A COMMENTARY VPON THE EPISTLE of Saint Paule written to the COLOSSIANS PREACHED By Thomas Cartwright and now Published for the further vse of the Church of God COLOSSIANS 3. 16. Let the Word of CHRIST dwell in you richly in all wisedome LONDON Printed by Nicholas Okes and are to be sold by George Norton dwelling neere Temple-barre 1612. A DILVCIDATION OR EXPOSITION OF THE EPISTLE of S. Paule the Apostle to the Colossians deliuered in sundrie Sermons The first Sermon COLOS. CHAP. 1. VER 1. Paul an Apostle of Iesus Christ by the will of God and Timotheus our brother IT will make much for the vnderstanding of the place in hand and of this Epistle to know the occasion of the Apostles writing for thereby we shall more easily come to the vnderstanding of the things deliuered by the Apostle The occasion is drawne from the text it selfe for whosoeuer will know the drift of the Scripture must take it from the place of Scripture it selfe being sometimes set in the beginning as in the booke of the Prouerbes sometimes in the later end as in the generall Epistle of Peter Sometimes in the middest as 1. Tim. in one verse the drift is deliuered Sometimes of the whole body of the Scripture that is handled whether Psalme Prophecy Epistle c. The point in hand is set forth in the 6. 7. 8. verses In the 8. verse the occasion which was this that whereas the Colossians had receaued the Gospell well and soundly preached vnto them first they suffered themselues to go a side and to follow vaine conceits or reasons drawne from Philosophie in the sixth and seuenth the second cause is shewed which is that they suffered themselues to be lead away to follow the ceremonies of the Law which before had been the ordinances of God but beeing ceased are become the traditions of men as the Apostle calleth them For the better vnderstanding of this Epistle we are to know the conueyance of the matter of it And as in all Paules Epistles he vseth to set downe first the principall grounds of religion Secondly the exhortations And as he vseth in other so doth he in this Epistle It therefore contayneth-two poyntes first the deliuery of the body and of the substantiall poyntes in religion of our Sauiour The second parte beginning at the 3. chapter is a declaration of the godly conuersation wherein all true professors of the Gospell which professe CHRIST must liue The first and second Chapters are of doctrine the other of manners In the first is deliuered the truth and sincere and plaine doctrine in briefe of the Gospell set forth In the second are rooted vp and throwne downe all those wretched opinions which were by the false Apostles sowne in the hearts of the Colossians That which he speaketh of manners beginneth at the third Chapter where first the Apostle exhorteth generally to all good holy righteous workes Secondly from the generall he falleth to the particular declaration of those duties he would haue them practize As of masters to seruants parents to children and children to parents of husbands to wiues and wiues to husbands c. And then returneth againe to generall exhortations and this is as it were the generall conueyance of the matter of the Epistle In this text to the 14. verse he doth labour to draw the Colossians to the knowledge of his loue to them which he doth first by his preface which is vsuall in all his Epistle is n his salutations wherein he wisheth good things vnto them from God The 2. thing to perswade them of his loue is a testification that he did pray for them in both kindes both by praysing and thanking God for thinges they had receaued and by petition where he prayed to God and desired the increase of the graces of God in them And hereby he insinuateth himselfe and stampeth as it were in their mindes his loue and affection to them to the end his doctrine might be the better receaued by them 1 As if he should say I Paule vnderstanding that there are some that go about to spoyle you and to make a prey of you partly by shew of wisdome and Phylosophy and partely by the beggerly elements or ceremonies of the Iewes thought it needfull to write vnto you that according as you haue receaued IESVS CHRIST at the first euen so that you would both abide and proceed further in him that you may be rooted and further built in the faith And that I write vnto you know that I doe it with warrant for I am an Apostle of IESVS CHRIST noâ— tyed â—â— one perticular congregation or to one prouince yea or to one kingdome but am an Embassador and haue commission vnto all the world Neither doe I come to this charge of mine one will 〈…〉 the will of any other man but by the will of God and the same his reuealed will And albeit my authoritie her in be sufficient to conuince all men of the truth I write of yet for further and stronger perswasion thereof I haue ioyned Timothy my beloued brother to beare record with me that in the mouth of two witnesses the truth may be more surely established And considering that the blessing of all labours dependeth vpon the Lord our beginning is with harty prayer vnto God for the grace and fauour of God to be freely giuen together with all the blessings both of this life of the life to come from God the father from our Lord IESVS CHRIST to you Colossians yet not all that dwell in that Cittie but vnto those alone which by faith are Saintes and brethren not in the flesh but in IESVS CHRIST And that you may haue further testimony of our loue towards you know that we doe continually both pray and giue thanks for you vnto God whom to seperate from all false Gods I doe call the father of our Lotd IESVS CHRIST For the report of your profession of godlinesse in CHRIST IESVS and of your loue towards all Saintes is come vnto vs. Which both profession and loue we know to be sincere in that they are vphoulden in you through the hope and expectation of a treasure layd vp not vpon earth but in heauen which hope you haue conceyued not of your owne phantasy nor of the word of any man but by the word of truth that is to say the Gospell And if you aske which is that truth or Gospell verily noe other then that which is preached among you now which is not amongst you alone but is preached in all the world a certaine note of the truth thereof there hauing beene neuer nor neuer shall be any doctrine which hath leuened so great a lumpe of dough as is the world but onely the doctrine of the Gospell And for further assurance that it is the onely truth of God I offer this to your consideration that as in other places of the world so amongst you it hath brought forth fruite euen sithence the first
and conuersation And heere the Apostle sets forth 1. those things that are generall to the 18. verse of this chapter and then certaine perticuler duties of Parents Children Maisters and Seruants and after hee returnes againe to giue precepts vnto them all in generall Being through faith ingrafted and incorporated The Mataphrase Verse 1. into Christ as hath bene said and as your selues professe as touching sinne dead and buried with him and as touching newnesse of life quickened and risen againe Now if in truth you be risen with Christ then as Christ rising remained not on earth but ascended vp into heauen where vnder God as touching his Manhood he is exalted in power and maiesty aboue all Powers and Principalities in heauen and earth so you by seeing and seeking after the graces that come from aboue ascend vp whether he is gone The summe of all which is a generall exhortation to holinesse of life and sanctification The parts are two exhortations 1 To newnesse of life 2 To mortification day by day till wee bee slaine by death it selfe There are some things to be learned of the comparing that before with this 1. After the Apostle had laid downe the grounds of true doctrine and ouerthrowne the false he now teacheth wholesome duties of good life Whence we learne that except wee be grafted into CHRIST wee cannot possibly bring forth any good workes And therefore the Apostle layeth down first the doctrine of Iustification by CHRIST alone And therefore if men haue not faith the best workes are sinne not to speake of Nunneries which are the nests of vermine Further this is to ouerthrow the Papists that thinke by the naturall power they bring into the world before any grace is giuen them of God they can do good works and after they merit and deserue it whereas it is euidently taught heere they are all sinne before they be grafted into CHRIST A second thing is that the Apostle vpō the doctrine of Christianity buildeth good works And therfore in the Epistle to the Romans he telleth that nothing can bee done without faith then after hee exhorteth to Rom. 14. 23. good workes So to the Galathians hauing Preached faith in CHRIST hee perswadeth them to doe good workes In vaine wee make profession of good workes and bring forth nothing in our life and conuersation Iam. 2. 26. Faith without workes is dead If a man knew all the things in heauen and the earth and he were mounted vp as high as the Angels yet if his life bee not answerable hee had bene better neuer to haue made profession When the Apostle hath spoken against Circumcision new Moones and Holy daies saue the Sabaoth of touching and handling a man will say what will you haue vs doe nothing of this then let vs set the cooke on the cooke let vs eate and drinke and make good-cheere and take our pleasure The Apostle answereth that the Lord hath not taken away the yoke to follow our owne lusts but to glorifie God thereby And therefore it hath beene found that they haue taken more paines to go to hell then others haue done because wee will not fast and pull downe our bodies but they condemne Papists almes because they giue none themselues 1. Point an exhortation to quickning and newnesse of life If yee haue bene raysed c. where the Apostle layeth vs to our tryall and giueth vs a notable tryall whether we are of CHRIST for then we are raised vp to heauen but if wee bee grouelings heere in the things of this life then wee are not risen againe but are on earth for all these go together for hee that is grafted in CHRIST hee is quickened and hee riseth with CHRIST for hee rose not on earth but into heauen Now let vs examine whether wee are risen with CHRIST which is if wee ascend which may bee knowne if we seeke the things aboue Seeke that is to haue a care for that a man seeketh he desireth to come vnto and takes care for and so the Apostle saith a man must study and muse with himselfe So Salomon willeth wee should dig and labour for wisedome otherwise it is no signe that we are risen with CHRIST Now let vs consider if wee bee in the number of those that seeke after heauen There are found many that seeke for things of this life and change countries to make themselues rich But how many haue come to seeke the word nay when they haue it brought to their dore they do contemne it these are far from being raised with CHRIST There are 2 things in seeking 1 Knowledge 2 Practise Now let vs examine whether our eares are bored and whether wee gape for knowledge as the earth doth for raine So saith Dauid when hee was in the wildernesse persued by Saul O how haue I desired to Psalme 63. come vnto thy Tabernacle though hee knew neuer so much Let vs labour to bee in the number of these but if we haue bene slacke in this then let vs see what we haue bene in the other for it is easier to know the will of God then to practise it Sitteth at the right hand i where we must continue in knowledge and practise as also to teach vs that CHRIST sits After he sets forth our seeking by the cause for if wee haue no sauour of the things that are aboue wee will neuer seeke them For till such time as wee haue aloue to the things aboue it is impossible to seeke for them And therefore it was well said that the delight doth perfect the action where the desire is there will bee doing Psal 119. MEM. O how I loue thy Law and therefore Psal 119. 97. my study is in it all the day long so that without loue we should not loue and study after it O tast and see how good the word of God is if you had once tasted it you would seeke after it The Apostle Saint Peter exhorteth them to auoid 1. Pet. 2. 1. 2. all malice guile and enuy and as new borne babes to desire the sincere milke of the word If you had tasted And hee saith tasted alluding to yong children newly borne that at first will not tast but the mother vseth some meanes but after they come to it so if we haue tasted of the word wee will seeke after it The end of the 21. Sermon The 22. Sermon COLOSS. 3. V. 2. 3. 4. 2 Set your affections on things which are aboue and not on things which are on the earth 3 For ye are dead and your life is hid with CHRIST in God 4 When CHRIST which is our life shall appeare then shall ye also appeare with him in glory WE are entred into the second part of the Epistle which is an exhortatiō to a good life drawne from the former in the first Chapter Set your 1. Loue not the things that are on earth Now wee are to know what things we are to sauour of that we sauour not
