should preuaile against the word of her Spouse and Husband in his owne house especially Againe the word is called the Gospell the Gospel is an accomplishment of all the promises of God in CHRIST at his comming which beganne at Saint Iohn Baptist for howsoeuer the Prophets and Dauid c. haue notably and plainely spoken of CHRIST yet that was not the Gospell they speaking of things to come the Gospell of that which is present To teach vs to consider what thankefulnesse wee are bound to render to God for that mercy and light that he hath vouchsafed vs by the Gospell viz. that which Abraham and the Fathers and Kings haue desired to see and could not The Gospell is a good newes and therefore this commendeth it vnto vs as to bee so much the more desired of vs And who is it that naturally is not desirous to heare good newes and will very much inquire of it if not too much as that it may bee well said of vs which the Apostle saith of the Athenians Speake againe But alas how backeward are wee to Act. 17. enquire of this newes of the Gospell we enquire of newes out of England France Spaine and other places but how much more ought we to be desirous inquisitiue of the news of our owne country indeed which the Gospell bringeth for we are but strangers here in this life and our owne country is in heauen Againe wee will bee very desirous to heare other newes which yet may be vncertaine but this newes of the Gospell is most true and certaine Further if good newes come to vs which is confirmed to vs from all quarters we reioyce in it and are the more desirous of it and if they should say that this newes is not confirmed vnto vs euen by God himselfe and by CHRIST they should lye and therefore this newes is to be preferred before all newes The Apostle proceedes further to proue it to be the truth because the Gospell is come to them and is preached through all the world Obiection But the Papists obiect vnto vs thus the Gospell is not the truth because it is but of late for say they where was it before Luther and Iohn Husse time but the Gospell say they must bee through all the world Ans We must not alwaies measure the Church Solution by the vniuersality of it as they affirme for let vs cōsider in the daies before CHRIST and especially in Abrahams time when the Church was shut vp in his houshold and family and all the world was Heathenish after it proceeded and the Church was contained in a Kingdome one Kingdome onely had the knowledge of the truth and none might preach the Law in any place of the world besides And howsoeuer Ionah preached yet hee preached iudgement not the Gospell they could not be saued by it But after the ten Tribes sell away and the Tribe of Iudah and Beniamin remained And the Iewes themselues fayled as in the time of Eliah and though there were seuen thousand yet in the view of men euen of Elias himselfe they could not be seene Obiection But they will obiect further that before CHRIST the Church was concluded in one place but after CHRIST it was to be dispersed ouer all the world Ans But neuerthelesse it is not to be vnderstood Solution that all times of the Gospell continually it should be ouer the world but our Sauiour CHRIST saith that the end should not be yet viz. of Ierusalem before the Gospell was to bee Preached ouer all the world which beganne at Ierusalem as the Prophet Esay 2. testifieth And therefore it was necessary that the word should go throughout the world indeed but not generally at all times But if they will haue that to be the Truth and the Gospel which was Preached in the whole world then theirs is not the Gospell which was neuer in India nor in Turkey nor in any of the Greeke Churches for the Patriarke of Constantinople neuer embraced their religion and therefore their Gospell is not the true Gospell Our Gospell is that which was spoken by the Prophets and hath bene through the world it is that which was taught and Preached by the Apostles c. and therefore ours is the true Gospell Another argument of the truth of the Gospell he proueth by the fruits for the Gospell will shew it selfe by the fruits Obiection And they will obiect hereby that we haue not the Gospell for where say they is your fruits In the time of the Popish religion there was more almes and not so much wickednesse as among the Protestantes Solution Answer Would to God they could not too rightly obiect that to vs But yet they cannot hereby proue our Gospell to be none or not the true Gospell For in the time of Popery they liued in ignorance in palpable Egiptiacall darkenesse wherein small sinnes could not be seene to be sinnes Great sinnes as blasphemie infidelity c. were no sinnes For there was no liberty in reading of the word Now the light of the Gospell discouereth sinnes that are committed vnder it which in time of ignorance were not thought nor knowne to be sinnes Againe wee wish it might bee found more truely That if the sinne in time of the Gospell bee puninished vnder the Gospell then the Gospell is quit and free from that accusation Now by the Gospell the Gospell appointeth the sinnes committed vnder it to be punished and so much the more sharply as because in the light they haue beene committed And therfore those that haue the charge in the common wealth and the Ministers are more earnesty to performe that duty more carefully for the credit of the Gospell The Ministers ought to inueigh the more vehemently against sinne and to reproue it out of the word of God and the Magistrates to see it more seuerely punished Thirdly our Gospell is proued indeed to be the Gospell because that in the Gospell sinnes more brake out then without the Gospell which is strange But the Apostle proueth it for the Rom. 2. preaching of the Law which goeth before the preaching of the Gospell presseth saith he the wicked And in the wicked it hath this effect that it maketh them worse for those that are truly called are but a few and a little flocke and therefore the word must haue an effect of condemnation in the greater sort Fourthly but the truth and fruite of the Gospell doth appeare in those that are truly called for in them it bringeth forth holinesse of life and good workes And therefore wee be to them that seeing any sinnes vnder the Gospell lay it vpon the Gospell whereas it is the corruption of men which is the cause of offences and transgression and not the Gospell And therefore it sheweth their corruption which passe by those good men and instruments of Gods glorie the most religious and holy men and will not behold the good things that are in the Church But
