might be grounded and stablished 147 What a free spirit is 147 Why many after so long profession are so vnsetled 147.148 Concerning Hope 1. what Hope is not true Hope 2. what persons haue no Hope 3. what are the effects and properties of true Hope 149 How the Gospell is preached to euery creature 151 Why godly men are so chearefull in affliction 153 How Paul was said to fulfill the rest of the affliction of Christ. 154 How our afflictions are the afflictions of Christ. 155 Twelue Arguments against the Crosse. 157 How we may know wee are of Gods houshold 158 What good men get by their Ministers 159 How many wayes the Gospell is hidden 161. and how reuealed 165 What a ciuill honest man wants 165.166 What we must doe to preserue affection to the word 167 The Gospell is a glorious Mysterie 168 Nine Vses of the Doctrine of the calling of the Gentiles ibid. How Christ is conceiued in the soule of the faithfull 170.171.172 How we may know that Christ is in our hearts 170.171.172 The Benefits that come by the inhabitation of Christ. 170.171.172 What entertainment we ought to giue him 170.171.172 Who haue not Christ in them 170.171.172 The honour dutie and reproofe of Ministers 173 Reasons to perswade vs to suffer admonition 174 How wee are perfect in this life 176 The chiefest Typographicall Errours ERRATA IN the Epistle to the Reader line 6. for counsell reade consent l. 21. for Dedicatory r. Dedication p. 3. l. 41. for Iothanan Iebar r. Iochanan Iehan p. 10. l. 4. for order r. ardor ibid l. 28. for all r. at p. 25. l. 13. for definitions r. definitiues p. 35. l. 47. as loue for all loue p. 41. l. 47. holy life for holy loue ibid. l. 49. loue for Lord. p. 51. l. 27. straying for strange p. 60. l. 23. salutiferans for salutiferous p. 62. l. 48. guilefull for gaulefull p. 63. l. 1. modest and for modest and. l. 6. this for his p. 69. sent forth for send forth p. 73. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 88. l. 13. any for and. p. 92. l. 53 our for one p. 113. l. 13. of God for sonne of God l. 20. and the very bottome for out of the very bosome p. 114. l. 46. decree for decreed p. 122. l. 49. seruice for Sauiour p. 129. l. 27. repayes for repayres p. 140. l. 39. it is not for is it not AN EXPOSITION VPON THE WHOLE Epistle to the COLOSSIANS COLOS. 1.1.2 Verse 1. Paul an Apostle of IESVS CHRIST by the will of God and Timotheus a Brother 2. To them which are at Colosse Saints and faithfull Brethren in CHRIST Grace be with you and peace from God our Father and the Lord IESVS CHRIST TWO things are worthy our consideration in this EPISTLE the Author and the Matter the Author was PAVL concerning whom memorable things are recorded hee was an Hebrew of the Hebrewes of the Tribe of Beniamin a Pharise the Sonne of a Pharise borne in Tharsus of Cilicia circumcised the eight day brought vp in the knowledge of the Law and Pharisaicall institutions by Gamaliel a great Doctor among the Iewes acquainted also with the Languages of forraine Nations as his quoting of the authorities of Greeke Poets shewes and in his youth for the righteousnesse externall which was after the Law he was vnrebukeablâ— and full of zeale but withall a violent and blasphemous persecuter His Calling was exceeding glorious his Office vnto which he was called was great and honourable viz. to be the Legate of CHRIST the Doctor of the Gentiles the Minister of God of Christ of the Spirit of the new Testament of the Gospell of reconciliation and of righteousnesse Hee was famous for his labour in the Word by which hee caused the Gospell to runne from Hierusalem to Illiricum with admirable swiftnesse as also for his faithfulnesse of minde for his pure conscience for his affection to the faithfull for his humanitie and curtesie for his continencie for his humilitie for his care for the Churches for his honest conuersation innocencie and constancie hee was of nature earnest acute and heroicall Adde vnto these the praises of his sufferings what reproach what stripes what imprisonments what beating with rods and such like wrongs did he endure fiue times of the Iewes receiued hee fortie stripes saue one once was he stoned thrice hee suffered shipwracke night and day was hee in the deepe Sea in iourneying often in perils of waters of robbers of his owne Nation of the Gentiles in the Citie in the Wildernes in the Sea and among false brethren how hee was daily pressed with wearinesse painefulnesse watchings hunger thirst fastings cold and nakednesse besides the incombrances and cares for the businesse of the Churches Finally we may consider the testimony giuen to his doctrine to proue it to be without all mixture of error And this Testimony stands of foure branches 1. His immediate calling 2. His immediate instruction and information 3. The visible donation of the holy Ghost which was not onely giuen to himselfe but he also conferred it by imposition of hands to others 4. His working of Miracles for so he saith of himselfe