nature of men they cannot beare superioritie make thee a King thou shalt be a slaue to thy affections So it is profitable to them to be threatned that they may keepe them within the bounds of their dutie And I say they that would euer giue them faire words they are but flatterers and if they would haue them wracked or vndone let them euer speake faire to them Therefore let the Gospell haue it owne freedome Binde men as yee will but binde not the word if thou binde the Gospell O the band thou shalt finde in that day Let euery man be contained within a dutie to other that we may be partakers of the eternall kingdome where there is onely true libertie in Iesus Christ To whom with the Father and the holy Spirit be all honor and glorie now and for euer Amen THE XXXV LECTVRE VPON THE EPISTLE OF PAVL TO THE Colossians COLOS. Chap. 4. vers 2. 3. 4. 2 Continue in prayer watch in the same with thanke sgiuing 3 Praying for vs that God may open vnto vs the doore of vtterance to speake the mysterie of Christ wherfore I am also in bands 4 That I may vtter it as it becommeth me to speake WE heard brethren the last day as God gaue the grace certaine speciall precepts of manners that were directed to particular estates of men as to Husbands and Wiues Parents and Children Masters and Seruants now in this text we returne to the generall exhortations that generally concernes euery estate in this world whereof the first set downe here is concerning prayer which is a common dutie that euery one that is borne oweth to God in Iesus Christ To come to the words Continue in prayer be instant in Prayer a common dutie prayer pray continually all is one thing To speake of prayer because it is a common place I will not insist but only so farre as the text will furnish me for the matter is ample and therefore I will bound me within the text As for the causes and necessitie of praier I need not to speake much ye know the Lord giues a commaundement that we should pray and that in the name of Iesus Christ and if there were no more but this it is a Motiues to prayer cause sufficient to moue thee to pray The Lord commaunds thee But there is more to wit a promise the Lord hath promised 1. Charge 2. Promise to euery one that prayeth in faith Aske and ye shall receiue Luk. 11. c. this promise may allure the heart of euery one to pray There is yet more who is he that feeles not the necessitie 3. Necessitie and wants that be in euery one of vs so long as we liue who is he that hath so much that he needes no more Yea though he were a Monarch hath he such sufficiencie that he needs not to seeke more at God Besides this there be such riches plentie and aboundance in God through Iesus Christ that it is able to fill vp all the wants that be in vs. Therefore the very 4. Gods riches riches that be in him should driue vs to desire a portion of that fulnes which is in him But brethren to leaue this and to come to the words If there were no more but this that wee are commaunded to pray it is a sufficient argument to euery one to assure them that there is no merit in vs. Wee deserue nothing of God but all that wee get we get it of free mercie and grace and that in Iesus Christ If thou come on with a deseruing and a merit of thy righteousnes thou shalt neuer get mercie I seclude thee from God for what is praying but begging not of worthines but of the mercie of God in Iesus Christ And when thou hast done all say fie on my workes and aske mercie for that bloud of Iesus Christs sake In the text there be two qualities of prayer set downe The first is an instātnes without tyring The second is watchfulnes Two things in prayer first constancie secondly watchfulnes For he who praieth should not be a sleeper but watchfull both night and day To come then to the first hee saith Be instant perseuer continue all is one thing The thing that he requires is perseuerance ardentnes continuance I neede not to insist vpon the causes of this Needest thou not continually Findest thou not that there is not an houre wherein thou wantest not either things heauenly or earthly if thou wantest not earthly indeede it may be that thou knowest not the want of heauenly things but woe is that soule that findeth not the want of heauenly food and so if thou needest continually why should not thy prayer be continuall for it is prayer that supplies that want Moreouer there is none of you but ye finde this by experience God will not heare a man at the first but crie as thou wilt he will not seeme to heare he will seeme to haue a Luk. 18. 1. 2. 3 deafe eare and all to this end that thou shouldest perseuere in prayer For hee hath pleasure to trie thy patience faith and prayer which is the best exercise And so supposing that thou get not that that thou askest yet if thou get perseuerance Perseuerance Whatsoeuer thou gettest without prayer is but stolen and an argument of wrath thou gettest a greater gift then if thou hadst that that thou askedst at the first yea if thou get all the world without prayer for all is giuen in wrath if he should aduance thee to a kingdome it is but a bait to thy damnation except thou get a heart to pray and to continue in prayer Of all graces a spirituall grace is best a little bit of regeneration is better then all the kingdomes in the earth howbeit thou set light by it now yet when thou art driuen to the vtmost point or at the last gaspe thou wouldest giue all the world to haue a bit of it There is the first qualitie in prayer perseuerance The second is watchfulnes watching in it Watchfulnes is feruencie in prayer when not the bodie onely but when the soule and all the affections are waking and bent to heauen when the Spirit is instant with God in Iesus Christ It is opposed to this coldnes that ouergoes vs all Our prayer is in sleeping and when we are sleeping we are praying and so comes out a cold prayer out of a cold heart and it is opposed to this sluggishnes and deadnes in prayer with yawning and gaping halfe sleeping and halfe waking Alas our necessitie requires another earnestnes it stands vs in the losing of heauen and shutting of vs in hell and damnation The diuell stands to catch vs if wee could see our danger and when thou thinkest thou art most sure he is busiest about thee if thou knew this thou wouldest watch better and wouldest seek more feruently to God to keepe thee But alas all are so blinded and all are
that the Gospell bringeth out in the heart of man in the circumstance of the time of the hastie working of the Gospell in the hearts of men euen in that same hower that man heareth it first he findes it so powerfull in him and the continuance of it working still in him that it is a sure argument to him and a note not onely of the truth of the Gospell but also that it is the very truth of God If any hath found this sincere working in his heart by the Gospell this is a sure argument that it is the truth of God which you heare though all the world and the Pope himselfe should crye against it Briefly as in these words he commends the Gospell so he commends the Colossians because they receiued it and continued in the same The spirit of God when he giues thee a grace he will fall out in commending of thee and this testifyeth a wonderfull loue and mercy in God and of his liking of them to whom he giues his grace he will giue them such a praise as if they God commends and crownes his own graces in vs. were something and yet they are nothing this should make vs to meete him with thankefulnesse to praise him for something when he praiseth thee for nothing When he hath done with the Gospell he comes to the person they might haue said what is this man that preacheth the Gospell hee is no Apostle Paul answereth in effect whatsoeuer the man be he hath taught you the truth and then he commends the man as for the man I will tell you hee is a fellow labourer with me howbeit I be an Apostle he is no seruant to me but with me he hath his owne roome and why he is a minister of Iesus Christ more he is beloued of me I tender the cause he is a minister and a faithfull minister he is