as he is the Head of his Church is to be the Prophet because as from the head commeth wit and light to all the members so all instruction of the Kingdome of God commeth from CHRIST Secondly he is the Priest as he is the Head of his Church because as from the head commeth all the life and sense by the Arteries euen so by CHRIST as the Head all spirituall life floweth Thirdly as the head ruleth all the other parts so CHRIST is King ouer his Church to rule and gouerne them after his will signifying that whatsoeuer good the Church hath commeth from CHRIST For this cause he is called the roote not the sprigge of Dauid because whatsoeuer good thing Dauid had hee receiued from CHRIST And hence it is that he is called in Iohn a Vine in whom all the branches Ioh. 15. 1. meete and of whom they receiue life so that if they be cut of they must needes die He is called the Head of the Church after in this Epistle and in the Epistle to the Ephesians where it Ephe. 1. 23. is said to be his body euen the fulnesse of him that filleth all in all things where is set forth the loue of our Sauiour CHRIST that howsoeuer he perfecteth all things yet he himselfe is not willing to be perfected without the Church Doctrine Here then we learne that as we draw life and all our life from him alone So wee are taught that hee alone is the Head of the Church as hee hath bene proued before by that he is the image of God and created all things c. And therefore hee that will challenge the Head of the Church must challenge himselfe to bee the image of God must bee before all things must bee hee that hath created all things And therefore this must needs be a blasphemous thing to attribute this to Peter That howsoeuer he was an excellent man yet he neuer arrogated this to himselfe And we see that the wisedome of the holy Ghost making Peter such an excellent instrument of his glory fore-seeing the wretched abuse of Peter to follow afterward that he should by reason that he was such a worthy man be more esteemed then he ought doth neuer set forth any excellent thing in Peter but setteth forth also with all very notable Note and great speciall faultes and blots and blemishes in him As when he had made that worthy confession of his faith concerning our Sauiour CHRIST which our Sauiour commended he presently is brought in to diswade our Sauiour from suffering which was as much as from the worke of redemptio◠〈◊〉 which cause our Sauiour rebukes him sharply Math. 16. 23. Mark 8. 33. Math. 14. 28. 31. 〈…〉 al 's him Satan get thee behind me Satan And againe when that he would by reason of the strength of his faith walke on the seas he shews as he shewed his great faith so his great infidelity And also whē he bragged that he would suffer with our Sauiour he Math. 26. most shamefully denied and forsware him And after all this was taxed by Paule for a point of hipocrisy Gal. 2. 11. 12. 13. And if this cannot without blasphemy be giuen to Peter who for all his great infirmities was an excellent Apostle of our Sauiour CHRIST much more blasphemous is it to impute it to the Pope a most wretched man And if they say the Pope is a Ministeriall head and deputie what needeth CHRIST to haue a deputy Math. 28 20. being present himselfe Therfore Iohn 14. and 16. I leaue my spirit and therfore if he haue any deputie it is his owne spirit The beginning and first begotten Beginning 1. the Verse 18. fruites first begotten 1. both himselfe rose and is the 1. Cor. 15. 20. cause of the resurrection of all the children of God Iohn 11. I am the resurrection 1. the cause of the resurrection Iohn 11. 25. of his children For as he is God he is the cause of the resurrection of all men But as he is the mediatour and head of the Church he is the cause Note of the resurrection of
chickens to deuour them when they are young So the deuill is ready to deuour the children of God at the first when they are young and tender and new borne for when they are strong he doeth not so much assault them Fourthly a principall reason why we are to pray for them is because a Christian by reason of his profession as it were carieth in his forehead that name of God and therefore the falles of him more then of any other doe tend to the dishonour of God and are turned against God himselfe Indeed it is a shame that the fall of the seruant should be layd vpon the Maister for if a maister or father hauing laboured to bring their sonne or seruants vp in the feare of God it is a shame that the fault should be laid on the Parent or Maister for we vsually say if one thus brought vp doe fall in his life their parents or Maisters haue done their part but he is an vngracious child or seruant But men doe not so to God for if any of his children fall they lay it straight and impute it vnto God himselfe And therefore we ought the more to pray for them that are exalted by the Lord that by their fals the Gospell of God may not be dishonoured And as they are placed in higher place and are indewed with greater guifts so the more earnestly we ought to pray for them And therefore let vs examine whether when we haue a Minister to enter and come vnto