therefore though the Papists should sing neuer so vnto the Lord onely which yet they do not for they haue their songs also vnto the Saints c. yet it is no true singing which the Lord requireth when they sing with the tong onely Lastly we must sing them vnto the Lord alone and to him we must sing songs of praise and thankes-giuing and therefore not to the Saints nor to any other creature whatsoeuer The end of the 26. Sermon The 27. Sermon COLOSS. 3. V. 18. 19. 20. 21. 18 Wiues submit your selues vnto your husbands as it is comely in the Lord. 19 Husbands loue your wiues and be not bitter vnto them 20 Children obey your parents in all things for that is well pleasing vnto the Lord. 21 Fathers prouoke not your children to anger lest they be discouraged THE Apostle hauing discoursed seuerally and perticulerly of sundry duties of Christian men generall to all men of what states and conditions sexes and ages soeuer they be he now commeth to the perticuler duties belonging to euery one in their perticuler calling Verse 18. The Metaphrase Hauing instructed you in the duties which are generall to all I come to informe you in those that are speciall according to the seuerall callings of euery one of you as those which will easily come from you if you haue well profited in the former Now according to the order God himselfe keepeth in the fifth Commandement I will begin with the duty of inferiors You wiues therefore notwithstanding you haue other duties I exhort you as to that which is hardest for you wherein you are customably shortest and being performed others will easily follow that you be subiect obedient as to others that may bee aboue you as Parents and Magistrates so especially vnto your owne husbands as that which is the most comely thing of all because you I know striue to comelinesse Which obedience and subiection is not yet so absolute and so generall but it hath this exception so farre as you are commanded things not vnlawfull by the word of God You husbands although you owe sundry duties vnto your wiues yet specially I exhort you to loue them dearely as that which you are most customably shortest in and which being throughly setled in you will easily pull all other duties after it And therefore be not bitter to them which cannot stand with loue You children from a heart subdued and truly humble obey your parents not by halues and so farre as they cōmand things to your liking but in all things not contrary to the word of God although it be to the crossing of your desires for which cause let it be alwayes before your eyes as a goade to stirre you vp to this obedience that in so doing you shall not onely please your parents but doe a thing acceptable to the Lord himselfe You parents abuse not your authority or the pliable minds of your children either by cōmanding things vnlawfull or by hard vsage of them to prouoke them to any vndutifulnesse towards you or to haue no courage or comfort to do the things required of them The summe of all which is an Exhortation which the Apostle giueth to the most straightest bonds amongst men The first of the Wife and Husband Which are the straightest bonds betweene men The second of the Parents Children But first we are to speake of the last verse of the other text Whatsoeuer yee do or say c. The Apostle Verse 17. had trauelled in setting forth vnto them many speciall duties they ought to performe as Christian men and women And because it were an infinite thing to set downe all duties perticular to Christians he wisely comprehendeth all both those duties spoken of before all other duties in this verse saying Whatsoeuer yee say or do let all be done in the name of our Sauiour Christ The like doth our Sauiour Christ who hauing spoken in the 5. and 6. and part of the 7. of Mathew of the duties to our neighbours doth comprehend all the duties which we owe to our brother in all the Law and Prophets in this Do as ye would be Math. 7. 12. done by So here the Apostle doth The like we haue 1. Cor. 10. Whether ye eate or drinke or whatsoeuer ye do 1. Cor. 10. 31. Note do all to the glory of God Here we haue a very Notable rule that we should not speake nor do any thing but that which we may commend vnto God in prayer And therfore euery man ought to purpose with himselfe in the day to do nothing else but that which is good and right and this will be a meanes to keepe him from whoring drinking all vnhonest things when as he is to do onely that which he should desire a blessing in prayer of God in and for which after we are to returne to God in thankes-giuing againe which none is so sencelesse as that hee will do for his sinnes and wickednesse he hath committed And indeed there is no good thing whatsoeuer a man doth as to speake of Law Physicke c. which of themselues are good and therefore cannot be good vnto vs though to others they may be vnlesse we commend them vnto the Lord in prayer Here also we are taught in that we are to pray to God and thanke God for all good things we say and do we haue them not of our selues but from the Lord. After the Apostle doth set downe a notable Exposition Verse 18. of the fifth Commandement 1. beginning at the duties of the neerest bonds and first hee setteth the duty of the inferiors to the superiors And first he sheweth forth the duties of those which owe commō duties together one to another mutually as husband and wife and then the duties of them ioyntly to those that are vnderneath them both And this is the order which the Apostle vseth who hauing set downe generall duties of Christianity before he now commeth to particular thereby insinuating that those that haue laboured to obserue the generall as of Holinesse Temperancy Long-suffering Loue c. they shall more easily performe these particular duties This is a notable doctrine and therefore we see Iethro counselleth Moses to choose such Exod. 18. 21. rulers to helpe him as hated couetousnesse This is a generall duty to hate couetousnesse noting that if they were faithfull in that they would be good Gouernours and Magistrates and Captaines And therefore we see Ioseph hauing all which his maister had Gen. 39. 5. 9. vnder his hand saue his wife is said to haue ordered all things well the reason is because hee feared God that is because he had the generall duty Againe therefore we see that seruants by the generall duty of doing their duty in the sight of God are perswaded to obedience to their maisters So that this is to teach vs to labour principally for to haue the loue and feare of God and to do our duties as
in the sight of God which is a meanes to helpe vs in our particular calling And as it is a true thing that if I loue all men and performe duty to all men as much as I can then much more will I do it to my wife children those that depend vpon me according to this Rule of the Apostle And as that is true so also the diligent and true performance of the duties of our particular calling is a great meanes to helpe and to confirme vs in the generall duties 1. Rom. The Apostle taking an oath and calling God to witnesse confirmeth the faithfulnesse of his oath by his faithfulnesse in his particular office of his Ministery And to Timothy hee saith 1. Tim. 3. 5. that he that is not able to gouerne his wife and family priuately is not fit to gouerne publickely in the Church or Common-wealth For the particular duties first of Wiues In the Epistle to Titus though the Apostle requireth Loue of Tit. 2. 4. the yonger wiues to their husbands and children yet they are not so ready to bee behinde hand in Loue as in this duty of Subiection for when she is admitted to the friendly and amiable vse of her Husband that she hath Power ouer his body as he of hers therefore 1. Cor. 7. 4. she thinkes she is shut out from subiection to his authority and therefore it is that the Apostle so stands especially vpon that duty of subiection for concerning loue it is vsually more exceeding in women then in men And therefore Dauid in his verses on Ionathan saith 2. Sam. 1. 26. his loue exceeded the loue of women But he insisteth vpon her obedience And hee bringeth this reason because it is comely It had beene a notable reason to haue perswaded her to subiection because the Lord commands her will to bee subiect vnto her husband And howsoeuer before the fall she Gen. 3. 16. 1. Cor. 14. 34. was subiected vnto him yet after the fall her yoke was heauier therfore the Lord saith Thy wil shall be subiect to thy husband he shall rule ouer thee Againe as 1. Cor. 11. 9. Hee might haue said the woman was made for the man not the man for the woman And Gen. 2. 18. the woman was taken out of the man not the man out of the woman And a more notable reason is in 1. Tim. 3. 14. The woman was deceiued not the man for hee was led away by affection to her and was not deceiued And to Titus the Apostle rendreth another reason of this Tit. 2. 5. subiection least the Gospell be euill spoken of therefore the wiues should be subiect to their husbands But here the Apostle rendreth this reason that it Note is comely because women delight in neatenesse and comlinesse And howsoeuer they thinke it a disgrace to be subiect yet the Apostle saith this is more comely to be subiect And S. Peter standeth much vpon it 1. Pet. 3. 1. 2. 3. 4. 5. 6. teaching that the comlinesse of a woman which is most comely in the sight of God is that she be quiet humble and obedient And therefore if women will haue their rings Iewels and bracelets as an ornament and comelinesse to them let them bee decked with this to bee humble in obedience to their husbands And yet this subiection is restrained that it be in the Verse 18. Ephe. 5. 