time you haue truly and sincerely acknowledged this grace of God Where if you will say we know not what doctrine is preached in all the world nor what fruite it hath brought forth although it be no other thing then the common and constant report that many may bring vnto you yet to come nearer you and rid you of all doubt which is the true Gospell of CHRIST it is euen the very same that you haue learned of Epaphras whom if you loue me you must loue him as being my beloued fellow-seruant in Christ yea if you loue your selues you must respect him as being a faithful minister of CHRIST for you Who made manifest vnto vs your true loue not only naturall but that especially which is spirituall whereof the Spirit is the Author And as we giue thanks for your good so and euen for the same cause you haue well begun both because you should not goe backe againe and for that you haue not yet attained to perfection euen from the first day we heard of you we neuer giue ouer praying for you making this sute that yee may be filled with the acknowledgement of his will and all wisedom and vnderstanding whereof the holy Spirit is the Author Not that you should content your selues with a bare knowledge and contemplation of heauenly thinges but that yee may walke worthy of those whom the Lord hath called to such honour to a full and whole pleasing of him both by bringing forth fruite in euery good worke and by being increased in the knowledge of God Wherein because there are many difficulties hinderances layd in your way our sute also is that you may be strenghtned with all manner of strength according to that glorious power which being in God he is able to furnish you of that euen with ioy you may be able to beare all troubles how grieuous and how continuall soeuer they be The sum is a declaration that the Apostle maketh of the singular affection and loue that he hath to the Colossians which is first considered in the saluation as it were the indorsement of the letter Secondly in the profession which he maketh of his and Timotheis thanks-giuing prayer for them to the Lord. from the 9 verse vntill the 12. is contained Cause of the prayer for the Colossians Prayer it selfe wherein is contayned A request for perfect Knowledge Obedience First the Apostle sets sorth himselfe by his name Paul He had two names giuen him one at his Circumcision viz. Saul his father being a Gentile hee had another name vid. Paul in regard that they would keepe a note of his priuiledge in Rome The reason why hee would rather keepe the prophane then the old name Saul taken from Gods people signifying one begged of God is this that because that holy name was not so pleasant to the Gentiles of whom especially he was Minister he is content to take the worse name which hee tooke not so much pleasure in Doctrine 1 Heathenish names may be vsed of Christians so there bee no hinderance of the Churches edification Whereby we learne that in matter of name we do not alwaies please our selues so much as others viz the Church it being a matter of indifferency Secondly for the Apostles calling If one had asked him what calling haue you to deale with vs hee answeres that he was an Apostle which had a generall charge ouer the whole world Indeed there is great difference betweene the Ministers now which may not roue about but haue their charge and place limited them as if they had but one plough-land to till Whereas the Apostles Ministery was generall they had the field of the whole world to Till by their message and by their miracles for the publication confirmation of the word As in time of warres it is necessary that there should be a Generall and Lord Marshall but when that warres are ceased and there is peace there needeth onely to bee a Garrison and Captaine made for them So when as the great conquest of the Gospell was to be made ouer the world it was necessary there should bee Apostles as Generals afterward it was sufficient to haue the Pastors Doctors and Elders as a Garrison in the Church of God to keepe and gouerne it Therefore wee see after Iames was killed none was elected into his roome as at the first in steed of Iudâ—s So likewise we see in the building of the house the chiefe Maister 〈…〉 lder is onely for the plat-forme the other bui 〈…〉 afterward are sufficient Indeed the fruite of the Apostles Ministery remaineth still vnto the Church Doct. 2 If wee will doe any good in the Church or Common-wealth wee must not so much as attempt it without lawfull calling and warrant thereunto no not so much as in an houshold It followeth how the Apostle proues himselfe to bee a true Apostle and not a false as there were many then which vnder the name of Apostles did sow the tares of errour and sedition By the will of God viz. not by the secret will by the which are wicked and vnlawfull Apostles Magistrates and Ministers but he was by the reuealed will of God it being manifested vnto him in the way as he was going to Damascus and also reuealed to the Act. 9. Disciples afterward Doct. 3 Here then wee are to examine whether wee bee Learning pietie and a lawfull ordination make a coÌ„pleat Minister one pleasing vnto Cod. 2. Tim. 3. 2. 