Verse 5. them then their faith and loue are true The end is ye looke for reward in heauen without which it were impossible your faith should stand and your loue should be supported for there are so many assaults befalling vnto vs in this present life which would ouerthrow our faith and quench our loue vnles it were supported by the hope of euerlasting life Therefore in the Epistle to the Hebrewos it is compared Heb. 6. 19. to an Anchor yet there is difference for as men cast their Anchor into the sea to be fastned in the earth so this is fastned in heauen that no storme of tentation or trouble shall be able to breake it of Quest Quest Whether is it lawfull for a man in looking to the reward to vse it as a spur to doe good things where the Papists charge vs wrongfully that we hould that it is not lawfull to doe good workes in regard of euerlasting life nor to auoid sinne in regard of the iudgement of hell Solution Answer We professe and hould that if there be nothing els but euerlasting life that we doe good for there is no faith nor loue If onely I auoid sinne Note for the terror and feare of hell no pitty and godlinesse But the principall regard of our doing good is to glorifie God and therefore our Sauiour saith Let your light so shine before men that seeing your good Math. 5. 16. workes they may glorifie God your heauenly father And we are principally also to haue regard to auoid euill for the glory of God but yet that doth not exclude the regard of our saluation Our reward which our hope looketh vnto is layd vp as a treasure very safe and this is laid vp in heauen with God Doctrine And therefore teacheth vs that the faith of Gods children is without doubting contrarie to the papists who will haue doubting therefore the Apostle saith blessed be our Lord IESVS CHRIST by whom we haue giuen vnto vs an inheritance which is reserued for vs Comparing the spirituall Canaan to the Land of promise And this is saith he an inheritance which cannot be polluted by wicked men and which cannot be taken away as that was nor made barren as that is now by the sinnes of the Iewes which was once flowing with milke and honey contrarie to the wretched cauils of certaine Atheists who because it is now barren will goe about to falsifie Moses And saith he it is layd vp for you in safety and ye are kept and layd vp for it and preserued that nether it shall be taken from you nor you can be lost or kept from it The end of the third Sermon The fourth Sermon COLOSS. 1. 5. 5 For the hope sake which is laid vp for you in heauen whereof yee haue heard before by the word of truth which is the Gospell THE Apostle as we haue heard doth giue God thankes for two things First faith towards God and loue towards all Saints In the first place yee haue heard confirmed vnto vs the truth both of their faith and of their loue One marke of the truth thereof wee haue heard to bee their hope which did vphold them in their faith and in their loue Now it is further described to be true faith and true loue here it being set forth by another argument Namely that they haue heard it in the word of truth so that it is true faith and loue if it come by the hearing of the word of truth which is the Gospell Doctrine So that the word is an instrument and is set as a cause of true faith and true loue and true hope for this is not as the prouerbe goeth amongst men words are as wind which indeed is true in mens words but this word which the Apostle â—ere speaketh of is another thing more effectuall viz that whereby God giueth faith loue and hope vnto his children According as it is in the Prophet the Lord saith I will not alwaies be angry I will not alwaies chide for then the soules and bodies of men would bee consumed but saith the Lord though I haue chastised them yet I will heale them I will comfort them and the medicine I will vse shall be the fruite and reuerence of the lips And this shall bring peace that is such peace that none can take from them This is the word of God and this indeed we may trust vnto and leane vpon Men may speake that which they will not or cannot performe but saith Salomon to the Lord that 1. King 5. 8. which thy mouth hath spoken thine arme will performe The arme and mouth of God are of one measure Note whereas men haue wide mouthes to speake much but short armes to bring to passe that they speake but God he is as good as his word nay oftentimes he is better then his word for hee oft performeth and bringeth to passe that he neuer promised As to the children of Israel he promised them onely the land of Canaan but he gaue them besides the whole land of Canaan two other kingdomes which hee neuer promised and to Zachary for his vnbeleefe hee was Luke 1. stricken dumbe hee promised to giue him his speech at the birth of the child but besides he gaue him also the gift of Prophecy The word of God hath another title here annexed the word of truth for all the promises of God are in CHRIST Yea and Amen as Paul saith it is vndoubtedly true and therefore in that regard it is a word of truth And againe it is the word of truth as it is in Psal because it is tryed and purged seuen Psal 12. times that is very often for as siluer and gold when it is often tryed in the fire at length will bee so pure that there will be no drosse found in it euen so is the word of God and therefore we may well beleeue it Because for all the often tryall of it yet still it stands sure Mettals with often trials will diminish Gods word is not so And therfore our Sauiour CHRIST Ioh. 17. in his prayer that he made for his Apostles and consequently for the Church of God saith sanctify theÌ„ by the truth and in the next verse saith he thy word is truth Againe by the word of God we are bound to beleeue other truthes we are not bound vnto this to beleeue there was an Aristotle and Plato c. Further it is called the word of truth because it is the touch-stone of all truth acording to which all is to bee tryed in the Church of God and the Church it selfe to bee gouerned by it which confutes the Papistes which makes the word of God to bee controuled by the word of the Church And if the Church should say that the Epistles of Iames or of any of the Apostles Note were not the word then it were no word which is a vilde blasphemy for what disorder were it that the word of the wife
hath to confirme the Colossians in the knowledge and profession of the truth receiued shewing that there was no true grace vnles a continuance in that they had receiued And the drift or end of the Apostle is to strenghthen the Colossians and in them all Christians in the continuance in their profession Reasons wee haue heard before other follow An other reason of perseuerance in the true faith As namely that the Gospell which they receiued by him was the Gospell of CHRIST and therefore they should continue And this Gospell hee proueth to bee the true Gospell because it was Preached by his Ministery and of the other Apostles which is confirmed by that of the Prophet Esay 2. That the sound of them went through all the world And seeing this doctrine was Preached receiued through al the world therfore it was the true doctrin of God for no doctrine but this had euer or shall haue this spreading No not the wretched doctrine of the Arrians which were onely in the East countries Nor the doctrine of Popery which neuer went ouer the whole world for it was not receiued in the most parts of the world no not of the Grecians which are neere yet stood alwaies at speares point with it and therefore it cannot be the true doctrine And the