sincere in his calling and as for you he is wholy for your behoofe and profit he is sent to you and for you a faithfull minister in Iesus Christ And he hath shewen indeede that he is for you for he hath testified True loue of you and of your heartie loue and he calleth it the loue of the spirit thereby highly commending their loue because if loue be true it must not onely proceede of thy affection but it must proceede of the spirit of Iesus Thus for the words marke then when we see a man faithfull in any calling whether in the Church or common-wealth this same recommendation Obserue that Paul makes of Epaphras teacheth vs to recommend that man that dischargeth a faithfull dutie according to the grace giuen him that they may haue the better lyking of him I say he is a minister of Sathan that seeing a man faithfull in any calling goeth about to seuer them and him to put a misliking in the hearts of the people to seuer them whom God hath ioyned together Now to goe to the next argument hitherto haue you heard of the first argument touching thanksgiuing the next followeth in prayer Therefore saith he from the first day that I haue heard of this grace vncessantly I pray to God for you Marke first that same very grace of spirituall loue and charitie wherefore he thanketh God moueth him to pray to God for them Then brethren in any grace whether it bee faith or loue or patience c. there is matter both of thanksgiuing and prayer to God as thou art bound to thanke God for the grace receiued so thou art bound to pray for the same and Prayer to God the more graces we see in a man the greater care ought we to haue to pray to God to keepe him in those graces But the time is to be considered euen as soone as hee heard of their faith and loue hee begunne to pray and from that day to this day his prayer abideth This teacheth first that after a man hath receiued a great grace from God hee should euer pray that that grace receiued may abide with him and he with it according to the example of Paul for such is the frailtie of mans nature that euery moment he is readie to fal from grace except the Lord holde him vp Againe marke this when he would haue the grace kept in the heart what meanes vseth he prayer immediatly hee prayeth to God for them Then in a word earnest and feruent prayer to God is the meanes to get grace from him to keepe it either in thy owne heart or in others If thou wouldest haue any grace of God and haue it abiding with thee fructifying in thy heart pray to God Prayer Prayer is the only meane to effect and obtaine of God whatsoeuer thou standest in neede of and when thou hast gotten any thing prayer is the meanes to procure a blessing to the same that it abide with thee What prayeth he for to them It is no grace that they had gotten alreadie Wherefore then that you may be filled Marke the words for there is exceeding great pith in them and would to God we could attaine to the force of them that ye may be filled saith he with grace as if he would say grace is begun with you alreadie now I pray that you may be filled with grace you are not full yet for so long as thou liuest thou mayest get grace but I say thou wilt neuer be filled with grace here in this world but there will euer be some emptinesse and wastnes in thee There is euer some want in the regenerate man Learne another lesson Wherein standeth thy felicitie and blessednes euen in this in a filling vp of that wastnes and emptines within thee alas if thou saw and felt thy own voydnesse and want of grace in thy heart thou wouldest neuer cease but euer bee seeking and crying for abundance of faith for an emptie heart will perish Surely if thy heart bee voyde of grace goe as gallantly as thou pleasest casting thy head in the winde if thou haue not grace and a fulnesse of grace in the end thou shalt perish looke to it as thou wilt Thinke ye not that our blessednesse is to be in likenesse with God and Iesus Christ our head God is full O what fulnes is in God! Iesus Christ is full wee sawe him saith Iohn 1. 14. Full of glorie Then it must follow if we would be truly blessed we must bee full as our head is full and as the Apostle to the Colossians saith we must be filled with that fulnesse of God Blessed are they saith Christ Matth. 5. 6. that hunger for righteousnesse Col. 3. 19. for they shall be filled Then hunger euer for righteousnesse that thou mayest be filled for to be filled is the blessednesse of mans estate But what stuffe must this be wherewith we must bee filled it is not thy happinesse to bee filled with euery thing as with meate and drinke oft times when thou art fullest after that manner thou art emptiest of
Cor. 15. 28. thou shalt rise vp glorious and this vile body shall be made like to his glorious body Matth 13. and then it shall shine more brighter then the sunne at noone day O the glorie of the Saints when he shall fill them so that they shall not neede a temple nor meate or drinke as it is said in the Reuelation 21. but he shall be al to thee because he shall be in thee and thou shalt be are him in thee thou shalt be a tabernacle to him then shall this fulnesse be and vntill then it shall be but in a growing to that perfection Blessed be that soule that growes and feeles that heauenly liquor dropping day lie into the soule be assured thou shalt get this fulnesse of the light and God shall dwell in thee for euer You see then he hath prayed for wisedome and knowledge to what end is all this will God giue a man knowledge or wisedome or will a man pray for it except hee wot wherefore wherefore is it then That you may walke saith he Wherefore is light giuen but that a man should walke wherefore shines the sunne but that thou mightest walke The sunne is not giuen thee to Similitude sleepe he is but a swinger but a lubber that will lye idle in the day light and the sunne shall witnes against him in that day much more that heauenly light that sunne of righteousnesse shines he for nothing If thou hast gotten this shining light walke goe and trauell be exercised in thy calling and be Vocation not idle will this sunne in the firmament testifie against thee if thou bee idle what will the light of the sonne of man doe trowest thou if thou be idle in thy profession O woe worth thee that euer thou sawst it I see there must be a walking but thou must not walke as thou wilt In deede there be many that are ouer busie and that were better sleeping in their beds then walking as they doe in wantonnesse and wickednesse And there is ouer many reeling here and there as wantons about I wot not what The very day light craues that thou walke according to the light Rom. 13. 12. thou must haue a very comely behauiour in the shining of the sunne and thou must not play the foole the drunken man the harlot the murtherer and the theefe I tell thee and thou doe it the sunne shall witnesse against thy euill deede to thy condemnation And if the sunne in the world and firmament craues this comely behauiour of thee and that thou walke orderly then much more must thou walke by a rule in thy light Iesus What is the rule Walke worthie of the Lord as if he would say is it the Lord that shines staine not that Lord of light by your euill behauiour This importeth as this light shines in thee so thou shouldest see him See him as thou wilt he shines on thee and if thou get a sight of this light blessed art thou Alas these filthie persons if they saw theeye of God trowe ye that they would puddle on this sort all stands on this that howbeit God see them they see him not Happie art thou if thou canst say when thou risest Lord thou seest me now Lord giue me an eye to see thee and Heb. 12. 14 Gen. 17. 