The signes of an Apostle were wrought among you with all patience with wonders and great workes hee raised a man from the dead Neyther could the miracles wrought by him be small when Handkerchiefes were brought from his body to the sicke and their diseases departed from them yea Diuels went out of them Lastly this noble Iew more famous among the Apostles then euer the great Saul was among the Prophets was beheaded by the Emperour Nero the 29. of Iune in the 70. yeere of the Lord. And all this should cause vs with all reuerence both to teach and learne the Celestiall doctrine deliuered in writing to the Churches by him Thus of the Author the Mâ—tter followeth I meane not to search after the defâ—ants and conceits that some obserue concerning the workes of this Worthy as that he should write ten Epistles to the Churches to answere the number of ten Commandement and foure Epistles to particular persons to expresse his agreement with the foure Euangelists onely this in generall for his hearers or Auditorie hee had the Romanes the greatest in the earth for power the Grecians the most famous for wit and learning and the Iewes or Hebrewes of greatest note for diuine vnderstanding of the Law of God But to leaue this I come to the Matter of the Epistle and obserue three things 1 To whom he writeth 2 Vpon what occasion 3 The Treatise it selfe For the first Colosse was a Citie in Phrigia in Asia the lesse neere to Laodicea and Hierapolis The Church in this Citie was not first gathered by Paul but as some thinke by Epaphras whom they take to haue been one of the seauenty Disciples and an Euangelist Some say they were first conuerted by Archippus
Lastly nothing but the will of God bindes conscience the Apostle of purpose layeth the foundation in the Preface concerning the knowledge of and resting vpon Gods will that so he might the more easily beat downe their Traditions and Philosophicall Speculations of which he meant to intreate in the next Chapter Now if this Doctrine be true as it is most true then Apocryphe Scripture Councels Fathers and Princes Lawes doe not binde further then they are agreeable to Gods will and therefore much lesse Popes Decrees Traditions and humane Inuentions Thus of the Obiect of Knowledge In the next place it is described by the Parts of it in the next words In all Wisedome and spirituall Vnderstanding Where the Apostle shewes that sauing Knowledge hath two parts viz. Vnderstanding and Wisedome Concerning the difference betweene the two originall words in this place rendered Wisedome and Vnderstanding there is a great stirre amongst Interpreters Some say that the one proceedeth out of the principles of the Law of Nature and the other out of the principles of Faith Some take the one to be a knowledge concerning the end the other of things that are for the end Some thinke by Vnderstanding is meant apprehension and by Wisedome is meant Iudgement or dijudication Some thinke that Synesis rendered Vnderstanding receiueth the will of God in the whole and that Sophia Wisedome conceiueth it in the parts and with weighing of all circumstances by the first they consider what is lawfull and by the second what is expedient Some say that the one of them conceiueth the obiect of felicitie the other the meanes by which men attaine it Some thinke they differ thus that the one vnderstands of God absolutely by Scripture as he is and the other considers of God by collation or comparison with the creatures by experience as hee is tasted to be good but the plainest and soundest difference is this that Vnderstanding is contemplatiue knowledge but Wisedome is actiue knowledge the one giues rules for practise the other for Iudgement and contemplation But before I consider of them apart I obserue two generall Doctrines First that sauing Knowledge and Wisedome is not naturall but from aboue and had onely by CHRIST here it followes Faith and Loue it is wrought by the power of the Gospell it is prayed for and lastly it is plainely said to be spirituall See more Iames 3.17 1 Cor. 2.14 2 Cor. 1.30 Tit. 3.3 and it may serue for many vses First it should inforce vs to labour to become spirituall men as wee would desire to haue any thing to doe with the knowledge of Gods will for if wee be not more then naturall men it is certaine wee know not the things of God Be sure therefore thou be no naturall man Quest. How may a naturall man be knowne Ans. Hee is a naturall man First that hath in him onely the spirit of the world 1 Cor. 2.12 Secondly that knowes not that wisedome of God that is in a mysterie that is his Reconciliation and Saluation by Christ 1 Cor. 2.7.10.14 Thirdly that loues not God Vers. 9. as they doe not that loue not the word people and way of God Fourthly that knowes not the things giuen of God by the Spirit Vers. 12. Fiftly that accounts spirituall things fooliâ—h things and religious courses foolish courses Vers. 14. Sixtly that hates sinceritie and walkes after his owne