vs to instruct vs we haue commended him to the Lord or whether we haue beene thankefull for any blessing that we haue receaued by our Minister Doctrine We saith the Apostle pray if the Minister pray for the peoples increase and growing forward much more ought the people to pray for themselues for the going forward in grace that the good word begunne in them should increase and proceed till it be ripe Doctrine Thus much of the cause the prayer followeth for all things necessarie for a Christian All good things whatsoeuer we haue come from God we haue of our selues no knowledge of God nor of the graces of God no strength to enter or continew in the wayes of God but we must haue it from God himselfe which is proued by the Apostles praier for none pray for that they haue themselues And therefore we see here the opinion of the Philosophers vayne yet in one part true in that they held none should pray for that they had but in that they prayed nâ—t for vertues because said they men haue vertues of nature and therefore they prayed to their gods onely for thinges of this life But their opinion is fals that any vertue is of nature for we haue no 1. Cor. 4. 7. â—â—m 1. 17. good thing in vs by nature but by the guift of God But we learne that whatsoeuer good thing we haue is of God especially which concerne the kingdome of God therfore to be often asked of him alone This serueth to confute the error of Popery who will make our selues to haue free will to good or any good things of our selues And not onely to confute the opinion of Poperie but the practize of Popery in vs still for though in our iudgement we nourish not that opinion of Popery but confesse and approue and acknowledge these graces proceede from God Vote yet in our hearts and practise wee nourish it when as we do not vse the meanes of increase in the graces of God in vs in praying in diligent hearing the word and vsing and frequenting the exercises of religion which is the most dangerous thing of all He desires first that they may be filled with all knowledge this is the first thing in Christianitie that a man haue knowledge and vnderstanding for though a thing be good yet being not of knowledge it is euill to him that doth it This knowledge is set out by two wordes the one signifieth to iudge betweene things what is good what euill what is holy what prophane And not onely he requiers to iudge of the things themselues but of the meanes which are to be vsed for the doings of men For men often discerne and iudge well the things but fayle in the meanes Sarah she beleeued well and iudged well that there should be a blessed seed but she iudged euill and Gen 18 fayled in the meanes for she dispaired in her selfe being old and therfore gaue to Abraham her maâ—d So Rebecka she iudged well of the blessing which should be to Iacob better then Isaac did yet of the meanes she iudged not rightly and therfore abuseth her husband and maketh her sonne abuse him by a lye Another word is here vsed which signifieth not onely to iudge of the thinges and the meanes but also to iudge rightly of the persons times and places with other circumstances which is a necessary thing in Christianitie For it is not enough to know of the thinges and meanes to doe them but of the circumstances when where and before whom to doe them As to know to what person he is to speake and when c. As for example Abigale when she saw her husband was drunken she would not reproue 1. Sam. 25. 37. him in his drunkennesse but doth it afterward where we see the time is to be rightly iudged of The end of the fifth Sermon The sixth Sermon COLOSS. 1. V. 9. 10. 9 For this cause we also since the day we heard of it cease not to pray for you and to desire that yee might bee 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 IT hath bene said that of this place are two parts one the cause of the prayer and supplication that Paul and his company did make the other the prayer it selfe Of the cause we haue heard and somewhat of the petition it selfe and thus farre we haue spoken of this notable prayer the like whereof in so few words is scarse to bee found in the Scripture Hauing vnderstood what is the first point of Christianity to haue knowledge to be fillâ—d with knowledge which is a Metaphor taken from vessels which are filled ready to runne ouer So the Apostle requireth of all men to be full of knowledge And therefore the Prophet speaking of the time of the Gospel saith men shall be as the waters which shall euer regorge Esay 19. of their waters to the fields And therefore we may condemne the Church of Antichrist which were so farre from nourishing knowledge as that the chiefe point of their religion was to mainetaine ignorance But let vs come to our selues let vs examine whether wee bee able to discerne betweene sweete and sower nay betweene that which hath a shew of good and ill euill from good and not onely of the foulest and grosest but