24. Lord if hee bee too seuere and command things not fit yet she is not to reiect the yoke of obedience but go vnder it but if hee giue commandement contrary to God shee is not to obey therein following the Apostles rule It is better to obey God then Man Acts 4. 19. Then hee setteth downe the duty of husbands Verse 19. And howsoeuer there are many duties inioyned thē yet the principall duty the Apostle requireth is loue because men are vsually short and cold in that affection Indeed in the affection and loue for fornication they will be oftentimes exceeding hot but in this true loue are farre short and too strait-laced The Apostle setteth forth this affection of a man in Ephe 5. saying that he should loue his wife as his Ephe. 5. 28. 1. Pet. 3. 7. owne body And the reason is because shee is weaker and full of infirmities and weakenesses and therefore he is to couer them by loue For if he haue maymes or Prou. 10. 12. blemishes in his body hee will bee ready to vse all meanes to hide them so must the man do to his wife being his owne body And the Apostle Saint Peter sheweth a generall 1. Pet. 4. 8. duty of loue to couer many infirmities Aboue all things saith he haue feruent loue for lour shall couer the multitude of sinnes And the Apostle saith further Note hee is not to bee bitter For loue hath no gall in it and therefore the husband is to exercise his loue toward his wife by auoiding all manner of bitternesse toward her The twenty and 21. are handled in the next Sermon The end of the 27. Sermon The 28. Sermon COLLOSS 3. V. 22. 23. 24. 25. 22 Seruants be obedient vnto them that are your Maisters according to the flesh in all things not with eye-seruice as men pleasers but in singlenesse of heart fearing God 23 And whatsoeuer yee do do it heartily as to the Lord and not vnto men 24 Knowing that of the Lord yee shall receiue the reward of the inheritance for yee serue the Lord CHRIST 25 But he that doth wrong he shall receiue for the wrong that he hath done and there is no respect of persons THE Apostle commeth from the generall duty belonging to all Christian men to the perticular duties of men in the houshold And hauing spoken of the duties of husbands and wiues and of parents and children hee commeth now to the last couple in the houshold of Maisters and Seruants As if hee should say You seruants from a minde subdued obey your Verse 22. The Metaphrase Maisters whose commandement ouer you is but for a time whiles you are in this fraile estate and that in all things which may stand with the keeping of a good cōscience Now your seruice must not be alone when your Maister stands by and looke on as seeking onely to please your Maisters but in singlenesse of heart as fearing God whose eye is alwaies vpon you when your Maisters eye is off Your seruice ought also to bee voluntary and cheerefull as that which is due to the Lord who loueth a cheerefull giuer and not as vnto man that cannot discerne whether it be done frankely Knowing that you shal receiue in reward from the Lord life as an inheritance which hee will freely as vpon his children bestow vpon you for it ought to vphold you in your dutifull seruice that you serue not so much your Maisters which are but men and therefore sometimes vnthankefull and vnable to recompence but the Lord
who is both able and will recompence your well doing Remembring on the other side that whatsoeuer hee bee that doth wrong whether Maister or seruant thereof hee shall receiue the punishment from the Lord who accepteth neither the person of the seruant to pitty him because of his poore base estate nor of the Maister to spare him because of his dignity and high degree The summe is the setting forth of the duty of the last pare and couple in the houshold id est of the Maisters and seruants But first wee are to speake of that which remaineth of the other Text of Children and Parents First childrē are cōmanded to giue obedience to parents Verse 20. by obedience is meant all duties which children owe to their parents which are diuers And first of a duty which belongeth to all them in the household husband wife parents children maisters seruants viz. to pray perticulerly one for another and more perticulerly then for others for parents that they are bound to it we see it in Iob that he prayed Iob. 1. for his children being at feasting least they should let any sinne ouerpasse them in their feasting wherein they might offend And by the same reason children are bound to pray for their parents And also by the commandement the subiects are commanded 1. Tim. 2 1. 2 to pray for their Princes And so Princes to pray for their people as Dauid doth in sundry psalmes wherein he maketh prayer for himselfe and his people 1. Kings 18. Salomon also doth the like in second Chronicles 6. 21. But to come to more perticuler Particular duties of children duties of children to their parents 1. Reuerence viz. a speciall reuerence which they are to cary to their parents aboue others secondly loue a perticuler loue of their parents in regard also that they are set ouer them of God These are inward things Outward duties are first a reuerent behauiour in their countenance and cariage towards them in their wordes and in their workes to be ready to obey and do those things they are commanded not contrary to God And therefore it is said in all things viz. not to Note obey their parents in that which they themselues like but in all things though hard and contrary to their owne liking if it be not against the word of God And one speciall duty of obedience is to beare with all and couer the infirmities of their parents as Sem and Iaphet did to their father Noah Gen 9 23 Further if the parents haue need they are to relieue and maintaine their parents 1. Tim. 5. 4. for if the children be able to maintaine them the Church is not to be burdened Amongst other a most notable duty is that whereby Note children are to yeeld obedience to their parents in being bestowed by their parents in their occupations and manner of life And therefore we see that Adam bestowed his sonnes one in tilling the land the other in keeping cattle But more especially in marriage they are not to suffer themselues to be bestowed without their parents consent Where we see the wretched disobedience of children that will giue themselues at their owne pleasure contrary to their parents consent And a wretched and foolish peeuishnesse-crept into Note the harts of children that they will take it in great dislike if their parents be spoken vnto before themselues cleane contrary to the example of the Scripture and euen contrary to the practise of heathen and naturall men As we see Ismael would not marry but by his mothers consent and contrariwise what a hart-breaking was it to Isaac and Rebecca that Esaw married Gen. 18. contrary to their consent So that this is a speciall duty of children both sonnes and daughters not to marry or choose their husbands or wiues without their parents consent So that their parents do match them so as may be equall and fit for them in regard Note of age estate c. Whereas if parents force their children contrarie to reason for gaine c. they deale wretchedly in that And as parents are not to force their children so children are not to disobey their parents when in age and condition they find out fit matches for them in any sort And a reason that parents are to be obeyed of Note their children in those things that are good is because they are obedient also in the same vnto the Lord. And we know it is an easy matter if with one whiting a man may paint two wals it is more easy for him to paint one But our obedience therefore must be in the Lord viz. onely in those things onely wherein they command according to God And therefore Ioh. 2. our Sauiour CRHIST when his mother bid him change water into wine refused he denied her because the time was not come But we may not speake as he spake for we must if they command vs contrary to the word of God with all reuerence deny to do it and not in any controlling or snappish fashion In that he saith parents he meaneth both father and mother for children because the father hath more authority and because peraduenture the inheritance lyeth vpon his disposition will obey their father but they care not for their mother Howbeit obedience is commanded to both And Ex. 10 12. howsoeuer it commeth oftentimes that the children are disobedient by the too much tendernesse of the parents yet the children are not to trust to that for if they leese their parents loue through their wicked behauiour they can not assure themselues of Gods Note A foolish sonne saith Salomon doth ouerthrow his fathers estate and driues away his mother viz. both ouerthroweth and driueth away both and maketh parents that they cannot abide the sight of them As the hatred of brethren is strong because their A simile loue which was great is broken So if parents loue which is farre greater be broken the hatred will be the more The duties of parents are diuers 1. To see the Parents duties disposition of the children and according to their fitnesse to dispose them in this or that calling specially Eph. 6. 4. to bring them vp in the feare and information of the Lord. Secondly to lay vp for their children 2. Cor. 12. 14. And further not to prouoke them by vndiscreet Verse 21. correction in not correcting them according to their sexes and ages as when they correct their sonnes and daughters and all alike which may prouoke them or giue occasion at the least for children ought to beare it patiently though they be iniuried yet they may discourage their children by indiscret and too hard correction And on the other side parents are to take heed that they kill not their children by too much pampering them which is oft times the cause of the death of their soule body as Dauid did his sonnes who when he was loath to displease them Absolon