lusts Iud. 19.18 And it is worthy to be noted that the Apostle when he fore-tels of these wicked loose persons and prophane men liuing in the Church he saith they make Sects and it is most sure that not onely Heretikes and false-Teachers that draw men out of the bosome of the Church to diuide them from our Assemblies but euen wicked men that wallow in sinne make Sects and Schisme and diuision in the Church though they otherwise come to the Word and Sacraments as the people of God doe for the Word is seldome effectuall in the working of it in any place but wee may finde the Diuell stirring vp carnall and naturall men that striue by all meanes to pursue such as desire to feare God lading them with reproaches and blowing abroad slanders and wilfully both disgracing them and shunning their presence and when they haue done call them Sectaries and other Hereticall names them I say that excepting their care and conscience to walke vprightly with God and vnrebukeable amongst men liue in peace by them but though men are deceiued God will not be mocked these are the men that God meanes to indite for making of Sects in the Church as well as Heretikes Secondly seeing true Wisedome is from aboue it should worke in vs a dislike both of hellish wisedome and earthly wisedome by hellish wisedome I meane such wisedome as was in the Priests when they killed Christ or that that was in Pharaoh who counts it to deale wisely to oppresse Gods people It is diuellish wisedome to be cunning or artificiall in hiding the practise of sinne it is diuellish wisedome to haue skill in defending sinne It is diuellish wisedome that is vsed in the refining of sinne as for example drinking of healths began to grow to that detested head and was accompanied with that filthy villany and abhomination in respect of the excesse of it that certainely the Diuell should neuer haue gotten the most men in a short time to haue had any thing to doe with such a damned beastlinesse now the Diuell not willing to loose his homage and sacrifice inspires some men to bring in a libertâ—e to drinke in lesse glasses and with allowance of choyse of drinkes or Wines and now the sinne is refined it goes currant Earthly wisedome is of two kindes for eyther it is a skill to get goods or else it his humane learning and policie both allowable in themselues but neither to be much liked or trusted to for as for the skill to get riches What would it profit a man to winne the whole world and loose his owne soule and the prayse of humane wit learning policie c. is much curbed by certaine terrible places of Scripture The conceit of this wisdome makes the Crosse of Christ of none effect and a man may haue a great measure of it and be famous and yet be without God without Christ and without the couenants of promise and without hope in the world for not many noble not many wise hath God chosen Yea God many times hides the mysteries of the Kingdome of Grace from these great Wise-men and sets himselfe of purpose to stayne their pride to destroy their wisedome and to infatuate their counsels Where is the Scribe learned in the Scripture where is the Disputer of this world skilfull in humane learning and policie Hath not God to vexe the very hearts of these men tyed conuersion of soules ordinarily to the foolishnesse of preaching Doct. 2. It is not enough to get Pietie vnlesse wee
is an vnseemly thing in a Christian to make very much of his flesh but it is worse to spend his cares about it but worst of all to let his whole husbandry be onely for his outward man Secondly great things may be suffered and yet the soule be vntouched as here the Apostles sufferings which were exceeding great and manifold reach onely to his flesh they enter not into his soule And the reason why some of Gods Seruants are so vnmoueable in their crosses is because they conuerse in heauen and their spirits walke with God and so are without reach of these earthly perturbations Besides when a mans heart is setled and grounded in the truth and in the assurance of Gods loue what should disquiet his soule that knoweth nothing to mourne for but sinne and the absence of God and nothing ioyous but what comes from the light of Gods countenance Thirdly he that hath felt the troubles of the soule for sinne is not much troubled with the crosses that are but outward The vse is for great reproofe of carnall Christians that are seldome obserued to grieue but when somewhat ayleth their flesh but on the other side are not at all touched with the miseries of the soule As also wee should learne of the Apostle in all outward crosses to say with our selues why should I be troubled or disquieted or rather why should I not be ioyous since what I endure is but in the flesh and since the Lord doth spare my soule let him doe whatsoeuer pleaseth him Lastly we may here note the wonderfull loue and compassion of Christ that pittieth not onely our soules but our flesh accounting what wee suffer to be as