heard The third and last is lying speaking when we speake not the truth to our brother but thinke one thing and speake another with the mouth That is as euill a vice as was yet any Now then brethren because this sinne of lying is so common and naturall to man and woman for all men are lyars saith the Apostle Rom. 3. 4. by nature The diuell began it and in the fall of man he spued that venome into him so that al men naturally from the beginning are lyars Therefore we will speake to you of lying howbeit not so amply as it would require yet for your satisfaction to open to you the greatnes of this sin and to begin at the word To lie it signifieth to take the meaning of the word to speak The sinne of lying one thing and thinke another in the minde It is a variance and disagreement betwixt the minde and the mouth Alas all should goe together The minde of God and his mouth goeth together and if thou be reformed to this image all will go together in thee also Now this variance proceedeth of a disagreement First it goeth asunder within the man The minde shewing the truth the will repining Now you must vnderstand that the tongue is chiefly commaunded by thy will and the disordred appetite of man and not by reason for if reason ruled it it would not speake so much wrong as it doth The second thing that wee should obserue is this To lie to speake one thing and thinke another is a sinne against God Supposing there were no more euill that followed it and that thou iniurest no bodie yet that same contradiction betwixt the minde and the tongue is a sinne against God and thou iniurest God himselfe by thy lie There is nothing then more vnbeseeming a Christian man and that is more vnworthie of the Lord Iesus then is lying For what saith he of himselfe I am the truth Ioh. 14. 6. and wilt thou then be a liar looke how thou agreest with Christ But brethren there is yet more in a lie to wit the end and respect that the lyar hath before him when he lieth and by this hee maketh the sinne the greater for this is most sure all lies are to deceiue Thou that liest to thy brother thou wilt deceiue him and oftentimes the end of thy lie is either to hurt him in his bodie or goods and substance And therefore the Apostle saith Lie not against him to hurt him Yet there is more Supposing a liar be not set to hurt his brother but to profit him As for example when a Phisition will say to the patient the medicine is sweete when it is bitter when thou art set thus way to profit him as thou profitest his bodie thou hurtest the minde for there is no wrong information but it hurteth the minde if thou make me to beleeue that that is not hurtest not thou my minde But brethren to goe forward Supposing the lyar hurt not his brother by his lie neither in bodie or goods nor minde neither one way or other yet it commeth backe to thine owne hurt Let profit come to thy neighbor as it will by thy lie yet thou hurtest thy selfe and that is a simple aduantage to pleasure any with thine own hurt and especially to displease God with the pleasuring of thy neighbour if there were no more but this thou shouldest not lie If thou get an habite to lie thou canst not speake one true word and if thou speake the truth thou wilt Simile mingle it so with fallehood that scarsely canst thou be beleeued and that is a foule fault Ye see this by experience Well then euill custome is euill And besides this thou losest thy credit amongmen howbeit at times thou speake the truth For this is true Quisemel malus semper praesumitur malus He that is once euill it may be presumed he is euer the same But what mattereth this Know yee not that a lyar procureth the wrath of God Among the rest whom God hateth Salomon saith in his Prouerbs The Lord hateth a lyar To conclude a lie of whatsoeuer sort is a sin against God yet y t ye may vnderstand this better ye shall know there are sundry sorts of lying One is pernitious tending to the hurt of thy neighbour The second is an officious lie for the good of thy brother and the third is a merrie lie for the delectation of thy brother There is none of these but they are euill howbeit they be not alike That lie that serueth to the good of thy brother is a sinne to thee and again to deliuer thy brother with a lie it is a greater sin but the pernitious lie is the greatest of all Now all commeth to this all is sin Would ye haue me insist in probation If there were no more but the commaundement Thou shalt beare no false witnes it may serue for this commaundement teacheth thee that all sorts of lies are euill in their owne nature And Paul to the Romanes chap. 3. vers 7. 8. Doe no euill saith he that good may come of it This telleth thee that that is That which is euill in his owne nature can neuer be good euill of it owne nature and forbidden by Gods commaundement that thing will neuer be made good by any circumstance in the world lay to it the sweetest salue thou wilt it will neuer be good yea if it were to saue the life of thy brother if thou lie it will not be good to thee yea though thou were able to alter the nature of a lie it is a sinne and it is a follie to thinke that the pretence of a good end will make an euill thing of it owne nature to be good Augustine saith If wee looke not simply to the nature of the action as to the end then the euill may haue a defence Therefore saith he looke euer to the action put all other things aside if it be not good say not that that action is good how beit the best thing in the world should follow it it will euer abide a sinne Further if there were no more but this naturall conscience in man it telleth thee that all sorts of lies are euill I appose thine owne conscience if thou hast any Thou wilt not so soone lie but thy conscience will admonish thee and will say to thee Thou hast sinned Brethren there is no man that will seeme to lie and confesse it but he will be ashamed of it What meaneth this but that the cōscience telleth them it is a sin Look to the children they will blush when they are challenged with a lie What is the cause of this but that the conscience sheweth them they haue sinned Ye see that a man thinketh he cannot haue a greater iniurie done to him then to say to him hee lieth This telleth him that there is a conscience within him that abhorreth a lie and that it is vnworthie of the nature of man