truely religious hee will bring forth good workes True religion hath the true fruites of it to Iam. 1. 26. 3. 17. 27. keepe himselfe from the lusts of the world and to visite the sicke the fatherlesse and widdowes So that if hee bee a Saint he is holy if holy he is religious if hee loue not holinesse hee is not religious make what profession hee can though it be neuer so good From the Titles we come to the benefits desired He wisheth 1 Grace 2 Peace Grace the fountaine of all goodnesse is God and the graces of his children are as springes and fruites that proceed from the meere grace loue and fauour of God which fauour and grace of God the Apostle wisheth to them Doct. 1 So that here we learne that all good things whatsoeuer come from Gods grace and mercy alone For if by works then not by grace for then grace were Rom. 5. not grace Secondly he wisheth Peace viz. all things necessary for this life prosperity health c. as is the manner of the Hebrews in wishing peace to vnderstand all outward prosperity Doct. 2 Hee setteth grace before peace to teach vs first to seeke for the fauour of God and then to looke for the fruits of the fauour of God But we vsually doe cleane contrary for we seeke first the fruits of Gods grace for peace wealth prosperity c. and not care for the grace and loue of God But our looking for those things without hauing the loue of God is nothing He that hath all things hath nothing vnlesse he haue Gods fauour but hatred of God our gold no gold our peace no peace our loue of parents and of men hatred of God And better were it that wee had none of all these then to haue them without the loue of God â— CHRIST The Prophet when as two Kings came against Ahaz telling him hee should bee defended Isa 7. 2. from those Kings howsoeuer Ahaz was a wicked King would not beleeue it yet he tels him a signe 2. King 16. 2. 3. Isa 7. 14. and token of it that a Virgin should conceiue and beare a sonne c. Noting therby that all benefits whatsoeuer are from God in CHRIST alone And therefore if we seeke for any thing out of CHRIST wee seeke amisse and if wee desire any thing before the Note loue of God we do as harlots which loue the gifts better then the persons that giue them In that hee saith Grace and peace from God our Father and from the Lord IESVS CHRIST Hee there shutteth not out the Holy Ghost as though it came not as well Note from him as from the Father and from the Sonne For in the word grace the Holy Ghost is included seeing that grace is the gift of the Holy Ghost alone Doct. 3 We praise God viz. He Timothy Here consider that they giue thankes to God alone because all grace mercy both of eternall life and the comforts of this life come from him and therefore our petitions are to be made to him for them and praise to be rendred vnto him for enioying them Question Quest How can this be did he not preach eate and drinke and apply his occupation Answere Ans Here the Apostle meaneth that he kept a constant course of prayer for them And to the Thess he saith Pray without ceasing where as a man is bound to 1. Thess 5. 16. do his businesse in his calling also but the meaning is to keepe a constant course dayly of this duty Therefore the sacrifice in the Law which was done morning and euening is called a continuall sacrifice because of the continuall course of it so here he meaneth that daily so often as they pray they make mention of them in their prayers Doctrine The duty of all Christians to keepe daily a continuall course priuately in prayer More particularly the minister is to pray for his people not only in the Church but priuately at home as the Apostle here did And therfore we must not thinke our selues discharged of priuate prayer for publicke Which sheweth it is a dutie of all Christians as to pray in the Church so also to pray priuately in their families and also by themselues and therfore to set a time apart for that purpose Reasons of it are great Reasons of priuat praier first there is no man or woman of what state soeuer but they haue particular sins which euery one hath not For when they pray in the house they desire pardon of sinnes which are common to the house but I may haue committed a sinne the which they haue not and I may haue receaued particular blessings which others haue not and I haue need of some particular blessing in my place that others haue not need of And therefore it is necessarie that we should make a choise of some particular time wherein by our selues we may haue recourse to God Wee giue thankes whensoeuer he prayed he gaue thanks and for that he prayed he gaue thanks For howsoeuer there were great faultes in the Church Note yet he is thankfull for some good thing left them But such is the corruption of our dayes that howsoeuer we are most especially bound to this duty of thanks-giuing as being the duty of the Angels and that which after this life we shall only performe in heauen yet though both priuately publikly we wil peraduenture pray and aske still of God we are negligent in rendering thanks God the Father of our Lord Iesus Christ whereby God is discerned from all other Gods In the Law he was deserned by the God of Abraham Isaac and Note Iacob but this is a more excellent difference which here the Apostle giues that our God is the Father of our Lord Iesus Christ not the God of the Turkes and Infidels c. Then is set forth the cause of his thanks Viz. for their loue and faith Quest Quest Why doth the Apostle giue thanks and prayeth for them which were called already Why doth he not rather pray for heathen and wicked men that ly groueling in their sinnes Answer we are bound indeed to pray for all But we 1. Tim. 2. 1. are more specially bound to loue and pray for those Gal. 6. 10. that are called already for as God shewes more tokens of his loue to a man so must I shew more and more tokens of it For howsoeuer Gods loue cannot increase yet the tokens of it increase but ours must increase as we see the tokens of Gods loue to increase towards any The degrees then of our loue and of our prayers towards others are that we are bound to pray for all but especially for those that are of â—he houshould of faith and amongst them for Ioseph viz. for those that are afflicted and amongst them that are in affliction we are especially to pray for those that suffer for the Gospell sake The end of the second
the Apostle proceeds further to confirme them more perticularly that whereas they might haue doubted whether it was the same that was preached to Macedonia and other Churches he answers it is the very same with theirs which was preached by Epaphras their Minister And so we may say of our faithfull Ministers which haue truly instructed vs before that our doctrine now is the same which was preached by them to vs heretofore And Epaphras he describeth to be their Deare fellow seruant and a faithfull minister of CHRIST c. By that he giueth commendation vnto him thereby to maintaine the honour and reputation of the Minister to his people that so they might be the better perswaded of his loue Doctrine This ought euery good Minister to doe to labour by all meanes to maintayne the honour and reputation of other the true Ministers of God amongst their people and charges that so their doctrine may be the better receiued of the people The end of the fourth Sermon The fifth Sermon COLOSS. 1. 9. 10. 11. 9 For this cause we also since the day we heard of it cease nor to pray for you and to desire that yee might be fulfilled with knowledge of his will in all wisedome and spirituall vnderstanding 10 That ye might walke worthy of the Lord and please him in all things being fruitfull in all good workes and increasing in the knowledge of God 11 Strengthened with all might through his glorious power vnto all patience and long suffering with ioyfulnesse THE Apostle hauing giuen thanks to God for the graces the Colossians had receaued as namely for the grace of faith loue and for the sincerity of both that they were not vaine and in shew onely but true faith and sincere loue doth now also make his prayers vnto God that as they had begun they might goe forwards till they came to the perfection God had appointed them The summe of these three verses is a prayer that the Apostle doth make for the Colossians for all manner of Christian conuersation and for all Christian duty whatsoeuer so that in these 3. verses are shut vp whatsoeuer may be required of a Christian man so that the like prayer in so few wordes is scarse to be found in the Scripture againe Wherein these two things are to be considered first the cause why the Apostle prayeth secondly the prayer it selfe layd downe in the rest of the text For the first for this cause Viz. because of that for which we haue giuen thanks before Viz. your faith and loue because that it is wrought aboundantly in you Doctrine Whence wee learne that those that are called to the knowledge of the truth and are endued with excellent guiftes of faith hope and loue c. are they for whom wee ought most especially to pray and as they are lift vp higher by the Lord to heauen as it were to be as starres to the rest of the world by so much the more are we to pray for them that they may stand in the truth and be daylie increased in the guiftes of God And this is a common thing often obserued and mentioned in the Scripture that those whom God hath aduanced with graces he will be further gratious to them and therfore we are more to regard them in our prayers And therfore our Sauiour Luk. 8. 18. saith those that haue shall haue more aboundantly And the same we see verified that he that hath 5. tallants hath gained 5. more he that hath gained 2. hath two more he that hath one hauing hid it and being iudged to haue it taken away the King commandeth it to be giuen to him that had 5. and Luk. 4. 19. 24. 26. Iam. 1. 5. they obiect that he hath 5. he answers he that hath shall haue in aboundance And Saint Iames saith God giueth without vpbrayding he giueth without grudging or repining or casting it in their teeth which receaue of him for he doth not as men who hauing bestowed much on a man if he come againe he will lay it in his dish that he hath bestowed on him allready this and this and shall he giue him more but the Lord doth not so but to whom he hath giuen much he will yet giue more And therefore the Lord in some sort doth after the manner of men from whence the prouerbe of our Sauiour is taken that when men are rich others will giue great guiftes vnto them but the Lord doth after a farre other manner for the Lord feareth none neither is behoulden to any as men are to those that are greater then they Reasons shewing that those that haue grace ought especially to be commended to God and therfore for that cause bestoweth not his guiftes The reasons why they that haue receaued graces from God are more specially to be prayed for and that those that are entred into the lists of Christianitie are principally to be recommended vnto God are diuers and worthy to be considered Reason 1 The first is in regard of themselues for though they haue receiued yet they still want and therefore they are not so much to regard that they haue but also to regard that they want for vnles a man doe looke to his wants and corruption though he haue but one little grace he will be liâ—ted vp against God and against men and therefore to be prayed for As we see in Poperie that howsoeuer they haue no guiftes but naturall and common yet are they puffed vp in the pride of their hartes in this regard that they boast they can merit at Gods handes And therefore we are to consider that in those that haue the greatest guifts there are great wants and causes of humiliation for which cause they haue need to be prayed for Another reason is in regard of other men least they be lifted vp aboue others which is done in that by seing our owne weakenesses and infirmities we may be kept from not being lift vp against others and in regard of their infirmities to contemne them And therfore the Apostle saith if any man be fallen Gal. 6. 1. by occasion into any fault ye which are spirituall restore such an one with the spirit of meekenesse considering thy selfe least thou also be tempted And therfore it is necessarie to see our sinnes that we maybe the more able to beare with the weakenesse of others Thirdly in regard of the enimie for those that are entred into Christianitie and are indowed with the graces of God and are entred into the Gospell and profession of God and godlinesse the deuill is most busie to preuent the same and to sow tares by and by after good seed is sowne Math. 13. The Church being with child that is desirous and taking paynes to bring forth Christians and Apocal. 12. children vnto God for it asketh great paynes to beget a Christian we see the deuill is wayting and leering to deuoure them when they come out as the kite houereth ouer the
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