beginning Eph. 1. 4. of the world but that was in regard of CHRIST in regard of our selues he hated vs we were his enemies And had it not been for the loue in CHRIST Eph. 2. 1. 3. 12. we should not haue abidden in his presence but had been consumed and therefore we haue to praise God that in loue he spared vs so long till he called vs and sent meanes of calling vs. It followeth Mind We were enemies therein which is the principall part of the soule and therefore we were much more enemies in the inseriour faculties in our grosse affections of feare anger and in regard of loue and also of our bodie Doctrine Doctrine We learne that seing we are thus enemies there is nothing in vs but corruption and enmâ—ties in our thoughts words and deeds Which is contrary to the Papists which will make vs that we can merit at the hand of God by our good works But if the tree be corrupt what shall the fruite be For the reconciliation by CHRIST we haue heard Verse 22. of it before The end of our reconciliation is in the Luk. 1. 74. 75. next words expressed which is sanctification which is the end we why are redeemed This the Apostle setteth out by the three words The first word signifieth that which is not earthly Hagios holy not earthly of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. that our minds should be caried from earthly things to heauenly The second is without spot viz. not a man that is not charged with blame but which being blamed is not truly nor iustly blamed The third word signifieth a man that cannot be iustly brought into iudgemeÌ„t before the magistrate or before the Church Signifying that a man not onely may befree froÌ„ great crimes but euen from all that may be reprehended by other inferiour men And here is ment not onely to walke vnblamable before men but euen before God to walke vprightly and sincerely So that sanctification is the end of our redemption That the Gospell should not be euill spoken of Doctrine Here is confuted Iustification by good works For seeing good works are the end and the effects of our saluation and come after our redemption they cannot then be the causes of the same and as the fruite commeth after the trees so doe good works after from righteousnesse which is as the Tree that beareth Phil. VII them The end of the tenth Sermon The eleuenth Sermon COLOSS. 1. V. 24. to the end 23 If yee continue grounded and established in the faith and bee not moued away from the hope of the Gospell whereof ye have heard and which hath bene Preached to euery creature which is vnder heauen whereof I Paul 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 mystery hid since the world beganne and from all ages but now is made manifest to his Saints 27 To whom God would make knowne what is the riches of his glorious mysterie among the Gentiles which riches is CHRIST in you the hope of glory 28 Whom we preach admonishing euery man and teaching euery man in all wisedome that wee may present euery man perfect in CHRIST IESVS 29 Whereunto I also labour and striue according to his working which worketh in me mightily THe Apostle hauing set forth the redemption brought vnto vs by our Sauiour and hauing shewed that the Colossians had a part in that redemption hee commeth to set forth vnto vs a condition Whereupon his grace and mercy of God is bestowed vpon them viz. no other but this If ye continue grounded and setled in the faith and be not moued away from the hope of the Gospell yee haue heard of c. The sense hath bene before metaphrastically set downe The summe containes an earnest exhortation and effectuall vnto constancy and abiding in the truth they haue receiued First consider the exhortation which Saint Paul giueth to the Colossians and in them to all the children of God to abide in the true faith Secondly the reason and grounds whereon this exhortation is laid many sundry and strong First for the exhortation to continue in the truth Reasons of constancy to which men are perswaded by many reasons for otherwise they haue no part in CHRIST no part in the reconciliation or sanctification by CHRIST for this is necessary to all the children of God to continue vnto the end Therefore Math. 24. our Sauiour speaking of the great troubles which should come saith he that continueth to the end shall be saued We see Math. 23. 13. example of those that hauing professed go backe leese their hope and the comforts of Gods children Lâ—ts wife though she went not backe but desired to Gen. 19. 26. go to Sodom in regard of wealth riches therefore our Sauiour saith Remember Lott wife Luke 17. 32. Thus wee see the children of Israel in Exod. that though they went out of Aegypt with ioy and gladnesse yet feeling after want of meate in the wildernesse Exod. 16. 3. Heb. 3. 17. 18. wished to returne into Aegypt and therefore it is said they should not enter into the Lords rest viz the spirituall Cannan Let vs beware therefore of Apostacy and that wee runne not in vaine For it were better wee had neuer professed at all then hauing once professed the truth afterward to fall away 2. Pet. 2. 21. 22. and to returne like a dogge to his vomite It is a great matter to enter into the profession of CHRIST and if wee doe not continue but depart from it it had bene better we had neuer knowne nor professed it Therefore wee reade in the Actes that Barnabas admonish'd the brethren of Antioch to continue in the grace of God Acts 13. 