excellency of the Gospell of CHRIST is argued to be a wonderful marueilous doctrine as being Preached by poore silly fishermen and that without any other sword but of the word and of the censure and discipline administred Againe this sheweth the wonderfulnesse of this Note doctrine which is able to pierce and sting the hearts of men and to subdue the hearts which is more then all the Emperours of the world could do And therefore must needes bee the true word of God which must so breake into the hearts of men It is no maruell though the doctrine of Popery Note was so receiued because it was a doctrine of licentiousnesse of liuing so many feasts and holy-daies so many indulgences for any wickednesse soeuer they would commit besides in their seruice so many delights singing piping ringing for the eares gorgeous shews for the sight and euery sense hath his play-fellow and therefore it fitted the humors of men notably and therefore no maruell though many follow it But the doctrine of the Gospell doth cleane contrary it reproueth the euill corruption of nature and subdueth it And therefore they that haue found this effect by the Gospell that it hath subdued our natural affections and conuerted ourformer life to a better it is a notable argument to vs of the truth of this Gospell Obiection After the Apostle setteth forth his fidelity dilligence and painefulnesse in his Ministery But first he meeteth with an obiection that this should not bee the Gospell nor hee a Minister of God because he was in continuall affliction and therefore no true Minister of the Gospell that God would suffer him so to be afflicted And wee know it is the malice of men because they see any afflicted and distressed they thinke them not to be the children of God As Iobes friends seeing all his goods taken away his children and himselfe so tormented thought it was impossible he should be an vpright man but rather that hee was an hypocrite Dauid also though a valiant man a Prophet and a Psal 73. wise man yet was much shaken like to haue gone backe because hee saw the godly so afflicted and in misery So here these seeing the Apostle one of the chiefe of the Apostles to be so grieuously persecuted and afflicted as him 1. Cor. 11. doth confesse comparing himselfe to the other Apostles whom they vpbraded him withall he doth rehearse his labours trauels persecutions afflictions dangers watchings nakednesse cold hunger c. And in the recitall of all these his troubles he was now in bonds in prison therefore they might thinke he was no true Minister of God nor beloued that God would suffer him thus to bee dealt withall Solution But the Apostle answeres that he hath great cause of reioycing by his afflictions addeth two reasons 1 One he maketh supply of the afflictions of Christ that which was wanting in CHRIST he doth fulfill Secondly it is for the Churches good that he doth it for the body of CHRIST which is his Church For the first here arise strong arguments of the Papists for their doctrine of iustification by workes Obiection And one is they say that Saint Paul supplyed the passions of CHRIST and therefore his passions are not sufficient but must bee peeced and patched with good workes Secondly they say the Apostle suffered for the Church and therefore the martirdome or merits of Martyrs are to be giuen to Saints for their good Solution For the answere of these we are to know that the mēbers of CHRIST being ioyned with CHRIST make but one CHRIST they being diuers members of one body which is CHRIST the Head 1. Cor. 12. And as the wife taketh the name of the husband so do we of CHRIST being Christians Now then as our Sauiour CHRIST went before in afflictions so we are to fulfill his afflictions and to follow him Heb. 2. CHRIST abased himselfe that he might make himselfe like vs in suffering and therefore we must bee like vnto him in sufferings So that we see what an argument they make that because wee must be like him in afflictions therfore our afflictions must merite nothing lesse Another reason in that he saith that which wanted in his afflictions is supplied It is ment in regard of his feeling suffering with thē in their afflictions he suffereth as before in his owne body so now in the person of his Church and therefore saith to Paul Acts 9. Saul why persecutest thou me Obiection The other reason they vse is in that he saith Hee suffered for the Church Solution We are to vnderstand indeed that the Ministers of God and the children of God when they suffer suffer for the Church not for the redemption but for Note the confirmation comfort and example of the Church as the Apostle sheweth 2. Cor. 1. 6. If wee be afflicted it is for our consolatiō c. As if he had said I suffer for your cause that yee seeing my afflictions and patience in my trouble might take example to follow mee and seeing my constancy through God that doth sustaine mee yee might receiue comfort and example in continuing constant your selues might wade through the afflictions that come vnto you And therefore we see what is the cause why the children of God suffer viz for the Churches sake by standing constantly in the defence of the truth which Satan especially aymeth at to make them depart from it and his instrumēts also not so much look for their life as the defaming of the truth therfore we continuing cōstant in the truth we are cōquerers how hardly soeuer we be delt withall And therefore wee see what
slender grounds they haue of the doctrin of merits indulgēces which they giue attributing saluatiō to merits of Saints and Martyrs Where they also deale most wretchedly and blasphemously against the God of Note heauen the Son of God which speake against the imputation of the rightousnesse of CHRIST to vs and yet giue that honour to Saints in that they will haue their righteousnesse imputed vnto others Doct. 1 This we are taught that if we will indeed raigne with CHRIST wee must bee content to suffer with Christ be content to vndergo persecutions frownes scornings of our friends and others we must take part with CHRIST in his afflictions He that would weare Christs Crowne must beare CHRISTS Crosse Doct. 2 Another thing that we are here to take comfort in our afflictions in that CHRIST seeth their afflictions and is as tenderly affected as if he himselfe were in trouble in prison fire c. And therefore in the Epistle to the Hebrewes Heb. 2 17. 