3. the Minsters of God indeed and that we are to doe by the reueiled will of God wherein the Lord doth note forth who are those that are called to the Ministery by him viz. such as are indued with fit gifts and enter as he requireth Saint Paul to Timothy describes a Minister first by his learning able to teach and confute Secondly by his good manners as a necessary thing in all Christians yet more especially in a Minister and therefore he maketh mention of those speciall things which are necessary for all Christians so principally are required in the Ministers which Math. 5. 14. Tit. 2. 7. are to bee lights and good examples to their flockes In that the Apostle ioyneth Timothy with him we Pauls humility obserue First his humility that would ioine his scholler with himselfe in the honour which had no part of the labour which hee had taken in admonishing and instructing the Collosians This hee doth to the end the truth might be further credited Doct. 4 He teacheth that though others bee farre vnderneath vs as Timothy was to Paul yet for the furtherance of the truth wee are not to thinke much to ioyne them as equall with vs. Secondly we obserue his wisedome herein that Pauls discretion howsoeuer his testimony had bene sufficient against all the world yet because two witnesses were of more force and assurance he taketh vnto him Timothy And therefore it was that CHRIST sent the Disciples two by two one to speake and
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
difference betweene men seeing all naturally are in the same case and state of guilt The answere is that it is the Lords owne will his good pleasure and good-will Doctrine Where we are to consider that in our selues there is nothing that can merite this For nothing but nought can come frō the fountaine or puddle rather of our pollution and corruption Againe it is not the fore-seeing of the good works Note which God saw we should do for it is false that many wretched men enemies to the free saluation of God euen such as make some profession say that it was the good workes God foresaw in Iacob which made God to choose him and euill workes in Esau to reiect him But here the Apostle cutteth of all that that it is Note the will of God that doth it and whatsoeuer he willeth is iust righteous which men can not do And therefore it is a wretched thing that men wil cal the will of God to the barre of their owne wil-wits and reason Thou hast hid saith our Sauiour these things Math. 21. 25. 26 from the wise and it is so because it was thy good pleasure The pot doth not reason with the Potter why hee made one to stand vnder the bed another for a better vse and yet vile and wretched men will reason with God why he doth this But we are to learne to rest contented with the will of God for that is a marueilous saucinesse in men For will not a Maister Note count it a great malepertnesse if his seruant rise vp controule him and is it not much more vile malepartnesse and saucinesse to rise against God Vse And this is a notable argumēt to stir vs vp to thankfulnesse obedience vnto God seeing it is onely the good wil mercy fauour of God It serues to stir vs vp to thankfulnesse vnto God more notably then if he did it through foreseeing our good workes As the seruant which hath receiued benefites from his maister of good will it will make him more thankfull and bound to his maister Moreouer the Gospell is commended from the Another commendation of the Gospell subiect and matter for as the Trades and Arts that haue more excellent matter are more esteemed as Gold-smiths Printers and those that sell silke and Sciences also are commended in regard of the excellency of the matter as Law more excellent then others and after Physicke So the Gospell is more singularly commended by the matter which is Christ to whom God hath reueiled his will and therefore the Apostle would know nothing among the Corinthians but Christ and him crucified and Christ is the 1. Cor. riches glory and mystery of his father Now seeing all these things men effect and they are all in Christ and are offered in the Gospell what a madnesse is it that men so little regard it Men desire to be rich Now our Sauiour Christ Note hath all the riches of his father and he hath all honor glory in his father hath the secrets of his father being in his bosome yea such secrets that the Angels stoope to looke into And all-be-it these bee not transitory riches and honour but indure for euer yet we seeke not after them Christ is commended to be the hope of glory 1 he Thirdly by whom we looke for glory and blessednesse for euermore which selfe-same words the Apostle vseth 1. Tim. 1. that he is the Apostle of God and of our Lord Iesus Christ our hope 1. Tim. 1. 