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
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
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
the Apostle proceeds further to confirme them more perticularly that whereas they might haue doubted whether it was the same that was preached to Macedonia and other Churches he answers it is the very same with theirs which was preached by Epaphras their Minister And so we may say of our faithfull Ministers which haue truly instructed vs before that our doctrine now is the same which was preached by them to vs heretofore And Epaphras he describeth to be their Deare fellow seruant and a faithfull minister of CHRIST c. By that he giueth commendation vnto him thereby to maintaine the honour and reputation of the Minister to his people that so they might be the better perswaded of his loue Doctrine This ought euery good Minister to doe to labour by all meanes to maintayne the honour and reputation of other the true Ministers of God amongst their people and charges that so their doctrine may be the better receiued of the people The end of the fourth Sermon The fifth Sermon COLOSS. 1. 9. 10. 11. 9 For this cause we also since the day we heard of it cease nor to pray for you and to desire that yee might be fulfilled with knowledge of his will in all wisedome and spirituall vnderstanding 10 That ye might walke worthy of the Lord and please him in all things being fruitfull in all good workes and increasing in the knowledge of God 11 Strengthened with all might through his glorious power vnto all patience and long suffering with ioyfulnesse THE Apostle hauing giuen thanks to God for the graces the Colossians had receaued as namely for the grace of faith loue and for the sincerity of both that they were not vaine and in shew onely but true faith and sincere loue doth now also make his prayers vnto God that as they had begun they might goe forwards till they came to the perfection God had appointed them The summe of these three verses is a prayer that the Apostle doth make for the Colossians for all manner of Christian conuersation and for all Christian duty whatsoeuer so that in these 3. verses are shut vp whatsoeuer may be required of a Christian man so that the like prayer in so few wordes is scarse to be found in the Scripture againe Wherein these two things are to be considered first the cause why the Apostle prayeth secondly the prayer it selfe layd downe in the rest of the text For the first for this cause Viz. because of that for which we haue giuen thanks before Viz. your faith and loue because that it is wrought aboundantly in you Doctrine Whence wee learne that those that are called to the knowledge of the truth and are endued with excellent guiftes of faith hope and loue c. are they for whom wee ought most especially to pray and as they are lift vp higher by the Lord to heauen as it were to be as starres to the rest of the world by so much the more are we to pray for them that they may stand in the truth and be daylie increased in the guiftes of God And this is a common thing often obserued and mentioned in the Scripture that those whom God hath aduanced with graces he will be further gratious to them and therfore we are more to regard them in our prayers And therfore our Sauiour Luk. 8. 18. saith those that haue shall haue more aboundantly And the same we see verified that he that hath 5. tallants hath gained 5. more he that hath gained 2. hath two more he that hath one hauing hid it and being iudged to haue it taken away the King commandeth it to be giuen to him that had 5. and Luk. 4. 19. 24. 26. Iam. 1. 5. they obiect that he hath 5. he answers he that hath shall haue in aboundance And Saint Iames saith God giueth without vpbrayding he giueth without grudging or repining or casting it in their teeth which receaue of him for he doth not as men who hauing bestowed much on a man if he come againe he will lay it in his dish that he hath bestowed on him allready this and this and shall he giue him more but the Lord doth not so but to whom he hath giuen much he will yet giue more And therefore the Lord in some sort doth after the manner of men from whence the prouerbe of our Sauiour is taken that when men are rich others will giue great guiftes vnto them but the Lord doth after a farre other manner for the Lord feareth none neither is behoulden to any as men are to those that are greater then they Reasons shewing that those that haue grace ought especially to be commended to God and therfore for that cause bestoweth not his guiftes The reasons why they that haue receaued graces from God are more specially to be prayed for and that those that are entred into the lists of Christianitie are principally to be recommended vnto God are diuers and worthy to be considered Reason 1 The first is in regard of themselues for though they haue receiued yet they still want and therefore they are not so much to regard that they haue but also to regard that they want for vnles a man doe looke to his wants and corruption though he haue but one little grace he will be liâ—ted vp against God and against men and therefore to be prayed for As we see in Poperie that howsoeuer they haue no guiftes but naturall and common yet are they puffed vp in the pride of their hartes in this regard that they boast they can merit at Gods handes And therefore we are to consider that in those that haue the greatest guifts there are great wants and causes of humiliation for which cause they haue need to be prayed for Another reason is in regard of other men least they be lifted vp aboue others which is done in that by seing our owne weakenesses and infirmities we may be kept from not being lift vp against others and in regard of their infirmities to contemne them And therfore the Apostle saith if any man be fallen Gal. 6. 