18. the Apostle saith he himselfe was afflicted as that we might be redeemed so also that he might haue experience of our troubles that so he might the more tender vs in our afflictions As the woman that hath felt the paines of child-birth can tell best what it is So CHRIST himselfe knoweth our troubles who hath had the sense of troubles in himselfe The Apostle after calleth himselfe the Minister Verse 25. of the Church as before of the Gospell both are one He meanes that he was Gods Minister for the edification and comfort of his Church The end of his Ministery of the Church is to fulfill the word of God How the word of God is fulfilled by calling those that are to be called to the knowledge of the truth wherein the word is fulfilled or els fulfilled in hardning the hart of those that are not to be saued for to them the Ministery of the word is to further iudgement to them that contemne it and profit not by it In the next words he sets downe the dignities of Gods word 1. it is a mistery Verse 25. a secret secondly a mistery hid from all ages thirdly reueiled onely to the faithfull or Saints A Mistery A word taken from the heathen from their superstitious vsage in their diuilish religion especially among Dignity 1. the Egiptians their religion being called a mistery and their ministry misticall or misteriall men their religion being hid to the Priests alone who by pictures of birds and beasts had all their religion expressed that others might not know it And therefore we see how fitly this superstition of the Gentils may agree Note with the Doctrine of Popery which will haue the word hidden from the lay people as they called them Whereas God would haue his will deliuered vnto his seruants and people The commendation of the Gospell then is set forth by this word Mistery In that it is such an excellent thing as that it can not be attayned vnto by any wit of men and Angels And therefore the Angels are said to stoup to looke into this maruelous worke of saluation 1. Pet. 1. 12. by the Doctrine of saluation Men vsually of fine wits will be looking into things that are hard and darke and high and therefore Salomon saith harken my sonne and I will tell the darke parables And in another place I will teach thee things of high account wherein the wisest head may be occupied So that we see the excellency of the Gospell Obiection Againe this is a mistery hid from the beginning so Dignity 2. many thousand yeares But this may seeme to confirme an errour in Popery that this being hid from so many generations was hid from Abraham and the rest of the Patriarks and therefore they could not be saued But if we be the children of Abraham and must rest in his bosome then he was saued Answer But for answer it is to be ment that the promise of this mistery was giuen to Abraham but it came not till now and therefore in regard of that it was hidden And againe though it was knowne yet it was but darkly knowne in clouds and figures and therefore they could not see it so plainly as we doe For the fathers did not see the suffrings of CHRIST as we doe and therefore in that regard it was hidden And this the Apostle to the Ephesians sheweth Eph. 3. 5. when he saith this mistery was not opened in other ages vnto the sons of men as it is now reuealed vnto Instruction his holy Apostle Prophets c. As we go before them in knowledge so also in obedience els it is to our greater condemnation Reueiled to his Saints viz. to those onely that are Dignity 3. the children of God not to all men and therfore it is It is rare that CHRIST praiseth his father for hiding this Math. 11. 25. from the world yea from the wisest of the world and for opening the same to Babes and he hath chosen the foolish saith S. Paule to confound the wise 1. Cor. 1. 27. Obiection Obiect But the wicked know the Gospell the truth of it which is by the working of Gods spirit onely and beleeue it and can defend and dispute of it and yet haue no part in it How then is it not reueiled to them Answer That vnderstanding is no true vnderstanding Solution because it is not ioyned with an alteration in that the Gospell hath not conuerted them to it they do it may be know the Gospell but they do not Note obey it they do not rest in the shadow of it the Gospell cannot perswade them to submit themselues to the kingdome of CHRIST to obey his laws The vertue therefore and efficacy of this mistery is hidden to them and not imparted The end of the twelfth Sermon The 13. Sermon COLOSS. 1. V. 27. 28. 29. 27 To whom God would make knowne what is the riches of his glorious mysterie among the Gentiles which riches is CHRIST in you the hope of glory 28 Whom we preach admonishing euery man and teaching euery man in all wisedome that wee may present euery man perfect in CHRIST IESVS 29 Whereunto I also labour and striue according to his working which worketh in me mightily WE haue heard how the Apostle commended the Gospell vnto all men by most notable titles giuen vnto it as first that it was a mistery and secret Secondly hid since the world began and from all ages Thirdly that this mistery was giuen onely to his Saints not to the rest of the world specially in respect of the vertue that doth attend vpon it Further it followeth so shew other points why this Gospell of CHRIST should be amiable vnto vs viz. that as this mistery commeth from God to his Saints so it proceedeth from his owne will In that he saith to whom God would For whereas it may be Question asked why God hath made this
Sermon The third Sermon COLOSS. 1. 4. 4 Since wee heard of your faith in CHRIST IESVS and of your loue towards all Saints WE haue heard the last day of the prayer and of the thanks-giuing giuen by the Apostle vnto God for the Colossians Now followeth to speake of the causes of the thankes-giuing the matter was for their faith towards CHRIST and loue towards all Saints these are the causes of the thankes-giuing and prayers the Apostle made daylie and ordinarily for the Saints at Colosse Doctrine These thinges we are to pray and giue God thanks for especially in others Quest Quest How cometh it to passe that there being diuers guiftes bestowed on the Colossians yet the Apostle prayseth God and prayeth to him for these onely Seing there is nothing but which is receaued from God all he is to be praysed and prayed vnto for them especially seing he before wished them peace Viz. All temporall benefits and hauing prayed to God for these why did he not thanke God for them as health peace c Answer The reason that the Apostle made choise of faith and loue not of other though he Faith and charitie are graces chiefly to be desired and God is chiefly to be praised for them as being the Cardinall vertues of Christians was not vnmindfull of them is to teach vs what gifts we are especially to pray for desire of God and to giue thanks for being receiued Where he meeteth with the corruption of men that will pray and desire worldly thinges and will labour mightely in the comforts of this present life and neuer make mention of these which are principal whereas the other are but sweepinges and those thinges which are to be cast to dogs in comparison and as dung and drosse nay lesse then nothing in comparison of CHRIST and the thinges belonging to him which are of most singular price As if a man Note should be carefull for the hangings of a house and haue no care for a house to put them in or to lye in and for the bosses of the bridle and not the bridle for the traps of the horse and haue neuer a horse to ride vpon And therefore the Apostle sets downe these two notwithstanding he gaue God thankes for euery blessing they had receaued Perticularly he first bindeth and limâ—teth faith to Christ is the obiect of faith the obiect which is CHRIST by whom by our faith we lay hould on God and his promises therefore CHRIST saith Beleeue in God but beleeue Ioh. 14. 