43. One notable degree of contiuance is to haue a Note purpose to continue and therefore those that haue not this purpose to abide in the truth come life come death but rather purpose if an other time should come they are as ready for that as for this they are nothing but hypocrites and haue a witnesse in their owne heart of their condemnation And we must not onely haue a purpose but wee must labour to bee strong and vse all meanes for the confirming of vs calling on the name of God for it For Peter had a purpose indeed not to deny CHRIST but to stand for him but yet he denied him grosly because he did not call earnestly vnto the Lord for strenght neither did vse the meanes of absteyning himselfe from danger before hee was called but would needs runne into danger to the high Priests house and leane too much vpon himselfe Doctrine Againe we learne
hath to confirme the Colossians in the knowledge and profession of the truth receiued shewing that there was no true grace vnles a continuance in that they had receiued And the drift or end of the Apostle is to strenghthen the Colossians and in them all Christians in the continuance in their profession Reasons wee haue heard before other follow An other reason of perseuerance in the true faith As namely that the Gospell which they receiued by him was the Gospell of CHRIST and therefore they should continue And this Gospell hee proueth to bee the true Gospell because it was Preached by his Ministery and of the other Apostles which is confirmed by that of the Prophet Esay 2. That the sound of them went through all the world And seeing this doctrine was Preached receiued through al the world therfore it was the true doctrin of God for no doctrine but this had euer or shall haue this spreading No not the wretched doctrine of the Arrians which were onely in the East countries Nor the doctrine of Popery which neuer went ouer the whole world for it was not receiued in the most parts of the world no not of the Grecians which are neere yet stood alwaies at speares point with it and therefore it cannot be the true doctrine And the excellency of the Gospell of CHRIST is argued to be a wonderful marueilous doctrine as being Preached by poore silly fishermen and that without any other sword but of the word and of the censure and discipline administred Againe this sheweth the wonderfulnesse of this Note doctrine which is able to pierce and sting the hearts of men and to subdue the hearts which is more then all the Emperours of the world could do And therefore must needes bee the true word of God which must so breake into the hearts of men It is no maruell though the doctrine of Popery Note was so receiued because it was a doctrine of licentiousnesse of liuing so many feasts and holy-daies so many indulgences for any wickednesse soeuer they would commit besides in their seruice so many delights singing piping ringing for the eares gorgeous shews for the sight and euery sense hath his play-fellow and therefore it fitted the humors of men notably and therefore no maruell though many follow it But the doctrine of the Gospell doth cleane contrary it reproueth the euill corruption of nature and subdueth it And therefore they that haue found this effect by the Gospell that it hath subdued our natural affections and conuerted ourformer life to a better it is a notable argument to vs of the truth of this Gospell Obiection After the Apostle setteth forth his fidelity dilligence and painefulnesse in his Ministery But first he meeteth with an obiection that this should not bee the Gospell nor hee a Minister of God because he was in continuall affliction and therefore no true Minister of the Gospell that God would suffer him so to be afflicted And wee know it is the malice of men because they see any afflicted and distressed they thinke them not to be the children of God As Iobes friends seeing all his goods taken away his children and himselfe so tormented thought it was impossible he should be an vpright man but rather that hee was an hypocrite Dauid also though a valiant man a Prophet and a Psal 73. wise man yet was much shaken like to haue gone backe because hee saw the godly so afflicted and in misery So here these seeing the Apostle one of the chiefe of the Apostles to be so grieuously persecuted and afflicted as him 1. Cor. 11. doth confesse comparing himselfe to the other Apostles whom they vpbraded him withall he doth rehearse his labours trauels persecutions afflictions dangers watchings nakednesse cold hunger c. And in the recitall of all these his troubles he was now in bonds in prison therefore they might thinke he was no true Minister of God nor beloued that God would suffer him thus to bee dealt withall Solution But the Apostle answeres that he hath great cause of reioycing by his afflictions addeth two reasons 1 One he maketh supply of the afflictions of Christ that which was wanting in CHRIST he doth fulfill Secondly it is for the Churches good that he doth it for the body of CHRIST which is his Church For