1 by the seeing of thee to walke as it becommeth me in thy presence neuer to staine that glorious light by my prophane life Now in the next words he telles more plainely what it is to walke worthie of the Lord it standeth in this to please him in the whole actions of our life Well is that heart that can in any measure be set to please God and well is the mouth that can say I would please thee O Lord Lord giue me grace to please thee No no let not a thought that thou thinkest will displease him break out hold it in and say Lord slay it by thy Thoughts spirit but fye on thee when thy filthie thought falleth out into a filthie deede Therefore set thee to please the Lord in thought word and deede O the ioy in thy heart when thy conscience beareth witnesse to thee that thou wouldest please the Lord thou shalt neuer haue ioy in thy heart while then When we haue set our heart to please him it is but a meeting of the 2. Cor. 1. 12. Lord. The Lord hath set himselfe before thee to pleasure thee fye fye then that thou wilt not set thy selfe to pleasure him Do what thou canst thou shalt neuer be able to pleasure God in respect of his pleasuring of thee Thou art but an vnprofitable seruant yet happie art thou if thou endeuor to pleasure him as he will and wrestling and striuing as it were through a thornie hedge to get this cankered heart subiect to pleasure thy God and say as thou hast pleasured me Lord giue me grace to pleasure thee Note Now the Lord giue euery one grace to please him in some measure To whom be praise and honor Amen THE THIRD LECTVRE VPON THE EPISTLE OF PAVL to the Colossians beginning at the middest of the tenth verse COLOS. Chap. 1. vers 10 11 12. 10 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 12 Giuing thankes vnto the Father which hath made vs meete to be partakers of the inheritance of the Saints in light WE heard brethren the preface of this epistle it standeth first in thankesgiuing and secondly in prayer We haue heard this other day of thanksgiuing and of the causes of it We entred into the prayer The Apostle sheweth that the first day that euer hee heard of the grace of God which the Colossians had receiued he not onely thanketh God for it but immediatly prayeth for them The effect of his prayer was that they should be filled they were not full yet wherewith with knowledge and not simply that but with all knowledge of what thing not of euery thing but with all knowledge of his wil of the will of God reucaled most cleerely to the world by the sonne himselfe who is in the bosome of the father and who manifested himselfe in the fulnes of time in the nature of man and with his owne mouth reuealed the will of his father Then he layeth out this knowledge in the parts of it In all wisedome saith he which consisteth in contemplation of heauenly things and in all vnderstanding which consisteth in practizing that contemplation All wisedome not earthly but spirituall all vnderstanding not earthly but heauenly touching the loue of God and the saluation of man in the bloud of Iesus Now to what end should they be filled with all this wisedome that they should sit idlie in the world no no but that they should walke and trauell and how according to the rule A misruly life dowes not it auailes
thou shalt be glorified The cause is because hee is thy life and then hee appearing of force thou must appeare because his life is thine Is not this comfortable that the glorie The glorie of Christ and thy life cannot be parted of Iesus and thy life cannot bee parted Thou canst not liue without him and hee will not want thee Againe as soone as his life shall appeare thou shalt appeare It is very comfortable yet the phrase is to be marked He saith not when Christ of whom wee haue our life shall appeare but hee saith when Christ who is our life shall appeare This is a more effectuall speaking and the very manner of speech noteth this that that spirituall life that we begin to liue here is not so much a life different from his life as it is the very life that Christ liueth himselfe Christ hath a life and wee haue the same in number the life of Christ ouershadoweth vs. That same very life and no other extendeth to vs so farre as wee are capable of it Brethren ye may perceiue this to be a similitude Liueth the bodie another life then the head No There is but one life in the man and that that the head hath the same the whole bodiehath and it quickeneth euery member of the bodie Euen so is it to be thought of the life of Iesus our spirituall head There is a neerer coniunction betwixt vs and him then there is betweene this head of ours and the bodie so that of necessitie there is but one life of Christ and ours and we liue that same life of Iesus as members of that mysticall bodie whereof he is the head Paul Galath chap. 2. vers 20. he saith not by Christ I liue but he saith Christ liueth in me And Ephes chap. 3. vers 17. he dwelleth in me So his life is mine And the 2. Cor. chap. 4. vers 10. the life of Iesus is manifested in me The life of Iesus was Pauls life What else then is thy life but this same life of Iesus This is comfortable he hath made thee a fellow companion to himselfe he will not giue thee another life but his owne life O that this miserable world wist what it were to liue the life of God to haue Christ and his life in it It is no small glorie to liue the life of Iesus In the last words he saith not when Christ who is your life shall appeare your life shall appeare but he saith ye shall appeare euen ye your selues in proper person and none others for you but ye your selues shall appeare with Iesus in that day For their demaund would seeme to meane another thing to wit that howsoeuer Christ should appeare who was their life yet they would be farre to seeke as we say But hee answereth them more comfortably ye your selues shall appeare at that day and not your life onely For your life shall not so soone appeare but as soone incontinently thereafter within the space of the twinckling of an eye ye your selues shall appeare so this speech telleth vs that there is a space of time wherein the sonnes of God are not knowne in the world the Lord hath children here and the world knoweth them not yea The world knowes not the Saints scarsely they themselues see it much lesse the world Then againe they haue a time when they are made knowne to be Kings sonnes the least of them euery one is the Kings sonne 1. Ioh. 3. 2. 3. and they themselues will know themselues then When is it that they are not knowne when his glorie is not seene What difference is there betweene a Kings sonne and another when he is not in his own place and dignitie So is it with thee thou art not in thine owne place and honour When shalt thou be knowne to be the sonne of God when the sonne of glorie Simile shall appeare then thou shalt be knowne to be the sonne of God Then the diuell shall be compelled to say there is the sonne of God there is a Kings sonne and an heire of the euerlasting kingdome Then againe when appeares not thine honour when the honour of thy eldest brother appeareth not so long as he is obscured so long thou art obscured When shall it appeare when thy eldest brother shall appeare then thou if thou be first second third fourth yea if ye were tenne thousand the honour of the eldest brother shall reach to all Then in one word the manifestation of the sonnes of God dependeth vpon the appearance of Iesus Christ the first borne our eldest brother When he shall appeare then thy glorie and honour shall appeare Therefore yee pray Let thy kingdome come that is let Iesus appeare in his glorie and let me next appeare This is the effect of the prayer Now to come to the next verse vpon this promise of appearing and life to be manifested he groundeth his exhortation and saith therefore mortifie your earthly members as if he would say your glorie is to bee reuealed yee shall once appeare the sonnes of God in glorie and dignitie what shall ye then doe in the meane time Be occupied saith hee in mortifying the members of your bodie that ye may be found cleane otherwise ye shall not see that life to come Now to obserue this ere wee goe further Such a glorious life requires a death thou shalt neuer get it if there be not a death in thee thinke not to come to it with all thy lusts with thee if thou fall not to the mortification of that hand that hath slaine thy eldest brother the Lord Iesus thou shalt neuer get that life This vaine world thinketh to carrie vp a bloudie hand and a wicked eye to heauen no if thou take it with thee thou shalt not get entrance the gate shall be hurled on thy face The harlot thinketh that she shall get heauen with her harlotrie No she and her harlotrie shall goe to hell no vncleane thing shall enter there if thou be not holie and in some measure sanctified and that filthie 1. Cor. 6. 9 lust of thine slaine thou shalt neuer get heauen deceiue not your selues Yet to marke the words he saith mortifie slay Hee said before they were dead meaning to sinne now hee biddeth them slay on and die on thou that hast begun to die continue otherwise thou wilt not liue This telleth vs sin is not slaine in an instant yea if thou shouldest liue a thousand Sinne is not slaine in an instant yeeres it will liue with thee as long as thou liuest ere thou die it shall not die it hath a quicker life then thou hast thou art but a bubble of water all the Kings of the earth cannot slay sinne yea when this life is gone that same originall sin goeth to the graue with thee and resolueth the bodie into ashes Originall sin liueth after death in the ashes and after that lieth in the ashes and leaueth thee not vntill Christ