1. in me also as if he should say ye cannot beleeue in God vnles ye beleeue in me first for none can see the father but by the sonne And as the Apostle saith God dwelleth in light that none can come vnto but by 2. Tim. 6. 16. CHRIST without whom we are vnto God as stubble to the fier And as a man cannot looke on the sunne without Note hurt of his eyes vnles there be a cloud betweene so God the father sonne and holy Ghost is as a sunne that vnles the cloud of CHRIST the mediator come betweene vs we cannot behold the sunne-shine of Gods glorie And without the screene of CHRISTS mediation we cannot come neere to God which is Heb. 12. 29. a consuming fire Now by CHRIST we come neere to God boldly and lay hold on him Doctrine Further here he sets forth that we are not to beleue in any but CHRIST not in any Angel or Saint as the Virgin Mary as the Church of Rome and the Papists wretchedly expound the Articles of our faith For faith onely layeth hold on God and cannot be communicated to any Indeed loue spreadeth it selfe to men but faith is onely in Gods promises For as it is said Thou shalt â—oue the Lord thy God Deut. 6. 5. Et. 10. 20. and him only shalt thou serue and sith faith is the chiefest worship and seruice of all and the instrument of Math. 4. 10. all true worship it ought onely to layd hold on God in CHRIST Loue to the Saintes here we see to whom loue properly belonges namely to the Saintes who are as we haue heard iustified by CHRIST and haue his righteousnesse imputed vnto them and haue the beginning of holinesse in them which is the true feare of God The Apostle doth not here shut out all men euen those that are aliens from the house of God for the Iewes Turkes c. are our neighbours and of our flesh as the Apostle saith and therefore to be prayed for Here we are to examine our selues whether we haue true loue or no Viz. if we loue the Saints Viz. those that are ioyned to vs in the bond of Christianitie for our loue is vsually so strait laced that it cannot goe from our selues and if it goe to our wiues and those in our house yet so poore it is that it cannot goe out of our doores ouer our threshold where as we are to loue others euen those that hate vs to speake well of those that speake ill of vs. Math. 5. And our loue must be to all the Saintes to the poore aswell as to the rich whom Saint Iames meeteth with and sayeth If a poore man though of the true religion come in he is bid to goe behind the dore and to sit at our foot-stoole if one rich he is Iames. 2. 3. 4. exalted whereas true loue doth embrace euen all that doe professe the truth Here Saint Iames discouereth the hipocrisy of men in their excuses why will they say are not we to loue our neighbours and the rich men are our neighbours True he is your neighbour but if you loue him why doe you not loue him also that is poore which is more neare peraduenture if he be a professor and againe if your loue be to the rich because of the commaundement of God then ye will loue the poore aswell as the rich As if for the loue of God ye abstaine from adultery theft murder c. Then ye will abstaine from all other sinnes which are of the same nature all the commaundements being of the same nature comming from God who is one and the same and therfore if I abstaine from one sinne for the loue of Note Gods sake I will aswell abstaine from another for that cause And therefore this condemneth the common practize of men that being blamed for some one sinne as drunkenesse c. will say I am no theefe no murderer c and so will iustifie himselfe But if he haue no conscience of that sinne he is guilty of all Iames. 2. 10. other Indeed a man by infirmity may faile and be inclining to one sinne more then to another but if he haue no strife against it nor hatred of it it is a sure token that he is guilty of all other sinnes and hath no true hatred of any He confirmeth their faith and loue by the true end that there being a true end of
beginning Eph. 1. 4. of the world but that was in regard of CHRIST in regard of our selues he hated vs we were his enemies And had it not been for the loue in CHRIST Eph. 2. 1. 3. 12. we should not haue abidden in his presence but had been consumed and therefore we haue to praise God that in loue he spared vs so long till he called vs and sent meanes of calling vs. It followeth Mind We were enemies therein which is the principall part of the soule and therefore we were much more enemies in the inseriour faculties in our grosse affections of feare anger and in regard of loue and also of our bodie Doctrine Doctrine We learne that seing we are thus enemies there is nothing in vs but corruption and enmâ—ties in our thoughts words and deeds Which is contrary to the Papists which will make vs that we can merit at the hand of God by our good works But if the tree be corrupt what shall the fruite be For the reconciliation by CHRIST we haue heard Verse 22. of it before The end of our reconciliation is in the Luk. 1. 74. 75. next words expressed which is sanctification which is the end we why are redeemed This the Apostle setteth out by the three words The first word signifieth that which is not earthly Hagios holy not earthly of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. that our minds should be caried from earthly things to heauenly The second is without spot viz. not a man that is not charged with blame but which being blamed is not truly nor iustly blamed The third word signifieth a man that cannot be iustly brought into iudgemeÌ„t before the magistrate or before the Church Signifying that a man not onely may befree froÌ„ great crimes but euen from all that may be reprehended by other inferiour men And here is ment not onely to walke vnblamable before men but euen before God to walke vprightly and sincerely So that sanctification is the end of our redemption That the Gospell should not be euill spoken of Doctrine Here is confuted Iustification by good works For seeing good works are the end and the effects of our saluation and come after our redemption they cannot then be the causes of the same and as the fruite commeth after the trees so doe good works after from righteousnesse which is as the Tree that beareth Phil. VII them The end of the tenth Sermon The eleuenth Sermon COLOSS. 