1. by occasion into any fault ye which are spirituall restore such an one with the spirit of meekenesse considering thy selfe least thou also be tempted And therfore it is necessarie to see our sinnes that we maybe the more able to beare with the weakenesse of others Thirdly in regard of the enimie for those that are entred into Christianitie and are indowed with the graces of God and are entred into the Gospell and profession of God and godlinesse the deuill is most busie to preuent the same and to sow tares by and by after good seed is sowne Math. 13. The Church being with child that is desirous and taking paynes to bring forth Christians and Apocal. 12. children vnto God for it asketh great paynes to beget a Christian we see the deuill is wayting and leering to deuoure them when they come out as the kite houereth ouer the
the same with Dauids and as excellent as his was and yet it is more notably set forth 1. Peter 2. 1. Peter 2. That whereas the Iewes were scattered from their inheritance into Pontus c. This is now troden downe vnder foot by wicked men this cannot be so Againe that is faded and decayed this can neuer decay 1. Peter 5. and perish and therfore seeing our inheritance is so excellent and so precious whatc are ought we to haue to keepe it and maintaine it for as we vse in prouerbe It is my free-hold and therefore I must looke to it so seeing this our free-hold wee are to haue speciall care and regard aboue all things to keepe it sure He hath fitted vs for this wherein he doth plainely teach vs that there is no readinesse aptnesse and fitnesse in our owne nature and therfore we must haue our fitnesse from God A man is fit for his fathers inheritance but for Gods inheritance we are not so for wee are euen all the world in regard of Gods matters naturally but blind borne Againe though Esay 42. 7. wee had our sight yet we are lame and cannot reach so much as a hand to it nor go one foote to it and haue both these naturally and therefore cannot by vs bee cured as the blind man said Againe which Iohn 9. Eph. 2. 1. is more we are dead in sinne and therefore must bee new creatures which wee cannot make our selues And therefore the Apostle saith that we are not able 2. Cor. 3. to doe good because wee are not apt nor fit to doe good and therefore what fitnesse soeuer we haue it commeth from God And this ought to cause and stirre vs to thankfulnesse vnto God as the Apostle heere doth For seeing we are both made fit by God for his inheritance and seeing hee hath bestowed it freely vpon vs therefore wee are the more carefully to bee thankefull which wee should not bee bound to doe if it were of our selues What this inheritance is hee sheweth in making it consist of two parts 1. Pulling vs out of darkenesse 2. Carrying vs into the Kingdome of his beloued Son Pulled vs Thereby sheweth that hee vseth great strength to deliuer vs which confirmeth to vs the doctrine before of being vnable our selues to do And therefore he deliuers vs and puls vs out as of a prison which are vsually darke And more notably he saith that he puls vs out of the pit without water setting down Esay 42. Zach. 9. 11. and comparing this prison to a pit or dungeon wherein is onely dirt wherein wee sticke where is no water where hee describeth our damnable estate for seeing we are cast into such a prison but especially being cast by God himselfe in his iust iudgement how is it possible that wee should deliuer our selues and therefore our Sauiour faith No man can come to me but he must bee drawne by my Father A man may Ioh. 6. bee in prison and haue no will nor affection to come out and therefore it maketh to the glory and praise of God in doing the whole worke of our Redemption And if after the Church is called to CHRIST she findeth such dulnesse and heauinesse in her selfe that shee must bee drawne though they Cant. 2. haue receiued grace and are drawne out of the pit How shall they haue any strength to get out which are not yet drawne out of the pit and dirt So that the first part is to be deliuered from blindnesse from ignorance hardnesse of heart the wrath and iudgements of God and condemnation The second part is the making vs pertakers of his Kingdome And as the darkenesse wee are deliuered from is partly in this life and was after to bee accomplished in hell if we had not bene deliuered so the Kingdome of God is begunne in this life and is within vs and shall be perfected in heauen after this life So that wee see those that are the children of God indeed will in this life endeauor to giue obedience to the