so syeled vp that the greatest part are lead to damnatiō blindfolded So hee that can get this watchfulnes hath gotten a great grace and the more thy spirit is intended the neerer is A good note of watchfulnes in praier God to thee for it is his presence that wakens thee There is nothing that likes him better then an earnestnes in seeking these heauenly matters The Lord graunt we may feele these things for it is no small matter to haue this sense With prayer he ioynes thanksgiuing whereby he teacheth vs that the present necessitie should not moue vs so to seeke present helpe and supplie at God that in the meane time wee forget the old benefits in praying with teares for a new benefit remember the old and thanke him for it And if thou get any new thing yea if it be but a mouthfull of meate neuer forget to thanke him for it for it is of mercie thou hast it and not of thy heritage and Charters And if thou haue it in thy possession yea if thou hadst it in thy hand and on thy boord and in thy mouth aske it of God and desire a blessing to it otherwise thou hast it with the curse of God It is the sweetest exercise in the world to be euer praying and thanking God if it were but for a * A course eaten cake gray bannocke and drinke of cold water for that bodie that doth this hath greater ioy then any in the world with their most daintie dishes Againe howbeit thou get not quarrell not with him but thanke him for all that for if he giue thee feruentnes with this delay thou gettest a speciall grace thou shouldest thanke him for it Paul writing to the Philippians chap. 4. vers 6. 7. teacheth thee that when thou castest thy care on God thou shalt get peace in thy soule yea supposing thou sought for life and gat it not yet thanke him for thou shalt get ioy and peace in thy soule and in it thou shalt end So what wantest thou why shouldest thou quarrell with him Therefore euer pray and giue thankes to God To goe to the next verse for I will not insist in the generals Praying for vs also That is for me Paul So in particular he sets downe that person for whom especially he would haue them powring out their praiers and he recommends himselfe to their praiers He doth this not only here but in the Epistle to the Ephesians chap. 6. 18. 19. also and in other places Paul the chosen vessell of God a man who had such a presence of God that was so familiar with God in his prayer whose calling was to pray for others as in the first chapter of the same Epistle is manifest this man indued with such graces yet notwithstanding all these graces hee is earnest to desire the Colossians who were but newly entred into Christianitie who in knowledge were nothing like to him in * Familiaritie homelines with God were nothing like in comparison of him to interpose their prayers for him to God Well brethren marke in Iob. 22. 21. Paul a notable example of modestie for all the graces hee Modestie in Pastors had to Pastors though they were beautified with neuer so many and faire graces yet they should begge the prayers of the meanest in their flocke and also marke in the Colossians an example to all people of their mutuall dutie they owe to their Pastor to pray for him for as he is bound to pray for you so ye are bound to pray for him and in generall euery one to pray for another I for thee and thou for me The prayer of the simplest member may helpe the head The toe may helpe the head that is the poorest in the world indued with grace in Iesus may helpe the greatest and him who hath most gifts of God for there be none but they haue accesse to the throne of grace It is true one hath gotten a greater grace then another yet al are made Priests through the priesthood of Christ all haue that kingly priesthood And therefore there is none but by vertue of that calling they haue that accesse to God to come and make intercession for themselues and others though it were the poorest for the greatest yea though it were for the King that wil not know him in the gate yet he hath accesse to God and his prayer will be auaileable for it 1. Pet. 2. 9 is impossible that that calling of the Priesthood can be vneffectuall So euery one of vs may benefit another and wee are bound thus to doe by vertue of that common calling to the Priesthood in Christ Pray for me saith he also This is to be noted that he saith pray together by which he meanes the order to be obserued in prayer Pray first for your selfe and then Order in prayer remember me forget not thy selfe for I assure thee hee who forgets himselfe wil forget his neighbour and thou that canst not pray for thy selfe canst not pray for me nor no other A prophane man or woman like Esau that will sell their birth-right and care not for their saluation cannot haue care of the saluation of another Hee who is vnprofitable to himselfe to whom can he be profitable Therefore seeke not the prayers of prophane persons Paul saith in the first Epistle to the Corinths chap. 9. vers 27. I bring my bodie into subiection lest by any meanes after that I haue preached to other I my selfe should be reproued If I shall preach to others and be a reprobate my selfe what shall it auaile me It may well doe them good to whom I preach but if I be a prophane man and a reprobate my preaching shall not helpe me if I haue no care for my owne saluation the care for others auailes not and therefore craue not the prayer of that body that cannot be carefull of himself What is the subiect of this prayer for him He prescribes the subiect of their prayer for him Pray for me that the doore of vtterance may be opened vnto me there is the subiect In a word generally the effect of the prayer they should make for him is that his mouth might be opened to vtter the Gospell with libertie The greatest grace of a Pastor is libertie to vtter this grace in Iesus Christ A free heart and mouth this is the greatest of all graces Paul accounted not so much of the gift of wonders to heale the blind and the lame as he did of this faire Vtterance grace of a free mouth and heart to vtter the Gospell No such thing writes he to them as pray for me that I may work wonders pray for me that I may shake off these bands wherein I lie he directs no such thing to them but pray that an open doore of vtterance may be permitted to me for the vttering of the Gospell Of the which marke this It was a hard thing to Paul to get libertie in bands