the first here arise strong arguments of the Papists for their doctrine of iustification by workes Obiection And one is they say that Saint Paul supplyed the passions of CHRIST and therefore his passions are not sufficient but must bee peeced and patched with good workes Secondly they say the Apostle suffered for the Church and therefore the martirdome or merits of Martyrs are to be giuen to Saints for their good Solution For the answere of these we are to know that the mēbers of CHRIST being ioyned with CHRIST make but one CHRIST they being diuers members of one body which is CHRIST the Head 1. Cor. 12. And as the wife taketh the name of the husband so do we of CHRIST being Christians Now then as our Sauiour CHRIST went before in afflictions so we are to fulfill his afflictions and to follow him Heb. 2. CHRIST abased himselfe that he might make himselfe like vs in suffering and therefore we must bee like vnto him in sufferings So that we see what an argument they make that because wee must be like him in afflictions therfore our afflictions must merite nothing lesse Another reason in that he saith that which wanted in his afflictions is supplied It is ment in regard of his feeling suffering with thē in their afflictions he suffereth as before in his owne body so now in the person of his Church and therefore saith to Paul Acts 9. Saul why persecutest thou me Obiection The other reason they vse is in that he saith Hee suffered for the Church Solution We are to vnderstand indeed that the Ministers of God and the children of God when they suffer suffer for the Church not for the redemption but for Note the confirmation comfort and example of the Church as the Apostle sheweth 2. Cor. 1. 6. If wee be afflicted it is for our consolatiō c. As if he had said I suffer for your cause that yee seeing my afflictions and patience in my trouble might take example to follow mee and seeing my constancy through God that doth sustaine mee yee might receiue comfort and example in continuing constant your selues might wade through the afflictions that come vnto you And therefore we see what is the cause why the children of God suffer viz for the Churches sake by standing constantly in the defence of the truth which Satan especially aymeth at to make them depart from it and his instrumēts also not so much look for their life as the defaming of the truth therfore we continuing cōstant in the truth we are cōquerers how hardly soeuer we be delt withall And therefore wee see what
spoken For not onely eloquence but authority honour doth carry vs vsually away But the Apostle saith let no man deceiue you and therefore Gal. 1. Though an Angell from heauen Preach any other doctrine let him be accursed or after any other way for as the matter which he Preached viz the Crosse of Christ is low and base in appearance so must the manner of the deliuering of it bee Obiection Obiect Whereas the Apostle had spoken of his care strife and wrestling for them they might say that he had no such care as he pretends because hee neuer came to them This secret obiection he answereth Solution that he is alwaies present with them which hee doth by a distinction of presence viz not bodily but a spirituall presence Which speech is vsed to the Corinthians 1. Cor. 6. who reprouing them for that being bodily present did suffer the incestuous person without excommunicating him and therefore saith I present in spirit do bid that he should be excommunicated This Note presence is not in regard of the substance of the spirit for that is in the body cannot be in two places no not the Angels though nimble and swift but onely God is in all places And therefore is meant by the spirit that he is present with the faculties of his mind viz in vnderstanding their estate and in his affection and will viz his loue and care So that wee see the presence of the children of God is other then the presence of other men euen with those they neuer saw if they be in good estate to vnderstand and reioyce and praise God for it If they be in distresse to grieue and mourne for them to pray for them Let vs then examine our selues why we desire to heare for newes out of other countries Is it for this end We see Nehemias being at the Kings Neh. 1. 2. 4. Court when men came from Ierusalem by reason of the wicked which troubled the people he asked how the Church of God did vnderstanding the misery of it fell to fasting So are we to do to enquire of the Churches of God to the end that wee may reioyce for their good or be sorrowfull for their euill Reioycing Seeing by the eyes of his mind and considering Verse 5. their good order he reioysed So that the vnderstanding and seeing is in the minde which must go before reioysing in the will and affections which proceedeth from it So that we see that howsoeuer the children of God haue many causes of sorrow yet they haue more occasions of comfort then the wicked haue Good order viz the good gouernment and disposition of the Church as is the disposition of an army So that in that they had a good order in the Church it did his heart good And then in that it is said to be set