commandements of God And therefore though men professe themselues the seruants of God yet their liues being not according to God they are no subiects of God For as hee that will professe himselfe to bee subiect to the King and yet in his deed will yeeld obedience to the King of Spaine and serue him hee is doubtlesse a Traytor So it is with those that professe themselues to bee Christians yet if in their liues and behauiour they do not shew forth the fruites of it they are nothing but Rebels to God and seruants to the diuell come they neuer so diligently to the Word and Sacraments c. Hitherto we haue heard what these two persons God the Father and God the Sonne haue wrought in our saluation Now followeth the matter of our Redemption viz. in him viz. in his beloued Sonne we haue Redemption because we haue forgiuenesse of sinnes Here is set forth in whom by whom and in what price wee haue our redemption For many men will confesse that they are saued by CHRIST but when it comes to the meanes there they faile For the enemies of the truth will say that they are saued by CHRIST but yet that they are also saued by their merite and free-will and they will say that the good workes they haue they haue of God and yet they haue no good workes at all because they haue it not by the meanes which God heere hath laid downe Our Sauiour CHRIST is hee that hath redeemed vs and paid the price for vs and that wholly Obiection How shall our Sauiour CHRIST be the saluation of all men seeing hee was not man at all times for how can his bloud deliuer a man when it was not shedde Answere His bloud shed in due time hath such power and strength because it is not the bloud of man but of God therfore it reacheth to all the times before it is not onely belonging to them that come after but to Adam and the Fathers and therefore it is said that the death of our Sauiour CHRIST reacheth to the Rom. 3. former sinnes Question Secondly how can our Sauiour CHRIST being but one man redeeme by his death so many euen all that are to be saued For as in wars whē prisoners are taken one man can redeeme but one man and therefore how can our Sauiour being one redeeme all the Saints from the beginning to the end of the world Answere The Apostle answeres That Adam being but one man seeing his owne sin was able to condemne all men he being but a man and not a God and Rom. 5. therefore shall not CHRIST being the Son of God by his so many suffrings be able to saue those that are to be saued Question Thirdly our sinnes deserue punishment eternall without end being cōmitted against the eternal God now the troubles of our Sauiour CHRIST were but for a time he being but about 33 years on
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
not such as onely heare tell of it For euen as if there should be a thousand Rebels and a pardon granted to some ten or an hundred if a man know not that hee is one of the men which should bee pardoned what should it profite him to know there is a pardon Note And as if any should heare of a treasure found and yet be not sure that he hath part in it what auaileth it him so it is in the case of our Redemption when as wee know not that this fauour belongeth to vs. And when as wee onely can say that there are some that shall bee redeemed and can talke of the saluation of others and not of our owne how can wee bee truely thankfull Vse This serueth to confute the Papists which say that this is a presumptuous doctrine to bee assured of our saluation But we see the Apostle dealeth otherwise to the Colossians for he assureth the Colossians of their redemption Note And it is farre otherwise with the possession of our saluation then with worldly possessions which possession may bee lost but this cannot bee taken away Now against the wretched opinion of the Papists we out of Genesis 15. and 17. are to consider that seeing the Lord saith making his couenant to Abraham I am thy God thou art my seruant why should not the couenant of God make Abraham say againe Thou art my God I am thy seruant Hos 2. 23. I will say to them which were not my people Thou art my people and they shall say Thou art my God Question Quest How could Saint Paul know this seeing there are so many deceits and turnings of Hypocrisy in a mans heart that a man can hardly know any thing of certaine in himselfe Ans The Apostle might know and we may well Solution know that wheresoeuer God doth spread the banner of the Gospell there are some that are certainely called and elected Indeed there are many that are Reprobates and Hypocrites but yet so long as the Gospell was there the Apostle might know that there were some Elect. Doctrine Hereby we learne that we are surely and vndoutedly to know that wheresoeuer the Gospell is Preached there is a Church planted and there are people which God hath chosen to saue eternally Contrarily this confuteth those that for corruptions Note against the Brownists in the Church will vtterly deface the Chuch of God and make it to be no Church and forsake it For where the Gospell is Preached by authority from God there is CHRISTS throne erected Vse The vse of this is to teach vs that when the Lord calleth vnto vs by his word and stretcheth the armes