be considered in the Persons Things belonging to the persons In the persons to be considered whether they haue knowledge that they be gently taught If they haue knowledge and yet no conscience they must vse sharpe reprehension laying the iudgements of God to wake their sleepy conscience If there be both then vse partly threats partly gentle dealing If any be cast downe then to giue them comfortable exhortations laying the mercies of God before them For if men be secure hauing knowledge then to lay the promises of God before them would harden them more so contrariwise in dispairing Further it is to be considered whether they be children or men and then they must if they be Babes haue milke if strong they must haue stronger meat Further in regard of the sinnes of the persons consider whether publicke or priuate if priuate at least to a few if it be publikely reproued it is a want of wisedome If publike then publikly not priuately to be reproued Againe consider whether the sinne be of infirmity or of maliciousnesse if of malice and contempt it must be more sharply pricked through Thus of the faithfulnesse of the Minister to preach CHRIST both by the Doctrine and also by the admonition to giue a point to it that the Doctrine may enter through We haue also heard of the wisedome of the Apostle The end of all this teaching and admonishing is to make men perfect alluding to the sacrifices of the Priest in the law For though the minister be no sacrificer Note as the wretched Papists doe make of them yet there is a resemblāce in the Ministers to the law that by the word of God the people are as it were killed and cut to be a fit sacrifice vnto God and therefore all this care and wisedome is to be vsed that they may be acceptable to God Doctrine Here the Ministers are to learne a good lesson that they are not to content themselues with a beginning that the people be entred onely nor the people content themselues with beginning that they thinke it enough that they are altred in iudgement c. but they must still labour to grow and increase to perfection as we pray in the Lords praier to do the wil of God like the Angels in all redynesse and willingnesse And we must grow and not be dwarfes in Christianity but still to grow for in Christianity Note there is no old age but in the oldest age is a growth till such time as all rebellion and imperfection be taken away in the kingdome of God Lastly is set downe his diligence wherein he laboured Verse 29. signifying a labour with wearinesse till he had spent his strength as Esay saith of our Sauiour CHRIST that he spent his strength in his Ministery Doctrine And further the Apostle contents not himselfe with that but saith he striueth This is the duty of a good Minister to labour continually and therefore he is compared to a husband-man that winter and sommer neuer ceaseth and this labour must be with paines and therefore compared they are to haruest-men that labour in the heat of the Sunne Another similitude he vseth that he striueth taken from lawyers and counsellers at the bar and from souldiers with their enemies Where he noteth the duty of the Minister not onely to labour in doctrine Note and admonition but also to set himselfe against any thing that may let and hinder the Gospell And therefore it condemneth those that content themselues with deliuering the word for that is not enough but they must labour to preuent by all striuing that which may arise and hnider the Doctrine deliuered Last of all he sheweth that the Lord blessed his labour in the ministery and prospered him which howsoeuer the Ministers cannot alwaies looke for so full a blessing yet the ministers haue this to looke vnto and whereof they may be sure that they bring the sweet sauour of CHRIST vnto God whether in the saluation or in the condemnation of them that heare them The duties then of the Minister are 1. to preach CHRIST secondly to doe it with faithfulnesse wisedome and diligence Thirdly to striue and struggle vsing all indeuour to aduance the kingdome of their Master and to hinder the proceedings of the Deuill against it The end of the 13. Sermon The 14. Sermon COLOSS. 2. V. 1. to the 8. 1 For I would yee knew what great fighting I haue for your sakes and for them of Laodicea and for as many as haue not seene my person in the flesh 2 That their hearts might be comforted and they knit together in loue and in all riches of the full assurance of vnderstanding to know the misterie of God euen the Father and of CHRIST 3 In whom are hid all the treasures of wisedome and knowledge 4 And this I say least any man should beguile you with intising words 5 For though I be absent in the flesh yet am I with you in the spirit reioycing and beholding your order and your stedfast faith in CHRIST 6 As yee haue therefore receiued CHRIST IESVS the Lord so walke in him 7 Rooted and built in him and stablished in the faith as ye haue bene taught abounding therein with thanksgiuing WE haue heard in the former chapter how the Apostle hath deliuered a short sūme of the holy Doctrine of the Gospell recommending the same by sundry arguments some drawne from the excellency of the Doctrine and from the matter of it CHRIST and from his owne Ministery faithfulnesse and dilligence Now he entreth into another doctrine for hauing set forth the excellency of the doctrine hee now setteth forth the remedies of certaine errours which might haue ouerturned them from the doctrine And first in these verses as before hee had made a preparation so now he maketh another preparation for the conuincing and reprouing of those errours that were risen vp among For wee know how wee are cleaued vnto our errours and corruptions and how hardly remoued from them And therefore the Apostle doth here by this Preface lance as it were their hearts by shewing them his exceeding care and loue towards them As if hee should say That which I said of my Verse 1. grieuous labour and strife for all men is truely verefied of you for I would not haue you ignorant of the great a gony and strife that I haue for you and for those that are in the Church of Laodicea and others about you in the country of Phrygia notwistanding that they neuer did see my person And my care and thought is that through the Preaching of the Gospell you might be comforted at the very heart by a knitting setting together and compacting of your minds through loue one to another and through all aboundance of perswaded vnderstanding and acknowledgement of the mystery of God that is to say of the Father and of CHRIST In which CHRIST are all the treasures of wisedome and knowledge treasured vp but yet hidden
which detesteth and laboureth not against all sinne is not truely mortified And therefore whereas some by nature education ill custome and bad companions are more giuen to one sinne then to another yet wee ought as to reiect other sinnes so these which we are most prone and ready vnto Therefore if thou abstaine from murder and that Iam. 2. 11. as thou thinkest for conscience of sinning against God though thou doe not kill yet if thou commit but adultery thou art guilty of all the Commandements of God for hee that hath no conscience of Note fome one Commandement hath no conscience of Gods Commandements at all for Gods cause It followeth wrath anger malice c. More particularly these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie both one thing how-be-it in regard of the diuers dispositions of them in whom they are they be distinguished 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is anger which continueth in some by nature that are long ere they be angry but if they be angry it is hardly quenched being as the coales of Iuniper and these because they are not easily prouoked therefore they fauour and flatter themselues that it is no such great sinne Againe the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is also an anger according to the disposition of an other sort of men which will bee soone hot and soone cold and therefore thinke it a small sinne but both these the Apostle heere condemneth For anger is a grieuous and fearefull sinne and therefore many Heathen haue writ against it as that which for a time bereaueth a man of his wits In a man of much anger is much sinne For anger is cruell Prou. 27. 4. and wrath raging Eph 4. 27. anger is a giuing of place to the Diuel if it exceed These sinnes are the causes the sinnes that follow are the effects of these and they are either Inward viz. malice or outward Euill speaking reuiling and lying Sometimes for the word vsed for malice sometimes taken for all manner of euill and sinne sometimes Math. 6. 34. for cares as in Mathew the malice of the day is sufficient for the day Here it signifieth with anger a desire to be aduenged and a seeking also to be aduenged This is cōtrary to the mildnes which is spoken of before foloweth which is a willingnesse in men to do good This is a thing cleane contrary to the nature of God and therefore ought to be cleane contrary to the nature of man for as the Apostle saith none will hurt his owne body Now we are the flesh one of another Eph. 5. 29. and therefore the Heathen men say that euery one is a God or deuill one to another Euill speaking This is a grieuous sinne as that which taketh away the good name of a man for we know a good name bringeth comfort vnto a man therefore it is compared to the sweet oyntment that Ec. 7. 3. comforteth a man and therefore he that taketh away a mans good name is as it were his hangman and murtherer in the time of his trouble when this comfort should most stand him in stead Againe besides that the name of men the name of God also is blasphemed for euery child of God carieth the name of his father in the forehead of his profession And therefore Rom. 2. the Apostle saith that the Iewes caused the name of God to be blasphemed Another fruite of malice is reuiling as we see when men are maliciously bent towards any we see nothing is so vile and filthy but we will giue it in their teeth And though this be expounded of adultery and vncleannesse yet because that hath bene spoken of before and this is the common place of anger it seemeth rather to be referred to it though the other be an abhominable sinne Againe malice hath another foule and shamefull effect viz. to bring forth lying one of another For if they can get any shamefull report of others which is true they will not sticke but cast it forth but if they can get no truth they will inuent lyes against them to disgrace them But the Apostle saith that though it be truth yet we ought not to reuile one another nor to vse any such reports by repeating their sinnes for it is the duty of the magistrate or minister to rebuke not of a priuate man in his owne quarrell to reuenge himselfe Another reason he vseth in bidding vs to put off these old rags of sinne where he vseth a notable metaphor comparing mortificatiō to a putting off of our cloaths and sinnes to filthy torne rags And Note therefore as a man will be ashamed of filthy rags and therefore will cast them off before he come in company So ought we to doe being come into the Church of God But especially when we are to come into the presence of God into the seruice of God we are to cast of these tatters of sinne for as if we are to goe before a Prince we will not goe in any loathsome apparell much lesse cōming into the presence of God should Math. 22. we come in our sinnes And therefore our Sauiour CHRIST when the man came not in a wedding garment but was in a beggars garments bids cast him out Obiection Obiection But he called beggars and therefore what other garments can he looke for at their hands Answer It is true we are all beggars and worse Solution nay worse then the vilest rogues and vagabounds before we come to him But being admitted into his house he offers vs royall garments which if we put not on casting away our old rags our iudgement is the greater The old man 1. the originall corruption which Verse 9. is the root of all sinne and therefore is called Rom. 7. 14. 23. sinne it selfe and a law of the members for that it giueth direction to all the members as a law to doe that which is naught as it giueth direction to the Note hand foot eyes and toung to sinne Therefore in Rom. 7. 25. the Apostle saith I serue in my flesh the law of sinne And it doth not onely giue direction but as a law it ruleth vs for we can no sooner haue a wicked motion put into vs to be moued to a wicked thing but presently it setteth vs in hand and setteth vs about it till we be regenerated The second part of the exhortation to quickning put on the new man where regeneration and newnesse of life is compared to a new garment which is to be laboured to be put on of vs because it pleaseth God and his holy Angels and Saints And if we desire ornaments to decke our selues before men much more to decke our selues with those ornaments which may be acceptable before God And therefore these are said in the Prouerbs to be ornaments abiliments precious chaines bracelets c. That it is called the new man as that which maketh a man a new though he be