and disposed as an Army therein also is further matter of reioycing So that here we see in a Church is matter of ioy when the gouernment of the Sonne of God is there and also when it is practised So that where the order of our Sauiour CHRIST is not there can bee nothing but confusion and disorder Moses though a man instructed in the will Numbers 1. of God would not himselfe giue answere concerning the peoples comming to sacrifice yet would not himselfe giue order vnto them And we see because the Arke of God was carried in a cart not by the Priestes which the Lord had appointed the plague beganne to breake on the people Againe when as the Arke did shake and vzzah being but a Leuite not a Priest did but touch the Arke which none but the Priestes might doe yet because hee brake the Lords order is smitten with death Heere wee see what Church is a happy Church viz that which hath the doctrine and word of God the Sacraments sincerely deliuered administred After the Apostle hauing spoken of his own cre he commeth to the care of the Colossians exhorting thē as they had receiued so they walk in that they had receiued Two things then are necessary viz what wee receiue viz. not the doctrine of Antichrist insted of the doctrine of CHRIST not the doctrine of errour in stead of the truth And secondly that hauing the doctrine of truth that we walke in it Walking being an ordinary speech in the Scriptures viz. as a wayfaring man not to sit still or goe backeward but to goe forward in that way The manner of walking is first that they be rooted and secondly that they be knit viz. that they be constant and stedfast before in the former chapter he said that they should be setled which cannot be easely moued and to be grounded Here he vseth two other excellent similitudes first to be rooted taken from trees not like to reeds shaken with the wind but like the Cedars or as in Esay the Okes which cannot be remoued And our estate if rooted in CHRIST is farre better then the tree where as if we be not truely grounded Note in CHRIST our condition is worse then the tree for the tree being cut will spring vp againe and being planted to an other plant will grow againe but as one of the friends of Iob saith if they be once gone and remoued they neuer rise againe But the children of God can neuer be displanted Eph. 1. 4 being set before the beginning of the world in Gods 2. Tim. 2. 19. election which is a sure foundation neuer to be raised and confounded And he saith built viz. grounded on CHRIST Verse 7. and therfore shall neuer be seperated from him Whereas if we be not built on CHRIST our cause Ezech. 18. is more miserable It must be stedfast by faith in CHRIST So that one quality is to be grounded and constant Another is that we abound viz. not stand at a stay but it is required that we runne ouer as a vessell filled to the top So that we ought not onely not be drawne away by euery wind of doctrine but we ought to increase in grace and therefore our estate is compared to the estate of a man that is first a child then a yong man then in the perfect age Lastly is set downe thankfulnesse to God for the benefits receiued and therfore we should not be forgetfull of them but cary them alwaies in remembrance which thanckfulnesse must appeare by our obedience in walking in the commandements of God and in the continuall practise of our loue to God and to our brethren The end of the 15. Sermon The 16. Sermon COLOSS. 2. V. 8. to the 11. 8 Beware lest there be any man that spoyle you through Phylosophy and vaine deceit through the traditions of men according to the rudiments of the world and not after CHRIST 9 For in him dwelleth all the fulnesse of the God-head bodily 10 And ye are complete in him which is the head of all principality and power THE Apostle hath
how shall we buy seeing wee haue nothing to giue the Lord The Prophet answereth buy for nothing And therefore seeing Isay 58. 1. 2. for costly apparell comely onely in the sight of men we will both giue exceeding much go for it what a shame is it for vs that we wil not go for this apparel which maketh vs costly in the sight of God And these are not onely comely but precious garments and costly In Prouerbes 4. and in diuers places they be called Iewels and Pearles and pretious ornaments and bracelets c. Heere first hee setteth the causes then the vertues The causes 1. because we are chosen and elect therefore to doe good works to walke holily and put on the cloth of righteousnesse as the Apostle saith to the Ephesians He hath chosen vs that we should bee holy Ephe. 1. 4. and blamelesse Where wee see what a false charge the Papists giue vpon the holy doctrine of Election that it is a doctrine of loosenesse whereas the Apostle teacheth vs it is a doctrine to moue to holines of life Another reason Because yee are holy Here hee taketh a similitude from the vessels of the Temple set a-part for the seruice of God in the Temple And therefore we see the fearefull iudgement of God vpon Balâ—asar for prophaning the vessels of God in his Dan. 5. 3. 