1. Doctrine All that are true Christians are perswaded of the loue of God towards vs in CHRIST and do by hope expect and looke for the enioying fruition of that fauour which is eternall life And therfore it standeth with vs to examine our selues whether we haue this hope expectation whether we long desire after it and breath after it as the Hart after the waters being smittē so whether we do breath long for euerlasting life Let vs examine whether if we might enioy Note all the comforts of the world pleasures of this life vp to the knees whether we would desire to liue and continue in thē then be we sure that we haue not the hope of euerlasting life those heauenly ioyes then be we sure we neuer beleeued aright For it is a tokē that if we be thus nayled to the earth we haue not felt how good Christ is for if we did we would contemne all these things to enioy him and liue with him In the two last verses is cōmended the excellency Verse 28 29. of his Ministery for if the Colossians haue a sufficient Minister then they should cōtinue in the loue obedience of the Gospel For mē if they find a hole in the Ministers coate they think it is a good cause to leaue the Gospel And therfore to remoue that obiectiō the Apostle vrgeth the sufficiency of his own Ministery Here 2 points in our Apostles Ministery are to be considered 1. his faithfulnes 2. his care diligence painefulnes For his faithfulnes it is noted in that he is said to admonish all Where we are to note that the calling Note of the Apostle was an extraordinary calling whereby he had the field of the whole world to Till But the Ministers now a daies haue onely a plough-land in one Congregatiō to Till therfore that calling ceased Again herinis the faithfulnes of the Apostle that as al were cōmited to him so he cared for al So is the duty of euery good Minister that euery one that is committed to his charge yong or old of what state or conditiō so soeuer is to be regarded by him Furthermore it is againe to be noted that hee did teach and admonish them whereby is meant all those means of setting an edge of the Gospel that it might peirce and go through as admonishing rebuking the froward exhorting of all sorts the good by perswasion In the doctrine reproofe reprehension all these are contained in the word admonition And the word signifieth as much as a laying of any thing to the heart which is done by all those meanes So Note that we see how necessary it is to haue the word Preached and applyed and therefore far be it to bee content with bare reading For it is not enough that there be knowledge to enlightē the vnderstanding but that the affections be moued and the conscience bee wrought that men may be with-drawne from euill stirred vp to good And therefore those that are reproued are to yeeld obedience vnto the reproofe reprehensiō And the Apostle further shews that he doth both teach admonish in all wisedome This is necessary in euery Minister for as the steward Note is not onely to lay out that they receiue for the family but to giue euery one according to their state sicke or whole so in the Ministers This wisedome is to
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
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
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
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
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
from the naturall man The drift of all which commendation of the Preaching of the Gospell and of CHRIST whom the Gospell doth Preach set forth vnto you is that no man by apparant and perswasible speeches do transport you Where if you aske how I that neuer saw you should be thus carefull of you and should care for you so much that neuer came to see you know that although I be absent as touching the flesh yet I am present with you as touching the spirit reioycing to see your good order and pollicy of the Church caused from the soundnesse of faith which is towards CHRIST Wherefore as you haue receiued the Lord Iesus Christ so let it appeare by your conuersatioÌ„ as in al other things so in holding fast the truth of the Gospel Being rooted and builded vpon in him strengthned in the faith according as you haue bene taught of Epaphras abounding in the same faith and that with thankes-giuing for the mercy you haue receiued in CHRIST This is the sence The parts are A particular declaration of his care for the Colossians together with An exhortation to care for themselues that they be not caryed away with any wind of false doctrine contrary to that he hath declared and which they had learned of Epaphras The sum wherof is a preparation of the hearts and minds of the Colossians to receiue the rebuke reprehension touching the errour corruptioÌ„ among theÌ„ First here is a declaration of the Apostles great care towards the Colossians others of their neighbours countries Phrigia and Laodicea Secondly an exhortation that they should haue care of themselues For the first here is an application of all that he had spoken before generally that he tooke them to witnesse that the care and loue which hee had was to them-ward Doctrine So that it is necessary that the Minister should haue the loue of the people make knowne vnto theÌ„ his Note louing affection before his reprofe can settle in their hearts it is necessary that the perswasion that hee doth it in loue be entred into them Of the great strife and agony A similitude taken froÌ„ the custome of the Country where at certaine times there was a great meeting to wrestle run for mastery So that as they which did venture this strife vse all their strength and might to get the mastery and so likewise in dangerous fight which they had euen to bloud Hereby the sheweth the exceeding paines and great care he had for them therefore the Apostle besides the outward thing of banishment scourgings shipwracks c had also a great troupe of enemies within viz his exceeding cares which he tooke that troubled him exceedingly His care appeared not onely in earnest prayer continually but in writing exhorting perswading theÌ„ to continue go forward c. And these cares he coÌ„pares to an army or troupe of enemies which met with him conteÌ„ded with him such was his care And no doubt that seeing his charge was through the whole world it must be great For as the Church is said to trauell in Reu. 12. 