these graces come of Loue from Faith So that Loue is indeed the mother of these as the Apostle 1. Cor. 13. sheweth that the fruits of Loue are Long-suffering c. For as the mother for Loue doth thinke all paines A Simile to be nothing because of the affection shee beareth towards her childe euen so if we haue loue it will bee laborious and stirring And therefore it is not enough outwardly to bow and make curtesie vnlesse loue be in the heart Loue the bond of Perfection id est wheresoeuer loue is there will be the performance of all duties For if there be loue towards me I shall haue this man to be Note my hand to helpe me that man to bee my foot to carry me and the Minister mine eye to direct me c. So that hereby it is that wee are all bound and tyed together in all good duties Doctrine And then he saith we must haue the Peace of God to rule vs where he noteth that by nature our spirits are contentious and ready to fall out and therefore it is necessary that wee let the Spirit of God bee the controller of our out-ragious affections as the Controller of the house Lastly Thankefulnesse This is another fruit of Loue and a singular Nurce of peace and quietnesse when by guifts men giue one to another and requite one another they testifie their thankfulnesse one to another This was the practise of the children of God in their Feasts and Solemnities as we see in Hester 9. 19. according as wee vse at the beginning of the yeare to send New-yeares-gifts And therefore it is a commendable thing and necessary to maintaine loue one amongst another to vse to giue mutuall gifts and to bid one another to Feasts The end of the 25 Sermon The 26. Sermon COLOSS. 3. V. 16. 17. 16 Let the word of CHRIST dwell in you plenteously in all wisdome teaching and admonishing your selues in Psalmes Hymnes and Spiritual songs singing with a grace in your hearts to the Lord. 17 And whatsoeuer yee shall doe in word or deed do all in the name of the Lord IESVS giuing thankes to God euen the Father by him THE Apostle in his Exhortation tending partly to Mortification forbearing that is euill Quickening and doing good workes hath exhorted to diuers duties which are good and necessary to be done of the godly and dehorted from the euils to bee eschewed Now hee commeth to a more generall exhortation wherby they might be furthered vnto all those good duties before spoken all other holy duties which cannot bee particularly reckoned vp And whereby also they might bee kept from all euill things which are forbidden To the end you may refraine all the vices aforesaid Verse 16. The Metaphrase and practise all the vertues afore-spoken together with all other vices to bee auoided and vertues to bee embraced it is necessary that you bee exhorted that the word of God be as familiar vnto you as if now in one house it dwelt with you that you haue it also plentefully and as it were treasured vp against the day of need Last of all that you haue it in all wisedome making choice both of the things that are most important in it and especially that which doth most concerne your selues and your owne particular vse auoiding all curious questions tending rather to strife then to edification of God which is by faith And as you must haue it for your owne vse so also for the vse of others as well in teaching those that are ignorant as in admonishing those that walk not according to their knowledg they haue receiued And in your meetings to make merry let your mirth bee shewed forth in Psalmes singing as well with instrument as with voyce also with Hymnes of thankes-giuing for benefits receiued and for further variety against irkesomenesse which our nature ealy falleth into with songs of praysing God for his noble acts all spirituall vnto the Lord not onely with the voyce but especially with the heart with such both tune and gesture as may giue grace to the hearer To conclude because it is infinite to speake of all things perticularly whatsoeuer you doe in word or deed let it bee such as calling on the name of God in IESVS CHRIST for good direction in them you may returne with thankfulnesse to GOD the Father through IESVS CHRIST the onely Mediator betweene God and vs. The summe is an notable and excellent instruction and direction for vs in all the waies wee haue to walke in First consider of a speciall duty Of all Christian men Secondly a generall duty Speciall duty which is to sing and to praise the Lord. The other generall to all men The speciall duty towards God our selues Men and other men To our selues hee requireth of euery man the propper vse of the word to himselfe the word of Christ dwels c. It is called the word of CHRIST because he is the Author and obiect of it Heere he requireth 1. that it must dwell in vs. 2. it must bee richly in vs 3. with all wisedome For the first it must bee familiar with the word of God for as Eliphah sheweth the meanes to be familiar with God is to be familiarlly acquainted with his word And therefore wee must be acquainted with it as with that which dwelleth in our house with vs. As a man may haue other acquaintance and other businesse yet his speciall acquaintance is in the house So ought we to bee with the word of God And therefore it is said wee must haue the word of God dwelling in vs it must not bee loose as Math. 13. the seed by the way-side but it must be rooted in vs as the Apostle saith And Saint Iames saith it must be ingrafted Iam. 1. 21. Heb. 2. 1. 2. 3. into vs as the graft into the stock And Heb. 2. Seeing CHRIST is aboue all Angels it behooues vs to take heed to his word that we hold it well and bee not as riuen vessels that let it runne out This the Apostle speaketh heere is notably set forth in Psalme 119. 2. Psal 119. 11. part Hee couered the word in his heart as the husbandman that couereth the seed in the earth that it may take roote and bring forth fruite So that this is to be acquainted to haue the word dwell with vs. Secondly we must take care that it dwell richly in vs. We count not him a rich man that can talke of wealth but that hath his treasures and store-houses richly filled to draw out in time of need So must wee bee rich in the word And therefore as the rich man A simile corruptly dealing is neuer satisfied but is still desiring more and is neuer content with a little so ought we for the word Againe as the rich man taketh all paines and neuer rests so wee are to labour with diligence for the treasure of the word for nothing commeth by idlenesse And
hence it is that because we are Note not treasured with the Word haue it not in store wee are driuen to such distresses in time of affliction and trouble and therefore wee are to labour to haue the word richly dwelling in vs that so we may draw out of our store-houses in time of need Thirdly and especially the word must dwell in vs in all wisedome It must not onely bee deliuered discreetly by the Minister which yet is necessary that it be wisely and fruitefully deliuered to euery one but wee must see that it bee in vs in all wisedome which is both in Affection and vse First it is necessary that we come to the Word not Note for any sinister end affection for to be counted wise to talke of the Word or for to haue the report of men but that we come onely to it with the loue of it Secondly in regard of the vse of the word we are to come to the Word not to learne to maintaine our owne errours and heresies or to mainetaine our sins As because of the drunkennesse of Noe or by the filthinesse of Lot with his daughters to take occasion to maintaine drunkennesse and whore domes this is an horrible abuse of the Word In Amos wee see Amos 6. 3. 5. 6. them reproued that would play with Dauids instruments hauing no skill or Art that is no heart to vse them wel Whereas Dauid had skill by them to stir vp his affections So do they that mainetaine their filthy dances by Dauids dancing In regard of the vse of the word the wisedome required of vs is that we seeke and labour especially for the greatest and chiefest points of Religion as holinesse of life and heart righteousnes temperance c. Math. 23. As our Sauiour rebuketh the Scribes Math. 23. 23. Pharises These things ye should not haue neglected but especially you should haue regarded Iustice c. Such are they in our time that follow after the doctrine Note against ceremonies which they should know but not neglect other more weighty Another point of wisedome is as to marke those things which belong most especially generally to all Christians so to marke and learne those things especially which most especially concerne ourselues and our state and condition Contrary to which are they that when they heare any thing which is against the sinnes of others take hold of that presently but let passe what concernes themselues Inferiors looke to those things that are rebuked in their superiors and superiors to those things that are reproued in their inferiors not in themselues which wee ought to regard most As if wee feele sluggishnesse in our Note selues we are to marke the doctrine which may most stir vs vp if we feele hardnesse of heart in our selues wee ought to giue eare to the doctrine which may soften vs. Thus much of the vse of the word in regard of our selues In regard of others wee euen all generally are to help teach others in the word so as that we go not out of our callings vsurping publicke authority being but priuate men Thus those that haue knowledge should teach instrust them that are ignorant in that which they know not in this regard a woman may teach another one brother another those that haue knowledge to teach the ignorant in reforming them in that which they know amisse Col. 3. 16. Heb. 10. 