of his Gospell to receiue those that come we are to go vnto him and receiue him least if wee doe not hee close his hands and with-draw his Gospell from vs and leaue vs in a desperate and miserable estate To the further setting forth of their excellent estate he seteth downe their cursed estate before Verse 21. Doctrine Here then we learne that to the end we may see the excellency of our happie estate in CHRIST we are to see what a cursed and wretched condition we were in by our nature And indeed we can neuer in any measure see the notable redemption of vs by CHRIST nor can neuer be thankefull vnto God before that be felt of vs. The full man saith Salomon loaths hony the sweetest thing And a man though sicke yet if he feell not his disease will neuer seeke to the Phisitian So it is in our estate of saluation that because we Note see not how lothsome we were naturally we can not discerne the wonderfull glory offered Hence it was that the Papists being filled with their Merits Dirges Masses c. could not see the pretiousnesse of CHRIST and therefore sought not to him And we though we are by Gods mercy deliuered from the sincke of Idolatry yet we do not wey sufficiently our redemption because we do not see narrowly into our sinnes nor behold the vilenesse of them indeed we confesse in generall we are sinners c. but the cause of our Frosennesse is for that we doe not see the horriblenesse of our sinnes And therfore we are to studie and to looke diligently into the glasse of Gods word wherein we may see our sinnes in their proper coulors Indeed if men be once touched with the sense of sinne by the hand of God then will they cry oh the goodnesse of God! c. then they will acknowledge it to be the most precious thing that is to be assured of the fauour of God It followeth Strangers viz. in regard of the inheritance of God Verse 21. we haue no lot nor portion with CHRIST before our redemption Againe without CHRIST we are strangers from the Citie of God from the heauenly Eph. 2. 12. Ierusalem and we are vagabonds and rogues from the common wealth of God Whereas if we be pertakers of CHRIST we are of the Citie of God of the heauenly Citie which came downe from aboue And if to be a Burgesse and free Cittizen be such Note an excellēt thing as in the world it is accounted highly for wee see when as Paule said he was a Cittizen of Rome Lisias said I bought it with a great price And Act. 22. 28. saith he dare you beat a Cittizen But how much more excellent and precious a thing is it to be a freeman in the heauenly Citie of God Now if we be Citizens of Gods Citie then foloweth an other point that we must be strangers from Note the world And therefore if we be not strangers from the world from drunkenesse from our pleasures from our riches c. we are strangers from God It followeth Enemies not onely strangers but enemies For howsoeuer with men they may be strangers one to Note an other but yet may be in league together but with God it is not so For if we be strangers we are enemies to God which is a fearfull thing for if God be our enemy what can all freinds do vs good And Pro. 16. 14. if the anger of a King be death then what is the anger of the King of Kings The anger of God we may see in Iob who howsoeuer Iob. 7. 20. Et. 16. 9. he was the child of God yet in his owne feeling he thought God to be his enemy And therefore feeling the anger of God he could not rest when it was morning he desired it were euening c. And Dauid saith the Lord had shot his arrowes at him Ps 38. 2. 3. that nothing was soūd in him by reasō of Gods anger Quest Quest How can we be said to haue been Gods enemies seeing he alwaies loued vs from the beginning of the world And therefore whether is this enmity to be considered actiuely or passiuely in regard of God or of our selues Solution Answer True it is God loued vs from the
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
which was a witnesse of our sinnes as of a det where in we stood bound to God which hand-writing standeth in the rites and ceremonies of the Law which by his death is not onely blotted out by the same nayles wherewith his blessed hands and feet were nayled to the Crosse this as it were was nayled thorough and cancelled Neither is it maruell if by his Crosse these ceremonies are done away seing vpon the same Crosse he spoyled the deuill and all the power and hoast of hell and hauing disarmed them he made open shew of them triumphing vpon them in his Crosse wherein they thought to haue vtterly vanquished and ouercome him Wherefore as by this meanes circumcision is taken away so is likewise taken away all difference of meates and dayes Therefore as in CHRIST no man ought to condemne you for the vse of any meat or drinke or in respect of a feast day whether it be new moone or the three solēne Sabaoths so if any man either ignorantlv or malitiously condemne you you shall not need to feare their iudgement considering that these things were but shadowes which haue no more place CHRIST the body being come The summe is the doing away of all the ceremonies of the Law by the death of CHRIST and therefore of these which the Colossians erroniously retayned The parts are the Effect of CHRISTS death