2. bringing forth children so the Apostle trauelling of so many euen through the whole world it being coÌ„mitted vnto him must needs haue great care paine Heere wee see the exceeding loue of the Apostle that seeing he was absent and had neuer seene them nor they him yet his care was so great he commendâ—th his exceeding loue For the sight of misery doth greatly increase the affection care the eye the eare beingthe dores by which pitty enters in The cause wherefore he cared was that they might be coÌ„forted in spirit Now in so much as his care and loue apeared by his writing which coÌ„sisted of the Gospel Doctrine It sheweth that there is nothing in the world that ministreth sound comfort but the Gospell For as for pleasures wealth good-cheare c. they bring no sound coÌ„fort but are like to a flame that is soone out or smoake in the top of the chimny that soone vanisheth away or like the fat of lambs that when a little heate of affliction coÌ„meth melteth But the coÌ„fort by the Gospell standeth by one in all affliction yea in death it selfe it is a continuall feast And therefore in Mat. 22. 2. the Kingdome of heauen is compared to a Feast yea to a Kings feast at the mariage of his son where no delicate fare can bee wanting but by his commandement will bee brought So S. Iohn saith 1. Ioh. 1. 4. Acts 2. 46. This we write that your ioye may be full In the Acts we reade that those that were called though they were hated of all yet met together participated in eating of meate and did eate their coÌ„mon meate with great ioy This is vsual in the Acts that where the Gospel came was great ioy and comfort and therefore when Philip came to Samaria they receiuing the Gospel were Acts 8. comforted So that that comfort which is in sin as adultery c. is wretched the beginning of sorrow that which is in lawfull outward things is but momentany But this peace which Christ giueth is constant My peace saith he shall neuer be taken away The first cause of this coÌ„fort that we receiue by the gospel is the knowledge of the truth of the Gospell as hath bin deliuered in the chap. before for it is a notable coÌ„fort when a man knows which is the word of God what God hath coÌ„manded it is a comfort to doe it when he knoweth it is commanded by God and contrariwise it is a comfort when it is knowne what is forbidden Whereas on the contrary to the children of God it is a great anguish to be ignorant what to doe in Gods seruice and what course to take which might be pleasing vnto God Secondly not onely knowledge but perswasion which next followeth to know that the promises shall come to passe and the threathings shall be performed to be assured of it Thirdly but especially acknowledgement is matter of most singuler comfort when he not onely knoweth and is perswaded but applieth it to himselfe this is notable comfort for what profit is it to a man to know this is good for him and hath it not to be in a dungeon and to know the Sunne-shineth and yet to haue no light and to be an hungry and to know there is meat and bread and yet to haue no part this is rather matter of greater grief An other cause of comfort is loue which is compared to the iointures of the artificers that when they build any house by the ioints they set all the parts together Or rather to the ioints of the body wherby euery part being ioined are in peace whereas if one be out of ioint it is a paine to all So is the ioyning of Christians by a true louing affection one towards another In whom are all the treasures of wisedome Verse 3. and
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
baptisme Not that baptisme doth it but baptisme is the seale of our burying with CHRIST For the properties of the thing signified is often giuen to the seale As in the Lords supper the name of the signe bread and wine is giuen to the thing signified which is the body and blood of CHRIST And baptisme is called the washing away of sinnes for as water washeth the filthinesse of the body so doth the blood of CHRIST signified by the water wash away our sinnes So here to be buried is giuen to baptisme which is onely the worke of the spirit of God by faith in CHRIST which doth bury sinne in vs. Baptisme doth represent our buriall vnto sinne because though it be not vtterly killed so long as we liue yet it is weakened In the Rom. 6. it is said that we are dead buried and raised vp in baptisme viz. baptisme sealeth all these vnto vs. But it is to be obserued That he maketh choise of the buriall onely rather then the death to signifie the truth and assurance of our mortification Note that our mortification is certaine true and without all dissimulation it is indeed a hatred of sinne For as men may seeme to be dead which are not so indeed but if they be dead and couered then we are assured they are dead indeed so true mortification is here signified to be a true hatred of sinne And that was in times past notably set forth