it In the last verse he makes plaine the thing he said he declares what a speaking this is That I may make it manifest that is that I may open it and vnfould it as a piece of cloath Take this mysterie in the which Christ and his riches is inclosed lay it open and let the world see it cleerely As to the speaking of it Moses spake of it but he left it foulded vp Then the Prophets spake of it but they vnfoulded it not for they could not doe it because Christ was not yet come in the flesh Then come the Apostles when Christ is crucified and they open it and as it is said in the Ephesians chap. 3. They Euangelize They A mystery make manifest the comming of Christ and his mysterie In a word that which was a mysterie of old they make an Euangell of it and the mysterie and the Euangell is one in effect for the mysterie is nothing els but a closed Euangell and the Euangell is the mysterie opened vp Then the lesson is wherein stands the speaking of the mysterie of Christ To wit in opening vp of it And therfore who euer thou be that takes vpon thee to speake of this mysterie look thou be skilfull to handle it that is that thou cāst vnfould it rightly to let the world see Iesus Christ that was so long hid vp Let them see Christ crucified and glorified looke that thou canst speake with the demonstration of a spirituall power with euidence of the spirit to make it plaine to the world and take Iesus Christ and paint The preaching of the Gospell the vnfolding of a mysterie him out to the eye of the people and let them see him glorified in the heauen and that life flowing out of his bloud If thou inuolue it when thou shouldest lay it abroad woe is thee hold thy tongue and speake not of him Alas then Ministers haue need to take heed to themselues This Gospell would not be handled with vnwashen hands The last words are As it becommeth me to speake or as it is in the owne language as it behooueth me of necessitie whereby he meanes that there was a necessitie imposed vpon him as in the first Epistle to the Corinths chap. 9. 16. and there hee saith Woe is me if I preach not the Gospell in this place he means that same necessitie Then briefly the Apostle here acknowledgeth a necessitie imposed vpon him to vtter the Gospell of Christ The lesson is easie weigh the estate of Pastors and Ministers In a word there is not a Pastor nor Minister that takes in hand to vtter Christ but there is a necessitie laid on his necke as an oxe yoked in a plough and all the Kings of the earth shall not take it off to vtter the Gospell with libertie To hide nothing of the mysterie not to impaire it a whit what euer the Lord requires in the Gospell in paine of thy life see thou impaire it not If the Emperors of y e world should lay an other yoke on thee say with Paul Woe is me if I preach not In deede thou who wouldest close the mouth of a Pastor if thou couldest free him of the necessitie and yoke that God hath laid on him thou wouldest doe something but woe to thee that wouldst lay on thy yoke with the yoke of God! Wilt thou the poore mans perishing Lay on him what thou wilt thou shalt not relieue him of the yoke of god and woe to that Minister that conceales ought of the truth of God for the pleasure of man Will not men consider this necessitie No al the world shall not with Gods grace make me cast off this yoke yea if it come to practise ye shall finde men who will be content to die for this Woe to thee who will impaire a iot of the Gospell Thou dishonourest God and his Gospell Therefore the Lord giue vs grace to suffer all extremitie and death it selfe cre euer we impaire a iot of this Gospell The Lord work this for Christs sake for his yoke is sweete and easie to be borne Now to the Father Sonne and holy Spirit be all praise and honour Amen THE XXXVI LECTVRE VPON THE EPISTLE OF PAVL to the Colossians COLOS. Chap. 4. vers 5. 5 Walke wisely towards them that are without and redeeme the season HAuing spoken brethren of the particular admonitions that were giuen by the Apostle to particular estates of men and women especially dwelling in one familie and household wee returned againe to the generall exhortation pertaining to men and women of all estates high and low poore and rich Princes and subiects masters and seruants and to all alike The first generall wee heard the last day and intreated of it as God gaue the grace it was an exhortation to prayer and perseuerance in prayer It is not enough to pray but thou must perseuere in prayer be ardent and earnest in it night and day for so thou hast neede to doe if thou consider thy wants Vnto perseuerance in prayer he ioyneth watchfulnes which is nothing els but feruentnes and earnestnes to pray with an ardent desire otherwise thou scornest him if thou deale with him for fashion and thou scorner Prayer wilt be met with and shalt finde thy prayer to be but foolishnes Eccles 2. 17. Then when he hath done this in generall he comes in speciall to himselfe and desires them to pray together for him among the rest considering that there was none that needed more then he because he was lying in bands for the Gospell and therefore had an impediment to vtter with libertie that mysterie of Iesus Christ which is nothing els but the Gospell hid vp in a mysterie to the consolation and saluation of the world Now to come to the text here followeth the second generall exhortation and it is to walke but with wisedome so in a word it is an exhortation to vse wisedom in their actions and proceedings whatsoeuer For what auailes it to doe ought except it be done wisely But to weigh the words as the Lord will giue grace Walke saith he You shall finde this oft recommended you are neuer bidden sleepe or sit idle but euer walking Walke occupation busines doing is recommended This Christian calling that wee haue in Christ Iesus it is not to sit idle to be sluggish to sleepe and slumber to sit to lie and to stand still in one place but it is to walke to goe to be on your iourney Wee are pilgrims and a pilgrime would euer be on his feet and if he rest it would be shortly and speedily dispatched and euer to the iourney Our calling is to occupation and labouring here but thou shalt cease from thy labour after this life To whom is this promise made to cease from your labour but to those who are diligently and earnestly occupied here in the vineyard of the Lord euer taking heede to their waies that they offend not the great God of
heauen and therefore thou shouldest labour if thou wouldest rest after this life And I say brethren a true Christian is not a sluggard or The true Christian labours in a lawfull calling an idle bodie but a doing man and of all sorts of men he is the most actiue Take the example of the Apostle he said not only that he walked with a slow pace reposing himselfe in this world but he ranne as a man in a race the first Epistle Cor. 9. chap. with great speed and in that race he ranne so fast that he looked not behind him to look ouer his shoulder he took no time but his eye was still on the marke for standing in the race is the losse of time Therefore sit not downe to count what thou hast done but ouer thy shoulder with it and still goe forward Well saith he walke be occupied be doing it is not enough to be doing euery way for it were better for some to be idle when they are doing The greater part runs to mischiefe and are doing wickedly How should they walke Wisely In the Epistle to the Ephesians fift chapter he expresseth this in more words Walke saith he circumspectly consideratly diligently not as fooles but as wise men these are his words then walking is commended But how with wisedome The Lord giues wisedome to men yea walke so circumspectly that thou take heede to each footstep when thou lifts thy foote take heede where thou sets it The life of a Christian is so precise therefore looke about thee for the world lookes vpon thee Thou walkest in the light walke then in a comely manner Finally in thy walking walke so wisely that thou let passe no circumstance neither of time place nor person but haue an eye to all euen to all Then to giue you the lesson Our honourable calling is to labour walking and occupation but with al wisdome consideration and discretion and a Christian man or woman must be wise as they are laborious They must not be fooles rushing and rumbling running headlong to euery thing without taking any regard which is a shaming of themselues oftentimes Thou must not walke so this is common to euery Christian but especially to those whom God hath set ouer others it chiefly appertaines I meane the ministers they must bee most