in all the ceremonies of the Law Application of that effect to the present errours of the Colossians The purpose of the Apostle is that because that the ceremonies of the Law generally are done away by the death of our Sauiour CHRIST that therefore the ceremonies which the Colossians made conscience of are done away Here we are to note first the power of the death of our Sauiour CHRIST in taking away ceremonies secondly the applying of that effectually to the perticuler estate of the Colossians that they were in by reason of false Teachers For the first the vse of ceremonies of the law were Sundry vses of the ceremonies diuers 1. To make a partition wall and seperation betweene Iewes gentils that neither should come one to other till it should be taken away 2. Another vse in them was to traine vp the Iewes being children in the principles of religion Another vse here mentioned that they were a hand-writing testimony and a witnesse vnto the people of their sinnes that they were bound vnto God For what meaneth their manifold washings but Note that they were excedingly filthy and loathsome in the sight of God And what was the killing of the beasts and sacrifices but to confesse that themselues were worthy to be slaine by reason of their sinnes further their circumcision which they bragged so of did note the vncleanes of the whole man because out of that part came the seed which proceded from euery part of a man and therefore all these were testimonies of the wrath of God due to them But the benefit we haue in our Sauiour 1. our sinnes are taken away 2. The hand writing is not onely blotted out but cancelled for the same nayles that went through his hands perced the hand-writing and ceremonies And therefore what iniuries should we doe to our selues and what iniury to our Sauiour CHRISTS death if we should hold the necessity of them For what is he that hauing the det payd will not labour Note by all meanes to haue the writing cancelled Now it were a farre more foolish thing if the detter when he had payd the det would desire his creditor to keepe the bill still And this was not onely the sinne of the Iewes He meanes I take it such ceremonies as are vrged as necessarie and parts of Gods worship but now it is the fault of them and farre greater which will haue ceremonies in the Church not Gods but mans ceremonies which are farre worse So that here see the difference of Beleeuers vnder the Gospell and Law For howsoeuer the death of CHRIST was Note effectuall to them while the Law stood yet the obligation and writing was in Gods hand Obiection Obiection Why then was the hand-writing in the hand of God Answer It was in the hand of the Solution good creditours and it was by Gods will that it should be so to keepe them vnder but now it is his will that they should be taken away and therefore it is a fearfull thing in vs that when God would haue it taken away we will haue it remaine still in his hand Here we see that the children of God may haue assurance of euerlasting life and their hope is a certaine hope contrary to the papists which make it doutfull according to our cōmon speach But the Apostle saith our hope cannot be confounded The certainety of Rom. 5. 5. this hope the Apostle proueth both by that ou◠sins are forgiuen and the debt bill is put out Another reason the Apostle rendreth is for that our Sauiour CHRIST hath vanquished the Deuill the Prince of Diuels called Powers and Principallities For they were created strong and haue not Ephe. 2. 2. lost much of their strength This is taught by our Sauiour CHRIST Math. 12. The strong man that is the Diuel keepeth the house till a stronger cōmeth which is our Sauiour CHRIST When our Sauiour was vpon the Crosse the Diuell assaulted him most strongly For at his first entring into his Ministery Math. 4. the Diuel tempted him fore though he left him for a time yet he came to him againe But especially hee vsed all his strength to torment our Sauiour Christ vpō the crosse whē the wrath of God was vpon him that occasion he took to vex our Sauiour as much as hee could which in the 22. Psal which is the Psalme of the passion of our Sauiour CHRIST the Diuel 's compared to Dogs to Buls of Basan which tore his hands and feete and compared also to Lyons and to Vnicornes so cruelly did they vse him And yet whereas they thought to haue triumphed ouer him euen in the very Crosse hee spoiled them and ouercame them and triumphed ouer them and led them captiues And therefore wee see there is no cause we should bee ashamed of our Sauiour CHRIST seeing hee hath ouercome and we are conquerous in him and therefore to boast in that as the Apostle saith Death 1. Cor. 15. where is thy sting Hell where is thy victory And this is matter of comfort that wee are to deale with one that is maistred conquered already with one that is a coward and therefore if we resist him he will fly but if wee giue place to him then Iam. 4. 7. he will vse vs and torment vs as a Tyrant And therefore wee are to take courage ouer him being thus ouercome by our Sauiour CHRIST For as the victory which Dauid had ouer Goliah was for all the A simile people of God so is the victory of our Sauiour not for himselfe but for vs.