by the custome in the primitiue Church their descending into the water which signifieth death to sinne and remayning in the water their burying to sinne and rising out of the water rising to righteousnes So that here is shewed what ought to be true mortification A simile For there may be some in a swone or trance which seeme to be dead yet reuiue againe so there are many that thinke thēselues dead to sinne if they can abstaine frō some sinne they haue vsed before doe some good things they did not before yet it doth not follow that they are therefore mortified for they may doe it for some sinister cause for hope of gaine c. and after fall to it againe and therefore it is necessary that there be a burying viz. that for conscience to God for the feare of God and loue of him that he hath bene mercifull vnto vs we mortifie sinne and walke in holinesse of life to continue in it which mortification importeth For he that continueth in mortifying sinne he Note onely is truely mortified Therefore acts 14. 21. strengthened the disciples and exhorted them to continue Doctrine Here also we learne that baptisme is the same to vs that circumcision was to the people of God vnder Verse 1. the law where we haue to confute the wretched opinion of the Anabaptists which will not haue any Anabaptists Erre baptised before they come to yeares of discretion but if they vnder the Law circumcised vnder age then now we may baptise vnder the Gospell them that are Infants Againe in the Parents if one be faithfull their children are holy and much more 1. Cor. 7. 14. both being holy sanctifie their children therefore to be baptised Obiection Obiection But it is said that the Apostles baptised it is said they baptised households but no mention is made of children they are not named Answer Could they baptise whole households Solution and not baptise children Againe in that baptisme is the same to vs that circumcision was to the Iewes why shold not our children be baptised as theirs were circumcised This doctrine serues also against the Papists that Verse 2. thinke that children vnbaptised are damned But The Papists errour conuicted that can not be because there was no such thing to be feared of those that died before circumcision being the 8. day For we see the Lord commanded that circumcision should not be before the 8. day to the end that the children should be strong to abide the great smart of the wounds now if as many children as died should be condemned the Lord should haue prouided ill for his people that for a small temporary comodity would depriue them of euerlasting life 2. Sam. 12. Dauid before his sonne died he had 2. Sam. 12. 16. 17. 20. 23. fasted and laene on the ground after he heard that he was dead he rose vp and washed his face and shewed himselfe comfortable and did make profession that he should goe to him Whereby it is euident he was perswaded he was in peace whereas we see that he mourned for his sonne Absolom Whom he loued as dearly because he feared his condemnation for that he had liued and died wickedly Againe if the children be vnbaptised it is not Note theirs but their parents sinne and should it be condemned for the parents cause Againe not the want but the despising and contemning Gen. 17. of the Sacrament is dangerous And therfore they onely that were despisers of the circumcision Deut. 16. were to be cut off Now the children cannot despise it and if any despise it it is the Parents Besides the Sacraments are notes of our saluation and that saluation doth not depend vpon them but vpon Gods fauour and free election before all worlds We haue heard of the benefits we haue in CHRIST through baptisme to be the dying vnto sinne and in sanctification The last benefit we haue in baptisme is the quickening of vs in CHRIST which is the forgiuenesse of sinne and iustification And therefore seing we haue both this iustification and all sanctification and dying vnto sinne sealed to vs in baptisme it appeares therefore that all the parts of our reconciliation are sealed to vs by baptisme The end of the 17. Sermon The 18. Sermon COLOSS. 2. 14. 15. 16. 17. 14 And putting out the hand-writing of ordinances that was against vs which was contrary to vs he euen tooke it out of the way and fastened it vpon the Crosse 15 And bath spoiled the Principalities and Powers and hath made a shew of them openly and hath triumphed ouer them in the same Crosse 16 Let no man therefore condemne you in meat and drinke or in respect of any holy day or of the new moone or of the Sabbath dayes 17 Which are but a shadow of things to come but the body is in CHRIST WE haue heard how the Apostle doth propound to himselfe to refute two errours one of vaine Phylosophy which appeared to men to be wisedome but not true wisedome The other was that the Colossians had crept in among them such which held the necessity of ceremonies We haue heard how the Apostle amongst other ceremonies which he confuteth beginneth at the ceremony of circumcision which confutation he hauing entred vpon proceedeth in confuting the vse of the other ceremonies Metaphrase as eating of meats drincks c. As by his death he hath gotten vs forgiuenesse of our sinnes so by the same he hath blotted out the hand writing
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