30. banquet Euen so we being seperate and set a-part by holinesse of life to the seruice of God it is a shame for vs to giue our selues to serue men or our owne lusts and affections A third reason is in the word Beloued yee are loued of God therefore loue the things that he loues Quest Quest How shall I know that I am the beloued child of God Ans If I finde in me the fruits of the grace of Solution God I must examine my selfe therefore whether I haue faith whether I haue the loue of God in me or no whether I haue any righteousnesse in me or no. And therefore the Apostle Peter sheweth that wee 2. Pet. 1. 10. may make our election and calling sure by good works And therfore the cause that men stumble and breake their neckes in matter of election is that they will go to the Vniuersity of Election before they haue been at the Grammar-schoole of Calling and Sanctification And therefore they argue Hee that is elected shall be saued liue he as he list Which yet is false for Note the elected shall liue holily And so contrary If I be a reprobate I shall be damned liue I neuer so holily and godlily But this also is false for as he that is elected to saluation must needs bee sanctified so he that is not cannot And therefore wee are not to climbe to the top of Gods Councell to know our election but must begin below by our sanctification Now we are elected all of vs onely by the loue and grace of God we haue nothing of our selues and therefore none are better then another nor can helpe our selues any whit And because wee are elected by the free grace of God it is another reason to proue that we should put on holinesse The vertues follow Bowels of Compassion viz. the tender affection one towards another 1. Kings 3. 1. King 3. 26. which was shewed when as the childe should be cut in sunder the right mother her bowels were moued within her at the danger of the childe and by no meanes would haue it diuided This is the compassion which we should haue one towards another euen when we see any in danger much more when they are in trouble which we see to be often in our Sauiour CHRIST Secondly Easinesse to be vsed for so the word signifieth whereby a man is ready and easie to giue himselfe to the vse of other contrary to the peruersnesse and frowardnesse that is in many This is a necessary thing for as inwardly there ought to be compassion so outwardly there should be cheerefulnesse of countenance and readinesse to be helpfull vnto other This is as belonging to all so to rich men especially because they are ready to fall into this roughnesse being puffed vp with pride by reason of riches as wee see in the churlishnesse of Nabal to Dauid 1. Sam. 25. 10. Thirdly Modesty and Humility whereby we thinke basely of our selues and highly well of others The contrary wherof we see practised amongst vs in that men thinke too well of themselues and therefore set a cheape prise of other men contrary to the Apostles precept Phil. 2. 3. Obiection Quest But I shal then thinke a lye for shall I thinke that he hath more knowledge then I being ignoraÌ„t Ans We are not so to thinke but yet not to thinke Solution our selues better then we are And this is especially meant of sanctification And therefore when we see a man liue without any Note outward blot of disorder we are to thinke better of him then of our selues because Wee know more euill in our selues and can accuse our selues of more sinnes then we can do another man whom we cannot know so well as our selues and which hath peraduenture lesse knowledge then we Fourthly Meeknesse whereby anger is both preuented and pacified for whereas hee had spoken of two kindes of anger one sudden and another continued This doth take them both away Fifthly Long-suffering when hee will not bee prouoked to anger but put it off This bringeth forth first bearing one with another and not presently to reuenge as the manner is And secondly to forgiue for that is the right and true bearing one with another for else we do not forbeare for there be many that will forbeare for a time but will put it off till a further time of reuenge which is a more horrible sinne as wee see in wicked Absolon that did make a shew of loue to Ammon and sayd to 2. Sam. 13. 20. 28. his sister Hee is thy brother yet after reuenged that iniury done to him in his sister with his death This forgiuenesse the Apostle proueth by the example of our Sauiour Christ who exhorteteth also to forgiuenesse if our brother offend not onely seuen Math. 28. 22. times but seuenty times seuen times and seing the Lord hath forgiuen vs infinite talants we ought much more to forgiue our brother our debt which is not an hundred pence in respect of the other Hauing set downe all these he after commendeth one principall vertue viz. that which is the mother of them all viz. Loue where we are to see the opinion of the Papists who make loue the cause of all the other vertues because it is the mother True wee will grant that Loue is the Mother of Note 1. Tim. 1. 5. them so that they grant that Faith is the Grandmother from which Loue it selfe proceedeth And therefore as the branches come indeed from the truncke A Simile and receiue sap by it but from the root so do