circumspect The eyes of the world are vpon them they are vpon the mountain nothing can escape them but all is marked therefore this wisedome is specially required of them Paul in the second Epistle to Timothie chap. 2. he Ministers must pray they may walke circumspectly saith consider these things then with a prayer he sayth The Lord giue thee wisedome in all things The Lord giue a Minister wisedome in all things for there was neuer more neede then there is now And Iesus Christ saith Be prudent and wise like Serpents and simple like doues So this wisedome that he craues is not the wisedome of this false double world but wisedome that is in the simplicitie of the heart The Lord saue vs from the wisedome of these politike heads it is not that wisedome Serpentine wisedome with simplicitie that the Lord commends to vs. The Lord shall iustifie our wisdome when their wisedome shall be counted false policie in that great day Would ye haue example of both these wisedomes of the wisedome of the Serpent and of the wisedome of simplicitie like the Doue To make that plaine I shall let you see both in the 23. of the Acts. Paul is accused he is standing before Ananias the high Priest making his defence The first word he vtters he saith In all good conscience I haue serued my God to this day This is the preface here appeares not the wisedome of Serpents but the simplicitie of a doue laying out before them that life hee had led in a good conscience before God We must follow him and must in all delations and accusations stand vp and protest before that God that seeth all that in a good conscience we haue striuen in al things to seeke the glorie of God and his seruice Then Ananias hearing this protestation he commaunds to strike the man on the mouth Alas the world cannot abide to heare that the seruant of God keepes a good conscience Then he saith O whited wall the time 1 The simplicitie of a doue in Paul will come when the Lord shall strike thee so the Apostle stands stiffe in defence of his good conscience before God and will not hold his tongue of that but foretels to Ananias the iudgement that was to come vpon him Well should wee holde our tongues here No brethren so long as the Lord opens our mouthes to speake I say we were traytors aboue all traytors to King Church and Countrey if we foretold not that heauie iudgement that shall follow vpon such proceedings nay if we should hold our tongue the earth and the walles shall crie out that a iudgement shall come vpon sinners Then hitherto he hath vttered his simplicitie and foolish simplicitie as they 2 The wisedome of a Serpent in Paul esteemed it The forest enemies that then pursued him were the Pharisies and Sadduces then the Lord giues him the wisedome of a Serpent and he shewes that he is a Pharisie and the sonne of a Pharisie and that hee was brought there in iudgement for the hopes sake he had of the resurrection of the dead and in this he speakes no lye but speakes the trueth as it was The Pharisies hearing that they fell by the eares with the Sadduces and so he escapes The Lord giue vs this wisedome and simplicitie in the like danger Walke wisely In the Epistle to the Ephesians chap. 5. vers 15. he desires this wisedome and he makes it to be the vnderstanding of the will of God Wisedome then what is it The vnderstanding of Gods will The wise man what is he He that vnderstands Wisedome what it is Gods will the rule of our actions What is our owne will Nothing but crooked and backward and makes an ouerthwart and backward action but Gods will is straight and makes all our actions that are done after his will straight and euen Who is the wise man not he that followes his own will wit and reason but he who in all his doings followes the rule of Gods will and renounceth his owne reason Take thy reason and thy will and binde them and either conforme them to the will of God or else they shall carrie thee to damnation Naturall reason and will and thou who wouldst be wise be a foole There was neuer mā that followed his owne wit and will from the first to the last but in the end howbeit it was plausible for the time he hath lamented miserably and hath found that hee hath run without a rule or marke and that he was a foole Nay if thou follow thine owne will it shall miscarie thee and thou shalt find that thou hast wrastled with thine owne
to seduce and carrie men away from Christ could not so much preuaile as they doe Which I doe not meane onely of Iesuites and Seminarie Priests though I take them to be the most daungerous enemies of the Church but others both of corrupt life and corrupt doctrine also who hauing spued themselues by their euil dealing labour by running vp and downe in propounding poysonfull doctrine and bad example of life to leaue a miserable yea infectiue stinch behind them wheresoeuer they come These shuld the Church and Magistrates haue great regard to represse as on the other side to exalt the godly and faithfull But sith they are cold and carelesse both in the one and the other and wee know that God regardeth his owne vineyard let vs intreate him that is the Lord of the vineyard not onely to thrust foorth workmen into his haruest Matth. 9. but also to represse rouers and wanderers which seeke nothing but their owne bellies and the supplanting of the truth of doctrine and honestie of life which he vouchsafe to bring to passe euen for Christ Iesus his sake to whom be praise in the Church for euer Amen THE XL. LECTVRE VPON THE EPISTLE OF PAVL to the Colossians COLOS. Chap. 4. vers 12 13 14. 12 Epaphras the seruant of Christ who also is one of you saluteth you striuing alwaies for you in prayers that ye may stand perfect and complete in all the will of God 13 For this I testifie of him that he burneth in a great desire of you and of them of Laodicea and of them of Hierapolis 14 Luke the beloued Physition greeteth you and so doth Demas THe Apostle hauing begun to name some who saluted the Church of Colosse as you haue heard in some of the former verses holdeth on in these verses to doe the like and nameth particularly two or three as Epaphras Luke and Demas all which it is very probable if not certaine that they were Gentiles And two of them that is Epaphras and Luke he diuersly describeth contenting himselfe with the bare naming of Demas Touching euery one of them as they lie in the text Epaphras is the first he describeth him by diuers adiuncts as first that he was one of thē by which what he meaneth hath bin expounded alreadie when we treated of Epaphras commended the 9. verse of this chapter where Onesimus hath the same title giuen vnto him But the Apostle alleageth it here to tell them that euen in that respect hee should be the more deare vnto them and the better accepted of them notwithstanding that our Sauiour saith and we finde it euery where true in the world that a Prophet is not without honour but in his owne countrey and his fathers house Secondly hee is said here to be the seruant of Christ whom also he had mentioned before chap. 1. vers 7. where he is called a faithfull minister of Christ for the Colossians By which we may see that he hath this title of the seruant of Christ by reason of the speciall calling that God had committed vnto him in which he serued Christ by the preaching of his glorious Gospell Thirdly he is described by the earnest and continuall prayers that he powred foorth vnto God as on the Colossians behalfe as also from the hartie and vnfained affection that he bare to the Colossians and to diuers other faithfull people beside His continuall prayers are mentioned in the latter end of the 12. verse and his syncere heart is described in the 13. verse The second that the Apostle mentioneth here that greeteth Luke commended the Church is Luke whom the Apostle describeth here first by the vocation that he had and exercised before he was called to the office and function of the Ministerie in preaching or writing the Gospell of Christ that is he was a Physition Secondly that he was beloued vnder which terme hee is commended from that loue the Apostle