his sufferings Is it not enough that hee should accept of the contrition of our soules but that also he should regard the sorrowes and troubles of our flesh For his bodies sake which is the Church Sufferings are of two kindes Eyther of the Church or for the Church Of the Church are also of two kindes Eyther Chastisements or Tryals Sufferings for the Church are likewise of two sorts Eyther Expiation and so Christ onely suffered or Martyrdome for confirmation of Doctrine or incouragement in practise and so the Saints haue suffered for the Church The principall Doctrine from hence is that the particular sufferings of Gods Seruants especially the Ministers serue for the good and profit of the whole body The Vse is manifold First wee should hereby be informed to minde the good of the Church and to seeke the aduancement of Religion and the good of religious persons aboue our owne estate Our care should be most for the body of Christ and wee should reioyce in any seruice wee could doe to the Church of God Secondly such as are called to suffer should labour to shew all good faithfulnesse zeale constancie and holy discretion seeing their sufferings concerne more then their owne persons Thirdly this should stirre vs vp to pray for such as are in trouble for good causes since their afflictions are some way for our sakes Fourthly this may encourage poore Christians that complaine they haue not meanes to doe good they may be hence informed that if God call them thereunto they may doe good yea to the whole Church by their sufferings no wants can hinder but that the poorest Christian may profit others by prayer fastings counsell admonitions comfort and suffering Fiftly since the sufferings of the righteous are for our confirmation and encouragement wee should vse the meditation of such sufferings when we finde our selues inclineable to discouragement or impatience or doubting Lastly this greatly reproues carnall Christians which are so taken vp generally with the care of their naturall bodies that they haue vtterly neglected the care and seruice of the mysticall Body And in as much as men are generally so barraine in doing good it is a plaine signe there is no hope that euer they would suffer for God Secondly further hence may be noted that the Doctrine or Sufferings of the Saints are no priuiledge or benefit to any but the true Church and therefore Papists haue no cause to boast of Peter and the Saints so long as they remayne a false Church Thirdly we may also obserue hence that they only are the true of Church who are of the body of Christ and therefore we must be sure we be members of Christ before we glad our hearts with our priuiledge in the Church And a member of Christ thou art not vnlesse 1. thou beleeue the remission of thy sinnes for we are ingrafted onely by Faith 2. Vnlesse thou haue had in thy soule an influence of holy graces from Christ as from the head 3. Vnlesse thou worke the workes of Christ and bring forth the fruits of a reformed life for thereby thou must try whether thou be a true plant in this Vine And lastly if thou be of this body thou hast some roome in the affections of Gods Children or else it will be hard to proue that thou art a fellow member Fourthly here wee may see that seldome comes there any good to the Church but there is suffering for it it cannot be redeemed but Christ must dye and if the merit of this Redemption be applyed Paul must dye It is an ill signe thou hast no true grace when thou sufferest nothing for the grace thou trustest to It is an ill signe that God is not with the Watch-men of Ephraim when they suffer nothing for the efficacie of their doctrine Neyther may any thinke this may be preuented by meekenesse or wisedome for the treasures of both these were in Christ and yet hee was a man full of sorrowes And for conclusion out of the whole Verse wee may gather together a number of Arguments against the Crosse 1. Paul suffers 2. One may reioyce notwithstanding afflictions 3. The longer wee beare the crosse the better able wee shall be to endure it this may be gathered out of the word Now. 4. They are such as Christ accounts his 5. They come from the decree of God 6. Their measure is set by God 7. We beare them but in our course others haue gone before vs and after vs must others follow 8. Christ suffered the great brunt of Gods wrath our sufferings are but small reliques or parcels that are left behinde 9. The measure will once be full and that shortly 10. They are but in the flesh for the most part 11. Christ respects the troubles of our flesh as well as the affliction of our spirit 12. We must profit the Church by our sufferings Verse 25. Whereof I am made a Minister according to the dispensation of God which is giuen to mee for you to fulfill the word of God IN this Verse is contayned the third generall Reason and it is taken from the testimonie of God Wherein hee shewes that they ought to continue in the Doctrine they had receiued because God by a speciall dispensation had ordayned him and