1. V. 24. to the end 23 If yee continue grounded and established in the faith and bee not moued away from the hope of the Gospell whereof ye have heard and which hath bene Preached to euery creature which is vnder heauen whereof I Paul am a Minister 24 Now reioyce I in my sufferings for you and fulfill the rest of the afflictions of CHRIST in my flesh for his bodies sake which is the Church 25 Whereof I am a Minister according to the dispensation of God which is giuen me vnto you-ward to fulfill the word of God 26 Which is the mystery hid since the world beganne and from all ages but now is made manifest to his Saints 27 To whom God would make knowne what is the riches of his glorious mysterie among the Gentiles which riches is CHRIST in you the hope of glory 28 Whom we preach admonishing euery man and teaching euery man in all wisedome that wee may present euery man perfect in CHRIST IESVS 29 Whereunto I also labour and striue according to his working which worketh in me mightily THe Apostle hauing set forth the redemption brought vnto vs by our Sauiour and hauing shewed that the Colossians had a part in that redemption hee commeth to set forth vnto vs a condition Whereupon his grace and mercy of God is bestowed vpon them viz. no other but this If ye continue grounded and setled in the faith and be not moued away from the hope of the Gospell yee haue heard of c. The sense hath bene before metaphrastically set downe The summe containes an earnest exhortation and effectuall vnto constancy and abiding in the truth they haue receiued First consider the exhortation which Saint Paul giueth to the Colossians and in them to all the children of God to abide in the true faith Secondly the reason and grounds whereon this exhortation is laid many sundry and strong First for the exhortation to continue in the truth Reasons of constancy to which men are perswaded by many reasons for otherwise they haue no part in CHRIST no part in the reconciliation or sanctification by CHRIST for this is necessary to all the children of God to continue vnto the end Therefore Math. 24. our Sauiour speaking of the great troubles which should come saith he that continueth to the end shall be saued We see Math. 23. 13. example of those that hauing professed go backe leese their hope and the comforts of Gods children Lâ—ts wife though she went not backe but desired to Gen. 19. 26. go to Sodom in regard of wealth riches therefore our Sauiour saith Remember Lott wife Luke 17. 32. Thus wee see the children of Israel in Exod. that though they went out of Aegypt with ioy and gladnesse yet feeling after want of meate in the wildernesse Exod. 16. 3. Heb. 3. 17. 18. wished to returne into Aegypt and therefore it is said they should not enter into the Lords rest viz the spirituall Cannan Let vs beware therefore of Apostacy and that wee runne not in vaine For it were better wee had neuer professed at all then hauing once professed the truth afterward to fall away 2. Pet. 2. 21. 22. and to returne like a dogge to his vomite It is a great matter to enter into the profession of CHRIST and if wee doe not continue but depart from it it had bene better we had neuer knowne nor professed it Therefore wee reade in the Actes that Barnabas admonish'd the brethren of Antioch to continue in the grace of God Acts 13. 43. One notable degree of contiuance is to haue a Note purpose to continue and therefore those that haue not this purpose to abide in the truth come life come death but rather purpose if an other time should come they are as ready for that as for this they are nothing but hypocrites and haue a witnesse in their owne heart of their condemnation And we must not onely haue a purpose but wee must labour to bee strong and vse all meanes for the confirming of vs calling on the name of God for it For Peter had a purpose indeed not to deny CHRIST but to stand for him but yet he denied him grosly because he did not call earnestly vnto the Lord for strenght neither did vse the meanes of absteyning himselfe from danger before hee was called but would needs runne into danger to the high Priests house and leane too much vpon himselfe Doctrine Againe we learne
from the naturall man The drift of all which commendation of the Preaching of the Gospell and of CHRIST whom the Gospell doth Preach set forth vnto you is that no man by apparant and perswasible speeches do transport you Where if you aske how I that neuer saw you should be thus carefull of you and should care for you so much that neuer came to see you know that although I be absent as touching the flesh yet I am present with you as touching the spirit reioycing to see your good order and pollicy of the Church caused from the soundnesse of faith which is towards CHRIST Wherefore as you haue receiued the Lord Iesus Christ so let it appeare by your conuersatioÌ„ as in al other things so in holding fast the truth of the Gospel Being rooted and builded vpon in him strengthned in the faith according as you haue bene taught of Epaphras abounding in the same faith and that with thankes-giuing for the mercy you haue receiued in CHRIST This is the sence The parts are A particular declaration of his care for the Colossians together with An exhortation to care for themselues that they be not caryed away with any wind of false doctrine contrary to that he hath declared and which they had learned of Epaphras The sum wherof is a preparation of the hearts and minds of the Colossians to receiue the rebuke reprehension touching the errour corruptioÌ„ among theÌ„ First here is a declaration of the Apostles great care towards the Colossians others of their neighbours countries Phrigia and Laodicea Secondly an exhortation that they should haue care of themselues For the first here is an application of all that he had spoken before generally that he tooke them to witnesse that the care and loue which hee had was to them-ward Doctrine So that it is necessary that the Minister should haue the loue of the people make knowne vnto theÌ„ his Note louing affection before his reprofe can settle in their hearts it is necessary that the perswasion that hee doth it in loue be entred into them Of the great strife and agony A similitude taken froÌ„ the custome of the Country where at certaine times there was a great meeting to wrestle run for mastery So that as they which did venture this strife vse all their strength and might to get the mastery and so likewise in dangerous fight which they had euen to bloud Hereby the sheweth the exceeding paines and great care he had for them therefore the Apostle besides the outward thing of banishment scourgings shipwracks c had also a great troupe of enemies within viz his exceeding cares which he tooke that troubled him exceedingly His care appeared not onely in earnest prayer continually but in writing exhorting perswading theÌ„ to continue go forward c. And these cares he coÌ„pares to an army or troupe of enemies which met with him conteÌ„ded with him such was his care And no doubt that seeing his charge was through the whole world it must be great For as the Church is said to trauell in Reu. 12. 2. bringing forth children so the Apostle trauelling of so many euen through the whole world it being coÌ„mitted vnto him must needs haue great care paine Heere wee see the exceeding loue of the Apostle that seeing he was absent and had neuer seene them nor they him yet his care was so great he commendâ—th his exceeding loue For the sight of misery doth greatly increase the affection care the eye the eare beingthe dores by which pitty enters in The cause wherefore he cared was that they might be coÌ„forted in spirit Now in so much as his care and loue apeared by his writing which coÌ„sisted of the Gospel Doctrine It sheweth that there is nothing in the world that ministreth sound comfort but the Gospell For as for pleasures wealth good-cheare c. they bring no sound coÌ„fort but are like to a flame that is soone out or smoake in the top of the chimny that soone vanisheth away or like the fat of lambs that when a little heate of affliction coÌ„meth melteth But the coÌ„fort by the Gospell standeth by one in all affliction yea in death it selfe it is a continuall feast And therefore in Mat. 22. 