caried towards him as a very Christian man and very familiar and inward with the Apostle So that hee signifieth that if they loued him himselfe they could not chuse but affect Luke because that the loue of Christs Apostle and the familiaritie that hee had with Luke could not but much commend him to the Church The third man mentioned is Demas who hath no title of commendation giuen vnto him here or elsewhere for ought I Demas know which to me may serue to argue that hee caried not himselfe so well as others did and that the Apostle had some suspition of him or else hee would not haue been so sparing And of all these the Apostle speaketh vers 14. But wee will treate of them seuerally as they lie in the text Concerning many of the termes or titles attributed to Epaphras we shall not neede to say much because they haue been sundrie times expounded alreadie Such as haue not been declared let vs somewhat deale with And first for his prayers three things are expressely marked therein by the Apostle First the manner that hee vsed therein contained in these Things obserued in the Apostles praiers words striuing alwaies meaning thereby earnestnes and feruencie in powring them foorth Secondly the persons for whom he prayed so heartily namely the Colossians who no doubt had great neede of that dutie comprehended vnder these termes for you Thirdly the very matter or grace hee prayed for as on their behalfe which was not light but graue and gracious expressed in these words that ye may stand perfect and complete c. When he expresseth the manner of his prayers by the word striuing we must not thinke that he meaneth any carnall combat or bodily conflict but such a one as was spirituall and had indeed hand to hand with the ghostly enemies of our saluation the world the flesh and the diuell Which as they are alwaies readie to hinder all the good motions of the spirit in our Hinderers of the praiers of the Saints minds so specially doe they exercise their force and their fraud in opposing against our prayers sometimes casting stumbling blockes in our waies to hinder vs from the doing of that duty as disturbing our passions and affections of loue hatred feare anger and such like and sometimes when they see that these will not preuaile to let or hinder our prayers they assay by all meanes to make them cold faint few and least by continuing our prayers wee should conceiue hope to be heard they set before vs one while our owne another while other mens sinnes for whom sometimes wee pray as for our selues All which things are not obscurely signified and set out in the third chapter of the prophecie of Zechariah vnder the person and practise of Iehashua the high Priest mentioned there and matters contained therein But what shall we doe content our selues with the knowledge of these things No that is discomfortable But wee must resist and striue against Weapons to withstand our spirituall enemies by being fenced
and armed with the weapons of the holy Ghost that is with faith and hope and other good graces expressed and plainly put downe Ephes 6. Neither may we at any hand suffer our enemies to be more powerfull in hindring our praiers then the might of the spirit to further them in vs. For the first of these is to giue place vnto Satan and the latter were to quench and coole the spirit and both be euill and therefore wee should auoidthem But he addeth in the doing of this dutie alwaies in sinuating thereby that as he did it often and earnestly so we should not doe it for a time onely as many doe but that this combate and conflict of ours in and about prayer must bee perpetuall and continuall euen as our prayers themselues ought so to be Whereunto the better to bee prouoked wee must remember these two things first that whether we pray for our selues or Two things furthering perseuevance in prayer for others wee haue daily need of some new benefit and increase of Gods grace in vs. Secondly that wee should euery moment and minute forgoe the grace that we haue receiued from God except God who hath giuen it vs did preserue the same both in our selues and in others To which we may adde the third that we can neuer come to praier but that Satan our common aduersarie will set himselfe against vs and do what hee can to hinder our prayers and that therefore he being alwaies opposite we should alwaies pray The next thing he telleth vs of in this seruice of prayer is the parties for whom we must pray for you True it is that we must powre foorth prayers and striue in our supplication for all men according to which the Apostle saith 1. Timoth. 2. 1. I exhort therefore that aboue all things supplications prayers intercessions and thankesgiuings be made for all men yet we are more specially bound to pray for them that are linked vnto vs in Whom we should chiefly pray for the same fellowship of the bodie of the Church then for others not so straitly ioyned with vs. Again amongst the faithfull we are more obliged to pray for them that are of kin vnto vs in the flesh and touch vs in our bloud then those that are further remoued For euen this naturall coniunction worketh in them that otherwise are ioyned together in Christ some more great and excellent degree of loue The reason is because the more bands we haue to tye vs together so much the more great ought to be our loue and care for our and others saluation And this doth Paul professe Rom. 9. 2. 3. saying that he was especially carefull for the Israelites his kinsmen according to the flesh And Philip. 2. 26. he commendeth Epaphroditus that he was much troubled and grieued by reason of the sorrow of the Philippians from whom he was sent as it should seeme to the Apostle Now wee come to the matter for which he prayeth as on the behalfe of the Colossians in these words that ye may stand perfect and complet c. He doth not pray for this onely that they might be perfect but that they might stand perfect that What it is to stand perfect is that they might constantly perseuere and goe forward in that perfection which God had vouchsafed vnto them For the word of standing signifieth constancie and perseuerance yea such a constancie and perseuerance as hath courage of heart ioyned therewithall Our perfection standeth in the knowledge of God in righteousnesse holines c. And this is two-fold One imputed vnto vs that is that perfect righteousnesse Two sorts of perfection and satisfaction of Christ which God imputeth vnto vs that through faith beleeue in Christ and in which hee doth euen think vs as perfect as if we were altogether iust and holie in our selues The other is inherent in vs when the holie Ghost worketh in our mindes the knowledge of God and of his will and in our hearts holines and righteousnes and wholy purgeth vs in the inward man from sinne and natural corruption The first of these is wholy and altogether perfect and that euen in this life and indeed is the true cause of that perfection that is inherent in vs which wholy floweth from or consisteth in our coniunction and fellowship with Christ without which indeede there could be no perfection at all in vs. But as for that other namely that inherent perfection which is wrought in vs by the holie Ghost regenerating vs it cannot be absolute and in euery respect perfect in vs in this life by reason of some darknesses that we carrie about with vs in our minds for we know in part and prophecie in part as the Apostle saith 1. Cor. 13. 9. and by reason of the remainders of sinne and filthines of corruption which shall neuer be vtterly and altogether abolished in vs vntill that by the spirit of Christ dwelling fully in vs we be perfectly freed from impuritie and all manner of pollution which shall be brought to passe in that other life that is to come when wee shall be altogether present with the Lord. Notwithstanding wee must endeuour and striue continually that we may be comefully perfect and daily attaine to greater perfection Christ so commanding vs Matth. 5. 