of other Christians 2. For thankesgiuing that so many praises might be giuen to God 3. For praier for what was wanting or hurtfull to him or the Church 4. For consolation to them who questionlesse would reioice to heare from Paul Againe it is to be noted that he saith his whole estate for a godly man carrieth himselfe so as he cares not though all men see into all his courses Vers. 8. Whom I haue sent for the same purpose that he might know your estate Doct. The state of the people ought to be knowne to the minister not their worldly estate but the estate of their soules and consciences and the working of the meanes vpon them not onely for the satisfaction of the ministers affection but for the guiding of his priuate preparations and praiers and for his publike doctrine Which reprooues the carelesse ministers that heed not the state of the people We are watchmen for obseruation as well as labourers in respect of preaching neither can he be a good Preacher that is not a carefull Watchman Againe it is a great defect in the people when the minister wants intelligence For though it be a base humour of any to bring false reports and a weake part in any minister to make the Pulpit a place to vent their priuate and personall businesses yet in the generall he cannot be a good Physitian to the state of any congregation that is not acquainted with their diseases Quest. But why doth the Apostle send to know their estate Answ. Because he would not credit reports concerning them for he knew that wicked men out of their malice would raise monstrous slanders many times of the best deseruing people and besides the better sort of men are not carefull of their words in reports matters grow with telling and euery man according to his seuerall affection sets a seuerall emphasis vpon the matter hee tels so that after a while the tale will not be worth receiuing This carefulnesse should teach vs how to heare especially we should be warie and well aduised and thorowly informed before by praier and fasting wee take vp the name of God concerning the absent The third end is that their hearts might be comforted Heere in generall from the Apostles care to haue them comforted obserue 1 That Christians need comfort and incouragement 2 That comfort is the peculiar portion of true Christians and contrariwise nothing but sorrow and the curse is the portion of wicked men and if any dramme of comfort be applied to wicked men the truth of God is falsified Ob. But this is the way to make them despaire Answ. The blinde and dreaming world is mistaken Giue mee an instance of one man in this place nay in this age nay in any age that I can remember shew me any example in Scripture or any instance in experience of one soule driuen into despaire by the sincere preaching of the word It is no great thing I desire That men haue despaired I know and finde as Cain and Iudas did but that it was seuere preaching that wrought it I no where finde and yet for one bitter word giuen by vs the Prophets gaue ten and yet this euent neuer followed Not but there is enough said many times to make despaire but that there is this prouidence of God that it comes not vpon men by this meanes but either of the melancholie of the body or the speciall curse that God priuately poured vpon them or by the speciall working of Satan by Gods iust permission And yet I allow not indiscreet rashnesse or rude indiscretion in applying threatnings Doct. 3. That it is the dutie of euery minister to labour to build vp Gods children in comfort as the Apostle doth heerein expresse his care But yet consider whom the Apostle comforts 1. Such as had the faith of Iesus Col. 1.4 2. Such as loued all the Saints Col. 4.1 3. Such as were fruitfull hearers of the Gospell Col. 1.6 4. Such as were constant and laboured to be grounded in faith and hope Col. 1.23 5. Such as accounted Christ their greatest riches and the Gospell a glorious mysterie Col. 1.27 6. Such as were circumcised with circumcision made without hands and haue put away the body of sinnes and had with painefull sorrowes put away fornication vncleanenesse the inordinate affection wrath anger malice cursed speaking filthy speaking and lying out of their mouthes Col. 2.10 3.5.8 4 A question may be here asked whether consolations do bar out rebukes and directions Answ. They do not for Paul doth comfort and yet hee rebuked in the second Chapter and directed in the third nay many times rebukes and directions are great doores of consolation Thus of Pauls care to haue them comforted Tichicus did comfort their hearts 1. by his presence 2. by bringing letters to the Church from Paul 3. by his words not of report onely relating Pauls estate to them but of doctrine perswading them to patience vnder their crosses remembring them of the ioies to come strengthning them against the gaine-sayings of aduersaries the temptations of Satan the rebellion of their