2. the Kingdome of heauen is compared to a Feast yea to a Kings feast at the mariage of his son where no delicate fare can bee wanting but by his commandement will bee brought So S. Iohn saith 1. Ioh. 1. 4. Acts 2. 46. This we write that your ioye may be full In the Acts we reade that those that were called though they were hated of all yet met together participated in eating of meate and did eate their coÌ„mon meate with great ioy This is vsual in the Acts that where the Gospel came was great ioy and comfort and therefore when Philip came to Samaria they receiuing the Gospel were Acts 8. comforted So that that comfort which is in sin as adultery c. is wretched the beginning of sorrow that which is in lawfull outward things is but momentany But this peace which Christ giueth is constant My peace saith he shall neuer be taken away The first cause of this coÌ„fort that we receiue by the gospel is the knowledge of the truth of the Gospell as hath bin deliuered in the chap. before for it is a notable coÌ„fort when a man knows which is the word of God what God hath coÌ„manded it is a comfort to doe it when he knoweth it is commanded by God and contrariwise it is a comfort when it is knowne what is forbidden Whereas on the contrary to the children of God it is a great anguish to be ignorant what to doe in Gods seruice and what course to take which might be pleasing vnto God Secondly not onely knowledge but perswasion which next followeth to know that the promises shall come to passe and the threathings shall be performed to be assured of it Thirdly but especially acknowledgement is matter of most singuler comfort when he not onely knoweth and is perswaded but applieth it to himselfe this is notable comfort for what profit is it to a man to know this is good for him and hath it not to be in a dungeon and to know the Sunne-shineth and yet to haue no light and to be an hungry and to know there is meat and bread and yet to haue no part this is rather matter of greater grief An other cause of comfort is loue which is compared to the iointures of the artificers that when they build any house by the ioints they set all the parts together Or rather to the ioints of the body wherby euery part being ioined are in peace whereas if one be out of ioint it is a paine to all So is the ioyning of Christians by a true louing affection one towards another In whom are all the treasures of wisedome Verse 3. and
baptisme Not that baptisme doth it but baptisme is the seale of our burying with CHRIST For the properties of the thing signified is often giuen to the seale As in the Lords supper the name of the signe bread and wine is giuen to the thing signified which is the body and blood of CHRIST And baptisme is called the washing away of sinnes for as water washeth the filthinesse of the body so doth the blood of CHRIST signified by the water wash away our sinnes So here to be buried is giuen to baptisme which is onely the worke of the spirit of God by faith in CHRIST which doth bury sinne in vs. Baptisme doth represent our buriall vnto sinne because though it be not vtterly killed so long as we liue yet it is weakened In the Rom. 6. it is said that we are dead buried and raised vp in baptisme viz. baptisme sealeth all these vnto vs. But it is to be obserued That he maketh choise of the buriall onely rather then the death to signifie the truth and assurance of our mortification Note that our mortification is certaine true and without all dissimulation it is indeed a hatred of sinne For as men may seeme to be dead which are not so indeed but if they be dead and couered then we are assured they are dead indeed so true mortification is here signified to be a true hatred of sinne And that was in times past notably set forth by the custome in the primitiue Church their descending into the water which signifieth death to sinne and remayning in the water their burying to sinne and rising out of the water rising to righteousnes So that here is shewed what ought to be true mortification A simile For there may be some in a swone or trance which seeme to be dead yet reuiue againe so there are many that thinke thēselues dead to sinne if they can abstaine frō some sinne they haue vsed before doe some good things they did not before yet it doth not follow that they are therefore mortified for they may doe it for some sinister cause for hope of gaine c. and after fall to it againe and therefore it is necessary that there be a burying viz. that for conscience to God for the feare of God and loue of him that he hath bene mercifull vnto vs we mortifie sinne and walke in holinesse of life to continue in it which mortification importeth For he that continueth in mortifying sinne he Note onely is truely mortified Therefore acts 14. 21. strengthened the disciples and exhorted them to continue Doctrine Here also we learne that baptisme is the same to vs that circumcision was to the people of God vnder Verse 1. the law where we haue to confute the wretched opinion of the Anabaptists which will not haue any Anabaptists Erre baptised before they come to yeares of discretion but if they vnder the Law circumcised vnder age then now we may baptise vnder the Gospell them that are Infants Againe in the Parents if one be faithfull their children are holy and much more 1. Cor. 7. 14. both being holy sanctifie their children therefore to be baptised Obiection Obiection But it is said that the Apostles baptised it is said they baptised households but no mention is made of children they are not named Answer Could they baptise whole households Solution and not baptise children Againe in that baptisme is the same to vs that circumcision was to the Iewes why shold not our children be baptised as theirs were circumcised This doctrine serues also against the Papists that Verse 2. thinke that children vnbaptised are damned But The Papists errour conuicted that can not be because there was no such thing to be feared of those that died before circumcision being the 8. day For we see the Lord commanded that circumcision should not be before the 8. day to the end that the children should be strong to abide the great smart of the wounds now if as many children as died should be condemned the Lord should haue prouided ill for his people that for a small temporary comodity would depriue them of euerlasting life 2. Sam. 12. Dauid before his sonne died he had 2. Sam. 12. 16. 17. 20. 