25. Another duty we owe to others in regard of the vse of the word to our neighbour is if he fall to admonish him of his sinne and thereby to helpe him vp And therefore the Apostle saith admonish one another And by admonishing is also vnderstood a comforting of those and exhorting of them that do wel Here we see what a shamefull doctrine of Poperie it is to take away the word from all but Ministers Whereas the Apostle maketh it a duty to all euen to women whom they can not abide to be teachers which yet they may in their own houses giuing place notwithstanding to the men if there be any but yet they may reproue those that offend in their houses Thus much of the behauiour towards men Towards God the duty is set down that when we are merry Verse 16. cheerfull to sing psalmes and Hymnes vnto God And therefore Saint Iames saith if any be mery Iam. 5. 13. let him sing Psalmes so that it is a good thing that pertaking of the blessings of God we should be mery and glad but our mirth must be to the end we may glorifie and praise God for it This praising of God 1. with Psalmes which were Psalmes vsed with the voice and instrument both and Psal 108. 2. Psal 50. 4. therefore Dauid saith arise lute and harpe and bids vs sing vpon the organes c. And that this word signifieth thus it appeareth Dan. 3 7. because in Daniell there is an instrument called a Psaltery 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Himne is a song of thankes-giuing for a benefit receiued and therefore our Sauiour Math. 26. 30. after his supper sang an Himne viz. for a perticuler benefit Lastly a song is a more generall thing then either the Psalme or Hymne viz. wherein we giue thanks not for perticuler benefits but for generall blessings receiued at Gods hands as when Dauid praised the Lord for the works of creation as the heauens c. This teacheth vs that we should not be a weary Psal 104. Doctrine with singing praise vnto God And therefore to preuent our wearines and to meet with that corruption of ours he saith we must change thus when we are weary of one manner of singing we must sing an other Vse These must be spirituall songs viz. holy Psalmes and songs not profane and wicked loue-songs Which condemneth the wicked practise of men and women that though they haue so many excellent psalmes yet sing foolish songs to stirre vp their minds to wickednesse Againe we must sing with grace viz. both with Note a comely and reuerent gesture and with a decent and sweet tune that it be not a rude tune but such as may be both vnderstood and may stirre vp our selues and others to glorifie God the more Againe especially it must be with the hart for seing our harts are redy to be stollen away we must Note lay especiall waight vnto our hart that all the power of the hart and soule be present and applied in singing to the praise of God yet the voice to be vsed too Here we see condemned the songs of the Papists which sing that which they vnderstand not and therefore with what affection can they do it and be it that their affection be good yet their vnderstanding being wanting they sing not aright Cleane 1. Cor. 14. 15. 16 contrary vnto Dauid that psalme 103. biddeth his soule his hart and mind and all that is within him to praise the Lord. And
sought his kingdome and his life and defiled his Concubines Then he commeth to the next couple of seruants and masters And seruants are commanded to be Verse 22. obedient to their masters in the flesh So called first because they are onely for this life and can reach no further mitigating the sharpnesse of seruice in those times wherein seruants were bond-slaues so that all that was the seruants was the masters For otherwise 1. Cor. 7. 22. The Apostle sheweth that seruants be Gods free-men as well as the masters if they be Gods children Secondly masters of the flesh because they cannot command their soules but onely their body The dutyfullnesse of seruants consisteth in 2. things first that it be done with faithfulnesse not with ey seruice but as in the presence of God Secondly that it be done willingly and freely and frankely For the 1. Cor. 9. 7. Lord 2. Cor. 9. loueth a chearfull giuer And therefore the Apostle saith they must doe it Verse 23. as vnto God Examples we haue of Abrahams seruant whose faithfulnesse we see who being sent to fetch a wife for his masters sonne when he came to the Gen. 24. 12. place fell vpon his knees and prayed and commended his businesse to God Which teacheth that seruants Note must not onely be faithfull but carefull by commending their businesse vnto God and therefore they are to pray both for strength and wisedome in their masters businesse Againe we see in him a singuler diligence in that comming to the place set vp the camels and saw them serued before he would rest though he was a weary would not eate before he had his answer And chapter 31. in Iacobs faithfulnesse to Laban his vncle In Iacob we see his diligence and paynes both in the heat of the day and in frost of the night And as the greater and waightier the businesse of his master is by so much the more he is to commend his businesse vnto the Lord and ought to be more carefull A reason the Apostle rendreth that whereas if the seruant haue an vnkind or a poore master that cannot or will not repay nor recompence his paines he is thereby made carelesse yet the Lord telleth Verse 24. him that if he be faithfull he is the Lords seruant and he will reward him with an inheritance accounting him as a child He that doth iniury This is brought as a reason both to the maister and seruant that if the master be iniurious vnto the seruant the Lord will God is no respector of persons not spare him because of his wealth and high estate because he is aboue his seruant as earthly iudges will oftentimes be partiall Nether will he spare the iniurious seruant because of pity to his pouerty and inferiority The end of the 28. Sermon The 29. Sermon COLOSS. 4. V. 1. 1 Ye masters doe vnto your seruants that which is iust and equall knowing that yee also haue a master in heauen You Maisters looke that you yeeld vnto your seruants both wages and meate and drinke as that which is right and with moderate rest and recreation some further recompence according to the good seruice they haue done as that which is equall considering that as your seruants are to render an account vnto you so you must giue an account vnto your Maister which is in heauen THE duty of masters is 1. To doe iustly viz. that they giue that which they agree vpon Duties of Masters to their seruants according to the law in regard of their wages Secondly that they deale equally towards them viz. with consideration besides And therefore it is requisit that the master account the seruant in some sort as a child and in that regard to carry an equall hand to him as to his child and to loue him And therefore we see that Naamans 2. King 5. 13. seruant called his master Father And Iosua being a magistrate called Achan Iosh 7. 19. though a theefe sonne such affection is required of masters and seruants one to another the master should rule and command as a father and the seruant is to be dutifull as to a father By that which is equall therefore is ment all Note things meet besides their meat drinke and apparell which is of their bargaine but especially for their instruction that they be taught and instructed in the will of God and therefore ought they to haue liberty both to goe to the publike seruice of God especially on the Lords day and also that they haue beside some time for honest recreations And therefore better it is to be many mens Note Horses or Oxen then their seruants for to their oxen they will giue meat for their worke But peraduenture to seruants they will deny that and especially will haue little regard that they serue God for they will hardly spare them so long from their drudgery Furthermore according to their seruants faithfulnesse and as they haue profited their master by their seruice so ought they to reward them Deut. 15. 14. For it may be that the masters life may be saued by his seruant and therefore accordingly he is to haue regard vnto him And therefore in that place of Deut. Howbeit a stranger might be kept as a seruant all his life yet the Iewes are commanded that if one of their bretheren 1. one of the twelue tribes if he were a seruant hee should goe out free at Deut. 15. 12. 14. the end of seuen yeares at which time his Maister is commanded to giue him of his wine and of his oyle and corne and of what God did blesse him with for that hee hath bene a meanes whereby that hath bene increased Euen so Maisters are taught that Note according as God hath blessed and enriched them by the labour and meanes of their seruant so they are to recompence them ouer and aboue their wages It followeth VERSE 2. 3. 4. 5. 6. 2 Continue in prayer and watch in the same with thankesgiuing 3 Praying also for vs that God may open vnto vs the dore of vtterance to speake the mystery of CHRIST wherefore I am also in bonds 4 That I may vtter it as it becommeth me to speake 5 Walke wisely toward them that are without redeeme the time 6 Let your speech be gracious alwaies and powdered with salt that yee may know how to answere euery man VVEE haue heard of generall duties to all men and particular to some sorts Now he commeth to a third kind of duties which is of another sort as it were compounded of both being partly generall belonging to all others partly particular which did after a more particular sort belong vnto them viz prayer and thankesgiuing c. As if the Apostle should thus speake And now to returne againe to the generall duties Verse 2. The Metaphrase and yet such as for the most part belong rather vnto you then vnto other persons and Churches not so
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