owne flesh and the inconuenience of Pauls imprisonment and lastly instructing them how to goe on in holy life Thus of the first part of the narration In the narration concerning Onesimus I obserue two things his praises and the end of his mission His praises are as they stand in relation to all Christians or in particular to them to all he is a brother faithfull beloued to them and so he is one of them the end of his mission is in the end of the verse Onesimus This Onesimus was the theeuish and fugitiue seruant of Philemon who comming to Rome was conuerted by Paul in prison and is now for honours sake sent with Tichicus From hence diuers things may be noted 1 That hatefull and vnfaithfull persons may be conuerted and made worthy faithfull and beloued 2 That religion and the word doth not marre but make good seruants The word will doe that which rating and stripes will not doe 3 That no mans sinnes of which they haue repented before God and the Church ought to be charged vpon them as any disparagement in subsequent times Where God forgiues men should not impute 4 It is a good worke to grace and credit such as by repentance returne from their former euill waies 5 Repentance and true grace is the surest way to credit the bâ—st way to lift reproach from a mans name is to get sinne off his soule Now in the particular praise of Onesimus I obserue First that Christian loue respects not persons Paul is not ashamed of a poore seruant and hee would haue the Church loue whom God loues Secondly that there is faithfulnesse required of priuate men as well as ministers and that faithfulnesse stands in three things soundnesse in religion without errour or hypocrisie diligence in the particular calling and fidelitie in promises and couenants Thirdly that naturall and ciuill relations are not
broken or disabled by religion they must not only loue Onesimus as a Christian but also as one of them for he was a Citizen of Colosse there is loue should be in men as they are fellow Citizens and of the same trade or profession or the like Thus of the narration Vers. 10. Aristarchus my prison-fellow saluteth you and Marcus Barnabas sisters sonne touching whom ye receiued commandements If hee come vnto you receiue him 11. And Iesus which is called Iustus which are of the circumcision These only are my worke-fellowes vnto the kingdome of God which haue beene vnto my consolation The salutations follow and they are either signified or required signified verse 10. to 15. required verse 15. to the end The salutations signified are from six men three of them Iewes Aristarchus Marcus and Iesus verse 10.11 and three Gentiles Epaphras Lucas Demas verse 12.13.14 Aristarchus is the first concerning whom heere is set downe with his name both his estate a prison-fellow and his salutation This Aristarchus was a Iew of Macedonia conuerted by Paul who out of the deerenesse of his respect would neuer leaue him but accompanied him in his aduersities for hee was taken with him in the tumult at Ephesus and heere he is his prison fellow in Rome Crosses abide all that will liue godly if hee will haue grace with Paul he may perhaps lie in prison with him too But heere wee see that aduersitie doth not less â—n that affection that is sound either to God or to Gods people they that cannot endure the smiting of the tongue would little endure the iron fetters Marcus is the second This is he about whom the contention was betweene Paul and Barnabas Act. 13. because hee had forsaken them and the labour of preaching with them Now hee is commended by his alliance to Barnabas Certainly the kindred of worthy men are to be regarded euen for their sakes much more their posterities It is a great fault that when men haue spent themselues in the labour and seruice of the Church their posteritie should be neglected and exposed to want and miserie And is it a credit to be Barnabasâ—â—sters â—â—sters sonne What is it then to be the childe of God by regeneration Concerning whom you haue receiued commandement Some thinke that Marcus brought to them the decrees of the Counsell at Ierusalem and these reade it of whom ye receiued c. Some say the meaning heereof is not reuealed and therefore they will not inquire Some thinke that vpon his forsaking of the Apostle the Churches had notice not to receiue him if hee came vnto them and that he had written to them himselfe Some thinke the latter word whom receiue are an explication and so they shew what was commanded viz. to receiue him Now for the obseruations we may note First that scandalous persons are not to be receiued Secondly that the greatnesse of the offences of men are not to be measured by carnall reason but by the consideration of the person manner place time c. A lesser offence aggrauated by circumstanceâ— may giue cause of priuate separation from voluntarie companie Thirdly that an ingenuous nature is much affected with the distaste of discreet Christianâ— Fourthly that repenting sinners