23. fasted and laene on the ground after he heard that he was dead he rose vp and washed his face and shewed himselfe comfortable and did make profession that he should goe to him Whereby it is euident he was perswaded he was in peace whereas we see that he mourned for his sonne Absolom Whom he loued as dearly because he feared his condemnation for that he had liued and died wickedly Againe if the children be vnbaptised it is not Note theirs but their parents sinne and should it be condemned for the parents cause Againe not the want but the despising and contemning Gen. 17. of the Sacrament is dangerous And therfore they onely that were despisers of the circumcision Deut. 16. were to be cut off Now the children cannot despise it and if any despise it it is the Parents Besides the Sacraments are notes of our saluation and that saluation doth not depend vpon them but vpon Gods fauour and free election before all worlds We haue heard of the benefits we haue in CHRIST through baptisme to be the dying vnto sinne and in sanctification The last benefit we haue in baptisme is the quickening of vs in CHRIST which is the forgiuenesse of sinne and iustification And therefore seing we haue both this iustification and all sanctification and dying vnto sinne sealed to vs in baptisme it appeares therefore that all the parts of our reconciliation are sealed to vs by baptisme The end of the 17. Sermon The 18. Sermon COLOSS. 2. 14. 15. 16. 17. 14 And putting out the hand-writing of ordinances that was against vs which was contrary to vs he euen tooke it out of the way and fastened it vpon the Crosse 15 And bath spoiled the Principalities and Powers and hath made a shew of them openly and hath triumphed ouer them in the same Crosse 16 Let no man therefore condemne you in meat and drinke or in respect of any holy day or of the new moone or of the Sabbath dayes 17 Which are but a shadow of things to come but the body is in CHRIST WE haue heard how the Apostle doth propound to himselfe to refute two errours one of vaine Phylosophy which appeared to men to be wisedome but not true wisedome The other was that the Colossians had crept in among them such which held the necessity of ceremonies We haue heard how the Apostle amongst other ceremonies which he confuteth beginneth at the ceremony of circumcision which confutation he hauing entred vpon proceedeth in confuting the vse of the other ceremonies Metaphrase as eating of meats drincks c. As by his death he hath gotten vs forgiuenesse of our sinnes so by the same he hath blotted out the hand writing
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
his house but bids him Gen. 20. 7. restore her and he shall pray for him for he was a Prophet And the matter of his prayer he setteth downe to be 1. that they may continue vnto the end without any slacking or starting backe 2. that they may be increased in grace vntill they should be accomplished in the end which should not be perfected before they were dissolued And further he doth testifie his zeale and care towards Verse 13. them and mindfulnesse of them which himselfe was an ey-witnesse of though not of his priuate praier After he sendeth salutations of Luke viz. the Verse 14. Phisitian not the Euangelist for then he would haue giuen him that title and he sheweth that this man is to be loued because of the good to the Church in his skil of Phisicke Demas his salutation he setteth downe but giueth him no commendation because that as it seemeth he began now to slide away which after he did shamefully Then after this he desireth them to remember his salutations to the Church of Laodicea Where Verse 15. we learne as in all the other salutations so in this that it is a necessary duty to send salutations to our Note friends especially to those of the Church which professe the truth And amongst this Church he commends himselfe Verse 15. to one Nymphas and to his house which by reason of the good order gouernement in his whole house might be called a little Church For in his house there was obedience of wise children seruants c. Where Note he sheweth what a notable mercy of God it is when a family is well ordered and gouerned that all the family ioyne together in their duties to God and one to an other and therefore this commendation by this Epistle of this man remayneth to the end of the world And therefore sheweth what an excellent commendation it is that the household ioyne togegether in singing vnto God in other religious duties And therefore sheweth our great infidelity that are so carelesse of this duty looking not for the blessing of God which he hath promised But if for one persoÌ„ as for one Ioseph in Putiphars house the whole Note house was blessed for one Iacob Laban blessed and for ten good men Sodom had been spared then when Gen. 18. 32. husband wife children and all are religious when those that command command a right and those that obey do it as they ought obseruing their duties in their place and order there must needs be a great blessing of God vpon that whole family and vpon euery one in the same After he willeth that this Epistle be read vnto the Verse 16. Church of Laodicea as that which not onely bel 〈…〉 d to them but vnto the whole Church of God being the word of God for the word of God as one saith is the Epistle of God to his creature Which teachetâ— vs Note that this belongs not onely vnto them to whoâ—â—t was sent but also vnto vs. And in that he commandeth it to be read we haue therein if there were no Note other place a manifest and plaine confirmation of the publike reading of the word in the Church Then he willeth them to warne Archippus which Verse 17. was their minister to fulfill the ministery which he had receiued of the Lord. Where he semeth to reprehend him of some slackenesse and negligence in executing the duty of the ministery where we learne that it is the duty of the minister to be carefull and diligent in the ministery which the Lord hath called him vnto and that he fulfil the worke committed vnto him and therefore must labour to increase in knowledge vsing the meanes that he may be more and more able to be of vse vnto the Church of God Ier. 48. 10. for as the Prophet Ieremy saith cursed are all they that doe the worke of the Lord negligently Which howsoeuer there it is spoken of the magistrate yet it belongeth as much also vnto the Minister Then doing his owne salutations vnto them Verse 18. He desireth them to be mindfull of him in his bonds and persecution which afterward he suffred doth in Which we haue heard of before which teacheth vs as to be mindfull of all that are in bonds for the truth sake so especially of the Ministers Lastly he commendeth them vnto the grace of God desiring the gracious fauour and blessing of God vpon them And saith Amen assuring himselfe of the grace and 〈◊〉 of God towards them that God would heare 〈…〉 yer for them and shew his fauour towards 〈◊〉 And thus much of this Epistle wherein â—e haue heard the preface and the Epistle it selfe in which the Apostle perswads them vnto a constant embracing of the pure doctrine of Christ Iesus without the mixture of mans inuentions FINIS Trini-vni Deo Gloria