words and babbling for that will breed further brabling without end And yet answere him in his folly to stoppe his mouth meaning according as is most fit for to be answered vnto him least he be wise in his owne conceite Prou. 26. 5. Verse 7. 8. In this Text the Apostle sendeth these messengers to vnderstand the estate of the Church and to signifie their estate and further for mutuall comfort and to strengthen the Church he therefore sendeth these worthy men Tychicus and Onesimus Doctrine Heere we learne that it is a necessary duty for the Minister to know the estate of his Flock and for the Flocke to know the estate of the Minister For the Minister it is necessary that he know For as a good Shepeheard will know the estate of his Flocke so Prou. 27. 27. A simile ought the Minister of his spirituall charge that hee may accordingly lay forth vnto them his admonitions exhortations and may commend them in their wants vnto God The people are to vnderstand the state of the Minister Note not to the end to pry out his faultes to haue matter to accuse him as the custome is now but to the end they admonish him if hee bee faulty as after shall appeare in the end of this Epistle Secondly that if there be any such want they may the more commend their Minister vnto God to haue supply for their instruction So is the Minister also to do for the people And so is the duty of euery Christian to enquire of the state of the Churches and of the Ministers in all places to the end that for the good wee may bee thankfull vnto God for any euill we may be earnest vnto God in prayer Men for the end their Marchandize may prosper will bee inquisitiue of the state of the place and of A comparison the traffique Much more ought wee to bee of the Churches of God And therefore wee see an example in Nehemiah that when Embassadours came vnto Neh◠2s5s6 the King out of his Country hee was inquisitiue of their estate and went vnto the Lord in prayer in regard of their great afflictions So ought we to do Here also we see the great loue of the Apostle that parteth with Onesimus which as is in the Epistle to Verse 9. Philemon had bene vnthrifty but was now very profitable Philem. 11. vnto the Apostle and therefore writeth to Philemon that if hee would receiue him hee should yet hee was very profitable vnto him And notwithstanding he sendeth him to the Colossians and spareth him from himselfe which was much more to spare Tychicus which was a Minister Doctrine Whereby Ministers are taught to depart from their owne profit for the good of the Church After the Apostle sendeth salutations of diuers Verse 10. but of three especially Aristarchus Marke and Iesus to testifie their loue to the Colossians Doctrine Doct. The duty of Ministers is not to disgrace one another but to commend and praise the good things in their fellow Ministers to the Church that they may nourish and increase the good opinion which the Church hath of them to the furthering of their Ministeries These three hee especially commendeth to bee chiefly accounted of by them in regard of the things common to them all as namely they were of the circumcision being of the Iewes and yet continued constant vnto the truth Then that they were fellow-labourers with him in the Ministery and that they were very comfortable vnto him abiding and staying with in his persecution Particularly hee commendeth Aristarchus vnto them for that he was his fellow-prisoner susteyning the same bonds with him Iesus hee commendeth to be such a one as that by his godly conuersation had gotten this good report amongst the children of God that he was surnamed lust And Marke he commends for that hee was the sisters sonne of Barnabas a worthy man and an Apostle and therefore worthy to be acounted of by thē and well entertained if hee should come vnto them Where we may see what was the cause of the falling Note out of Paul and Barnabas was why Barnabas tooke Markes part when as Marke hauing fainted by the way by reason of the hot persecution Paul refused Act. 15. 39. 40. to take him with him whereas Barnabas was earnest to haue Marke But it seemeth that in the controuersy Barnabas was in fault in that the Church ioyned with Paul against Barnabas who as it is likely was too much carried away with affection How-be-it wee see heere that Marke hauing as wee may well gather confessed his fault and professed his repentance and reconciled himselfe to the Apostle Paul was receiued againe of him Note Where wee see the tender loue of the Apostle who vpon testimony of his repentance receiueth him and loueth him againe after that he had begun to slip start aside The end of the 30. Sermon The 31. Sermon COLOSS. 4. V. 12 to the end 12 Ephaphras the seruant of Christ which is one of you saluteth you and alwaies striueth for you in prayers that ye may stand perfect and full in all the will of God 13 For I beare him record that he hath a great zeale for you and for them of Laodicea and them of Hierapolis 14 Luke the beloued Physician greeteth you and Demas 15 Salute the brethren which are of Laodicea and Nymphas and the Church which is in his house 16 And when this Epistle is read of you cause that it be read in the Church of the Laodiceans also and that yee likewise reade the Epistle written from Laodicea 17 And say to Archippus Take heed to the ministery that thou hast receiued in the Lord that thou fulfill it 18 The salutation by the hand of me Paule Remembre my bands Grace by with you Amen WE haue entred vpon the salutations sent from Paule and from those that were at Rome with him to the Colossians And the Apostle doth here proceed in that matter as if he should say after this sort Ephaphras saluteth you betweene whom and you V. 12. The Metaphrase there is a speciall bond by reason whereof euen now absent from you yet hee is one of you and being as you know a worthy seruant of Christ in the Ministery of the Gospell whereby his prayes are more effectuall hee prayeth continually with great strife and earnestnesse for you that hauing entred into the holy profession of the Gospell you may stand and abide in it with daily encrease both in the knowledge and obedience of the whole will of God vntill such time as by death you shall be complet and perfect men in Christ For howsoeuer I am not priuy to his priuate praiers yet I dare be hold so to write because my selfe am witnesse how notwithstanding his absence hee burneth in much loue towards you and towards the brethren in Laodicea and Hierapolis the rather for your sakes which may either bee furthered by their
to the end they would not take any delight in their meat they would not eate but riding And howsoeuer in those times the abstinence was greater yet for the latter Popery the profession of this abstinence continued euen amongst those gluttons and tun-bellied Monks and Fryers which liued in their surfetting and gluttony And indeed vntill a long time there was no Law of fasting but euery one did as he thought good but after came in the punishment of the Papists that they that eat flesh should be counted Lowlers For the cōfutation of this the Apostle saith they are dead with the ceremonies of the Law For if those that were once ordeyned by God and were profitable for the trayning vp of men to the seruice of God were taken away then much more ought those that were inuented by the deuice of man and were neuer profitable but rather hurtfull And if those that were once holy were reiected much more ought these that were the prophane inuentions of men should take no place And howsoeuer indeed the ceremonies of the Law were borne withall for a time and as one saith as an auncient matrone grauely and honorably brought vnto her graue and therefore the Apostle did beare with them yet they would neuer suffer the ceremonies of the Gentils to be kept and reiected them as being vnworthy of any thing but to be cast into a hole And such were the ceremonies of the Papists many of them being borrowed from the Gentils as the holy waters c. And therefore this place is a sufficient hammer to batter in peeces all mens ordinances for seing Gods ordinances haue giuen place much more they A second reason against these ceremonies is for that those things which they put holinesse in did perish with the vse of them For the meats going into the Math. 15. 17. stomacke and after into the draught as our Sauiour speaketh the ceremonies about them therefore could doe a mans soule no good for they could not come to any further then the belly if they come so far as the holy water doth not And therefore the Apostle Rom. 14 17. saith the kingdome of God standeth not in meats and drinks And in the Corinthians they are of no profit especially being the ordinances of men Obiection Obiection Are not outward things profitable because they perish with the vse What say you of the water in baptisme bread wine in the Lords supper are they not for the strengthning of the faith c and yet they perish with the vse for if a man doe not eat after they shall not liue Answere Answere Howsoeuer they perish yat they are the commandements not of man but of God and therefore hee giueth the blessing vnto them which hee hath ordained them for and therefore they are profitable vnto vs to assure vs in the mercies of God in Christ whereas other things which are mens deuices are not Obiection After the Apostle meeteth with an obiection which might be made of these ceremonies 1. Wee do these things which indeed are the doctrines of men but can wee do too much vnto God For when wee do any thing of our owne will we shall declare our dutifulnesse vnto God For if a seruant be commanded to Tresh a quarter a day and he do a quarter and halfe shall hee be condemned So doe wee Answer This hath but a shew of reason and wisedome Solution whereas there is none For why doth the seruant more then hee is appointed It is because his Maister knoweth not how much he is able to do But God is infinitely wise and appointeth euery man his taske as hee is able and none ought to go beyond and therefore howsoeuer wee may exceede mens commandements and please them and do well yet it is not so with God Heere then wee see the abhominablenesse of the workes of super-errogation that a man can go beyond the performance of the commandements of God whereas none is able to performe the least aright this is a detestable thing Question 2 Another obiection It is of humility to crouch to these ceremonies and is it not a good thing to be humble Answere Answer But euery humility is not commendable for 2. Kings 16. 7. Achaz as wretched a King as euer was when as the King of Israel and the. 10. Tribes came against him sendeth to Tyglath Pelazer saying to him Thy sonne and seruant whereas hee was a King as good as the other and in regard of the profession of God should haue gone before all other In Esay 57. 9. it was said to the Iewes Thou didst humble thy selfe vnto the grane Whereas they should haue humbled themselues to God alone So in Esay 2. 8. 9. it is said The people of Israel humbled themselues and croucht to the Idols which is an abhominable humility and basenesse and a pride in that they rise vp against Gods commandement 3 Obiect This is to tame the body by fasting Answer Fasting in deed is a good thing if well vsed but so to fast as to dishonour the body and to disable it to glorifie God withall is to bee condemned For the body is honoured when it is kept to bee strong and able cheerefully and thankfully to walke in the seruice of God Thus the wretched abuse of the Papists in their fastings and Iesuites in whipping themselues was a detestable thing vnto God as in the Priests of Ball. But that humiliation which is by a diligent and carefull walking and labouring in our calling to the end that by idlenesse the body be not puffed vp is a commendable humbling keeping downe of the body but that of the Papists was most abhominable seeing they made their whippings and stripes answerable to the passion of our Sauiour Christ Againe the Apostle saith howsoeuer they seeme yet saith hee these are nothing worth For howsoeuer in times of affliction of the Church and vpon speciall occasions c. there be greater need of humiliations But of these ordinary humiliations when as the body is too much kept vnder is contrary to that which the Lord requireth And therfore it is that the Apostle blameth Tymothy for this who though hee 1. Tim. 5. 23. were an excellent yong man yet had this infirmity that hee kept his body too much vnder for which cause he would drinke nothing but water 4 And the last reason is that these were for the filling of the flesh viz they were but belly-matters appertayning to the flesh and therefore perishable with the flesh which hath bene spoken of before or for the pleasing of mans fleshly mind Therefore to be auoided The end of the 20. Sermon The 21. Sermon COLOSS. Ch. 3. V. 1. 1 If yee then be risen with Christ seeke those things which are aboue where Christ sitteth at the right hand of God WEE are now by the grace of God come vnto the second part of this Epistle where the Apostle doth deliuer certaine morall precepts of godly life