are to be receiued if vnto Gods mercy then much more vnto our houses and companies It is an ill qualitie to be hard to â—e reconciled In generall t is our dutie and Gods commandement that wee should receiue one another Thus ministers must receiue their people when they are with them to speake to them of the Kingdome of God and the people must receiue their ministers also and the people must receiue one another euen the meanest Christians as well as the greatest the little ones that beleeue in Christ all the disciples of Christ are to be receiued Now because this point of receiuing one another is exceeding needfull and there may be much mistaking about it I thinke good therefore to giue out of seuerall Scriptures rules how we are to carrie our selues in this businesse of receiuing one another 1 That we entertaine with all heedfulnesse so Act. 9. in Pauls case and Act 18.27 in Apollos case This condemnes the carnall hospitalitie in the world which promiscuously admits any of any profession where the basest and vilest sort of people are soonest chosen for the table and companie yea many of the better sort are to be blamed such as are ouer credulous many times to their owne singular disgrace and hurt of the Church 2 That when we are assured of the faithfulnesse of any wee receiue them with all Christian respect freely and liberally Rom. 15.17 bearing with their infirmities Rom. 15.1 yea if need be pardoning their offences Phil. 12.17 3 That in societie with weake Christians wee take heed of intangling them with questions and controuersies Rom. 14.1 as the manner of some iâ— 4 That great respect be had of our callings 5 That the imploiment be chiefly about holy things Receiue them in the fellowship of the Gospell not for recreation or idle discourse either labour to strengthen them Act. 18.26 or to be furthered in obedience by them 2. Cor. 7.15 6 That great respect be had of frugalitie Luk. 10.8 Thus of verse 10. Vers. 11. And Iesus which is called Iustus which are of the circumcision c. The third person that doth salute is described by his proper name Iesus and his surname Iustus Quest. May the name of Iesus be giuen to any man Answ. Before it was appropriated to the sonne of God it was both lawfull and vsuall to giue it to men as appeares by Iosonas name which is the same and the sonne of Syrake But now it is not expedient any way and therefore the Iesuites may change their names like Iebusites as they are The name Iustus was not giuen him by the Iewes but by the Romans as the varying of the language sheweth and in all probabilitie giuen in praise of his faithfulnesse and true dealing with all men Quest. What may we doe to winne the reputation of iust persons Answ. 1. Be peaceable and make peace and doe all things without murmuring or reasonings Mat. 5.8 Phil. 2.15 2 Be watchfull vnto chastitie and the honestie of the seuenth commandement 1. Pet. 2.11.12 3 Let your conuersation be without feare 1. Pet. 3.2 4 Be not vaine in apparrell 1. Pet. 3.3 5 Get a meeke and quiet spirit 1. Pet. 4.3.4 6 In yeelding Apologie be constant and vnmoueable with all cheerefulnesse willing to giue answere with all meeknesse and reuerence and good conscience 1. Pet. 3.15.16 7 Shew all vprightnesse in thy calling and this vprightnesse hath 3. things 1 Diligence 2 All true and faithfull dealing in words and promises 3 A conuersation without couetousnesse Finally to liue inoffensiuely is a strong inducement euen to the worst men many times to draw from them a good testimonie euen of Gods children Thus of their
for all thy sinnes past and now that God calls for this obedience he will accept thee as righteous by forgiuing thee all former accounts Obiect But if all were forgiuen me yet I cannot do all that God requires of me in his law Answ. Thou art not vnder the law but vnder grace thou art freed from the rigour of the law so that thou extend thy desire and indeauor to all the will of God thy perfection is but vprightnes Obiect But in my best seruices there is much euill Answ. Christ makes request for thee and by the vertue of his intercession the euill of thy good workes is hid and couered Obiect But I am so weake I cannot finde strength almost to do any worke of God much lesse all and to hold out too Answ. As weake as thou haue subiected themselues to all Gods wills of which some now sleepe in the Lord who from small beginnings grew to great abilitie in Gods seruice what may not grace like a graine of mustard seede grow too in short time besides Gods ordinances are mighty through God to fulfill our obedience and God will shew his power in thy weakenes yea it is his couenant not only to require all his will but to giue vs his spirit to cause vs to do them Obiect But if I were set in neuer so good a case and had for the present neuer so good successe yet I feare falling away Answ. God will keepe the feete of his Saints Obiect But I haue tried a great while and I haue great helpes and yet I finde