48. Be ye perfect for vnlesse wee daily proceed in perfection in this life wee shall neuer haue it altogether perfect and absolute in that which is to come And this indeed is it which the Apostle saith Epaphras prayed for as on the behalfe of the Colossians that they might in an vnwearied course perseuere and hold on till they came to be perfect He addeth In all the will of God In which words he doth after a sort as it were limit this perfection And it is the same with that which he wisheth to the Ephesians that they might be filled with all that fulnes of God Ephes 3. 19. for all that fulnes of God which he mentioneth there is nothing else but al that fulfilling in all the will of God which he speaketh of here And in both places the Apostle adding an vniuersall terme he thereby declareth that it is not enough for perfection and filling that in some one or sundrie things wee studie to please God but that it is necessarie that in all things we should be conformed In all things we must siudie to please God to his will which then is brought to passe when the eyes of our minds are inlightened that we may both know and acknowledge him and his will and that our hearts and all the affections thereof are sanctified vnto his obedience and all our actions both outward and inward are framed according to his law which is the most exact rule of righteousnes religion and whatsoeuer else In the next verse to wit the 13. the Apostle declareth that these earnest prayers which the Apostle sheweth Epaphras made for the Colossians did proceede not onely from a great care
and godly zeale that hee bare towards them but also towards their neighbours the Laodiceans and them of Hierapolis for whom certes euen as for the Colossians hee did in prayer euen as it were striue with the Lord. For wee cannot earnestly powre forth prayers vnto God for any vnlesse that our hearts be seized before hand with an earnest affection towards them And it would bee marked that to the end this great care and loue of Epaphras towards them might be the more assuredly manifest and they the better perswaded of it he confirmeth it by his owne testimonie which considering what great authoritie and credit specially as an Apostle hee ought to haue amongst them should at no hand be counted either light or deceitfull and that causeth him to say and deliuer it in this forme This I testifie of him It followeth in our text namely vers 14. of this chapter Luke the beloued Physition saluteth you c. These are still salutations and greetings sent them and indeed comefrom sundrie of the Gentiles as diuers of those before did This Luke that is mentioned here was Pauls continuall companion in all his troubles and trauailes as appeareth in the Acts of the Apostles which hee himselfe wrote and hee remained with Paul euen then when other being sent away from him Demas forsooke him also which also the Apostle sheweth saying Onely Luke is with me 2. Timoth. 4. 11. And in Pauls Epistle to Philemon vers 24. he is called Pauls helper that is a labourer or worker with him in the Ministerie Now Paul deseribeth him here first by the calling which he had before God put him a part to preach the Gospell hee was a Physition from whence wee may learne that no politike or ciuill calling or occupation can hinder Gods calling vnto the ministerie of Nothing can hinder Gods calling of men to the holie ministerie Christ but hee will call whom hee will and of what sort of people please him He calleth Matthew from the receipt of custome to be an Apostle He calleth Peter Andrew Iohn and Iames who were busied about catching of fishes and he maketh them fishers of men He chose Amos from being a heardman to be a Prophet and the like may we reade in many other And so he maketh Luke the Physition to become an Euangelist For as God is most free in himselfe so is he not tyed to any condition or calling of men whatsoeuer but chuseth whom he will as he will to do his worke alwaies notwithstanding induing them with gifts fit for the execution of their duties according to his good pleasure Secondly hee setteth him out by this adiunct beloued in which terme the Apostle commendeth him for that great loue which he bore towards him as a Christian man and one that was very inward with him and familiar vnto him For the loue that Christs Apostle and the friendship that was betweene them did not a little commend the man By which wee may see that it is no small To be beloued of them that loue God matter but indeed of good worth both to our selues and to others to be beloued of them that either loue God or are loued of him To our selues as a testimonie of good comfort and to others as an argument of good credit To him he adioyneth Demas This was he of whom the Apostle complaineth that he was forsaken saying 1. Tim. 4. 10. Demas hath for saken me and imbraced this present world In the Epistle to Philemon he is called Pauls helper from whence we may with good probabilitie gather that at that time he was a minister of the Gospell but afterwards forsaking his calling he fell away and gaped after gaine From whence wee may see that the loue of this present world cannot stand with the The loue of the world and the ministerie of the Gospell cannot stand together ministerie of the Gospell For no man saith Christ can serue two masters for either he shall hate the one and loue the other or cleaue to the one and forsake the other Ye cannot serue God and Mammon Matth. 6. 24. If the mind once be caried away with the carefulnes of worldly things it cannot be wholy occupied in seeking Christ and his glorie but will easily preferre the world before Christ himselfe And thus farre concerning these verses and the true and naturall meaning of them with other necessarie matter in sort and manner as you haue heard Now to some obseruations out of them And first in that Epaphras did alwaies striue for them in his prayers wee may gather that it is not so easie a matter to make prayers vnto God No easie matter to pray well as commonly men account it but rather indeede very hard and of great labour Which may appeare by this that if a man doth but once settle himselfe to it specially if hee doe it earnestly hee shall finde a thousand lets and hindrances set before him if not vtterly to pull him away from prayer yet to stay him much therein or to make his prayers more cold and faint Sometimes Satans malice sometimes his own corruptiō will stand vp against him sometimes other mens examples of neglect or of cold performance of prayer And though Hindrances to pray these were not but that men thought still they prayed yet shall men if they would sift and sound their hearts well perceiue y t this is one cause why in prayer or to prayer men find no hindrance because they are content with a certaine forme of words which flow from the mouth but haue no seate in the heart and so praying without true faith indeede or any serious affection of the minde or any vnfained reuerence of God or any sound feeling of their owne miseries or any heartie desire to bee reconciled to the Lord c. their prayers are Things necessarie to him that would pray well lip-labour yea lost labour Neither will Satan much set himselfe against such praiers if we may call them praiers because he knoweth they will not much hurt him and his kingdome But hee will mightily oppose against the heartie praiers of Gods people and resist them by obiecting and casting in their way all the temptations that possibly he can because he well knoweth that by meanes thereof his kingdome shall if not be ouerthrowne yet greatly diminished Secondly in the person and practise of Epaphras learne that it is the Pastors dutie not onely to teach and to instruct his The Pastors dutie in presence and absence flocke in the doctrine of the Gospell whilest he is present with them but euen as it were to carrie them about with him in his heart and to take himselfe continually bound and tyed to zeale and care for them and with earnest requests and supplications to wish for and procure their saluation and continually to pray for them to almightie God And great reason they are their fathers they are their teachers Fathers are vnnaturall if