duty we owe to all men but especially to those which are ouer vs as the Magistrates though 1. Tim. 2. 1. 2. euill much more if they be religious And as for others so for the Ministers wee are to bee carefull to 1 Reason why Ministers should bee prayed for 2 Reason pray for them because the Lord hath set them to be the speciall meanes of his glory in the ministery of his Word wherein they aduance the kingdome of Christ Againe they are the meanes of our calling by deliuering the word of God for vs and therefore they are the ordinary meanes of our saluation Againe they are to be prayed for because in their 3 Reason fall the Diuels kingdome is exalted And contrariwise by their standing the Diuels fall is procured and the kingdome of God aduanced And we are to pray for them that they may both teach admonish Note comfort and exhort and reproue vs for our good And the Apostle teacheth them the cause why they should pray for him viz. that he may be losed viz. seeing now he was in prison and could not preach as before time indeed being bound yet the word was not bound for he laboured by Letters and Epistles which hee sent abroad to this Citty and that Citty And therefore he wils them to pray that he may haue free liberty to speake and therefore compares the opening of his mouth to a doore that it may be throughly opened to preach the whole will of God to all men freely without any flattery or restraint And he giueth a reason that they should pray for the opening of their mouthes because it is a Mystery signifying that the Gospell is a hid thing a thing hid from the wit and reason of men for howsoeuer the knowledge Note that there is a God and the creation be no mysteries because euery one hath that knowledge naturally in him though the Atheists would gladly put out that light yet the redemption by our Sauiour Christ is a mystery hid from the reason of Men and Angels before it was reueled Againe it is a mystery because in a sort it was hid from the Iewes before the comming of Christ being not so plainly knowne as afterward And seeing it is a secret of God we ought to desire to Vese haue it opened as men will be desirous to know the secret councels of a Prince when they are published And he saith further that they pray that hee may Verse 4. speake as he ought to speake which is in Matter Manner Matter that he may teach the truth of God and all the truth of God as the Apostle saith to the Ephesians Secondly that hee may preach that is was profitaâ—le and therefore not those things that tend to breed contentions Thirdly men ought not onely to pray that the Minister speake truth that profitable truth but those things especially which the people haue most need of for some things are more needfull for one people then for another The Manner that it be done with the loue of God sincerely and with the loue of the people and desire of their good and that it be done not with the feare of any man or pleasing any nor of enuy malice nor any other euill affection and boyling of heart But as the Apostle Peter saith Let him that speaketh speake as the 1. Pet. 4. 11. words and Oracles of God Thus much of the duty to God Towards Men he exhorteth to duties also for he Verse 5. saith Walke wisely towards them that are without In the Epistle to the Ephesianâ— he vseth the selfe-same words Ephes 5. 15. but there generally towards all men But here he vseth it particularly to walke wisely to those that were without For besides Christians there were in this Citty Heathen men vncalled and Iewes which held of their ceremonies and therefore the Apostle willeth them to walke wisely because the corruption of men is ready to catch any thing against the Gospell by the professors of it speaking ill of it if they spy euill in them And also errour is like to a Canker that if it Asimile begin it spreadeth further and corrupteth as it goeth 2. Tim. 2. 15. The end of the 29 Sermon The 30. Sermon COLOSS. 4. V. 7. to the 12. 7 Tychichus our beloued brother and faithfull Mininister and fellow seruant in the Lord shall declare vnto you my whole state 8 Whom I haue sent vnto you for the same purpose that he might know your state and might comfort your hearts 9 With Onesimus a faithfull a beloued brother who is one of you They shall shew you of all things here 10 Aristarchus my prison-fellow saluteth you and Marcus Barnabas sisters sonne touching whom ye receiued commandements If he come vnto you receiue him 11 And Iesus which is called Iustus which are of the circumcision These onely are my work-fellowes vnto the kingdome of God which haue been vnto my consolation WE haue heard how the Apostle hauing first admonished and taught of the things belonging to all Christians proceeded to those things which belonged to euery particular estate of Christians And now he shutteth vp his Epistle with certaine other things which are neither generall nor particular but of a middle sort In the loue and care I beare vnto you I haue sent Tychicus vnto you who shall informe you of all my estate whereof I know you will be glad to heare whom that you may receiue as it becommeth I commend vnto you for a brother worthy to be beloued also for a faithfull Minister and my fellow in the Lords seruice Whom I haue sent as to let you vnderstand of mine affaires so to know what case you are in thereof to make report vnto me and especially that he may comfort you at the heart against the storme of persecution raised against you And with him that the embassage may haue more authority and that in the mouth of 2. witnesses the things concerning you or me may be better assured I sent Onesimus a brother both faithfull and worthy to be beloued howsoeuer he hath slipped in time past who is also one of the members of the same Church these two shall giue you to vnderstand of all things that may concerne you that are done in those parts Aristarchus in loue saluteth you So doth Marke and Iesus whom that you may be prouoked to loue againe I would haue you to vnderstand that touching Aristarcus he is me fellow prisoner for the Gospell touching Marke he is sister sonne to Baraabas that not able seruant of God of whom you haue had commandement that if hee come vnto you you should receiue him accordingly And touching Iesus his conuersation hath bene such as thereby he hath gotten the surname of Iust And of them all three together there are great causes why you should respect them for that they are of the race of the Iewes with whom God hath made speciall couenant especially seeing