not any such graces or fulnesse or any such likelihood to stand Answ. It is one thing what is and an other thing what thou feelest 2 Consider whether thou hast not desired to do all Gods will and endeauoured it as thou knewest it and that with desire to do all perfectly certainely the will study care desire is accepted with God 3 Consider whether God hath noâ— let thee see all this while that thou art accepted as full and perfect what sinne hast thou begged pardon for and not obteined it what dutie or grace is it that thou hast praied for constantly and God hath vtterly denied to answere thee if God haue accepted thee why dost thou charge thy selfe falsly Obiect But I know not all Gods wills much lesse can I do them Answ. It shall be to thee according to what thou hast and not according to what thou hast not increase in knowledge that thou maiest increase in grace what shall I say Consider but the recompence of reward God will reward euery worke and should we not then doe all his wills though the taske be hard and labour great yet the pay and gaine is exceeding great if we had so many waies to thriue in our estates we would refuse no labour Oh why should we not seeke the gaine of doing euery will of God Thus of the twelfth Verse Vers. 13 14 For I beare him record that he hath a great zeale for you and them that are in Laodicea and them in Hierapolis 14 Luke the beloued Phisition and Demas greet you In the 13 Verse the zeale of Epaphras which is the fourth thing is described First by the testimony of Paul I beare him record Secondly by the quantitie of it a great zeale Thirdly by the persons for whom for you c. The Apostle vseth all these words to set out his zeale because he was desirous to haue him in great respect with his hearers for hee knew if he were once contemned or suspected his doctrine would be vnfruitfull and his hearers made a prey to false Teachers Besides perhappes he found the people inclyning to grow to haue ynough of him or to suspect him or to lessen their regard of him I beare him Record Note 1 That the witnesse of one Apostle is a sufficient testimony and infallible which should incourage vs to studie their writings seeing we are sure to finde nothing but truth there 2 That the best testimony is not our owne record of our selues let thy neighbour not thine owne mouth praise thee 3 Godly ministers should be readie and forward to preserue the same of their brethren and in particular willing to giue record for them but if wee would haue record from others we must not beidle or ignorant or corrupt or scandalous Oh the miserie of these times how are insufficient or wicked Ministers written for to the Patron to the Bishop to the congregation concerning whom there can be no sufficient testimonie in the day of Christ and happie were it if no Church men had their hands in such records the Lord pardon and purge the sinnes of the sonnes of Leuie Zeale D. Zeale is needfull in a Minister now his zeale is two fold either for God or for Gods people a Minister should shew his zeale for his people by praying for them 2 Painfull preaching to them in season and out of season 3 By protecting them against the reproches and scornes of the world striuing by doctrine not only to comfort them but to wipe away the aspersions cast vpon them 4 By earnest rebukes and admonitions he must crie aloude and not spare not suffering them to sinne 5 By suffering either with them or for them The Vse is to excite zeale in Ministers and to awake them out of that coldnesse or deadnesse especially in teaching it is a wonderfull scourge to the people and a dishonor to the glorious doctrine of God where the teacher is without life or spirit in the enforcing of his doctrine And is zeale good for a Minister then sure it is good for the people too indeed it is of exceeding praise in all sorts of men of what degree soeuer neither will it be a misse heere a little to consider more seriously of zeale seeing there is much neede of it in the world and there is much mistaking about it Now if men will be rightly ordered in their zeale let them looke to these things 1 Let it not be a pretended zeale as in Ioash 2 Nor a superstitious zeale as in Paule 3 Nor a passionate zeale only for a fit as in Iohn at his first entrance 4 Nor a malitious zeale as in persecutors that thinke they doe God good seruice in vexing men wrongfully 5 Nor a wrong intended zeale such as is the zeale of merit-mongers 6 Nor a contentious zeale such as theirs that make needlesse rents in the Church 7 Nor a secure zeale that is a zeale not raised by godly sorrow or that is carried without care or feare of falling away 8 Nor an idle zeale that is all words without workes the word is rendred labour sometimes and it is certaine true zeale is spent about good workes 9 Nor an ouercurious zeale shewed either by sticking too much to the letter of scripture or by prying into or harsh censureing of the lesser faults of others 10 Or a bitter