the gripe and holde of Christ and make thee to loue the Saints But how got they it of the which you haue heard saith he looke the word Then they got it by hearing Well you that count so little of hearing take heede to your selues they got it by the very eare and that of the Lord. They knewe it not before they heard of it No knowledge of life euerlasting by nature Thou shalt not know that Thou that wouldest liue after this life and after the fashions of it Indeede thou shalt know that thou shalt perish and dye euerlastingly Adam knew this when hee fell from God death seased on him and this was his knowledge of good and euill that he got that he knew what blessing he had lost and into what damnation he hath fallen But no sight of his rising before he heard so no light by nature of life after this life but a sight of euerlasting death and damnation Long may a sinner lye still dead in sinne before he thinke of life he is no more able to thinke of it then a dead body How got they it then by hearing What heard they a word the obiect to the care is a word or sound What word not a word of lyes of men of dreames of fables No how be it thou heare a thousand yeeres all the inuentions and dreames that Monkes in their cloisters haue dreamed build and rest on them as thou wouldest yet thou shalt neuer see life by them What kinde of word must this be then the word of truth a true word must let thee seethe heauenly life What truth is this the truth of the Gospell Euery science hath it owne truth but there is no truth that will saue thee and make thee see that inheritance but onely the truth of the Gospell and therefore the Gospell for the excellencie thereof is called the word of God and for the excellencie of the truth of the Gospell it is called the word of truth Then in a word to speake homely and familiarly to you the charter and the euidence of that heauenly inheritance is the Gospell of Christ Thou hast no other euidence looke The Gospell is the onely euidence of saluation to thy charter chest in heauen earth or hell thou shalt neuer get an euidence of thy saluation but the euidence of the Gospell Wilt thou keepe the charters of thy land and heritage on earth and close them fast vp in a sure chest and reade them at all times and forget this onely euidence of thy saluation and not care for it nor take pleasure to reade on it I denounce vnto thee what euer thou bee that thou shalt neuer see life but thou shalt bee shut out of heauen To doe this it is not a worke of thine own power nor of thine own nature and grace to drawe thee with some delight to turne ouer the euidence of the Gospell to heare it and to take pleasure in it in some measure so long as thou art from the full fruition of heauen and life euerlasting Thou shalt neuer brooke it in heauen and thy pleasure be not in some measure on this euidence whilest thou art here on earth I denounce ouer againe and that by the ministrie of this word thou shalt be shut out thou shalt not haue a furrow of land in heauen Count of hearing as you wil by hearing is your life and there is no pleasure but in the word of life and the oft turning of it ouer When he hath spoken of this Gospell he falleth out in a commendation of the Gospell you shall finde this in Paul when he falles in speaking of the Gospell he cannot be easily drawne from it No question he found the power of it so forcible in himselfe and sawe it also so effectuall in others that where hee speakes of it he cannot goe lightly from it He loued it so well and it was so sweete to him yea as it is said Psalm 119. It was sweeter to him then the honey and the honey combe Well then he commendeth the Gospell to them and there are three arguments of the commendation thereof First which saith he is come to you Brethren the Gospell commeth to vs and wee The Gospell commeth to vs and we goe not to it neuer go to it and it comes vnsent for it would bide long from vs if it stayed till we went for it and though thou wentst for it I tell thee thou art no more able to bring it then thou art able to bring the sunne out of the heauen For except the Lord send it to thee in his mercy and free grace thou shalt neuer get it But to come to the purpose Doe you scar at this Gospell that you haue heard because it is Epaphras that hath founded you you doe euill would he say Therefore he saith ye heard of him nothing but that which is spread throughout the world And Epaphras his Gospell is that that is my Gospell which I haue preached vnto others which is the Gospell of Iesus Christ Take out here a lesson wouldest thou haue a note or token whereby thou wouldest knowe that the Gospell which thou hearest and that we preach this day is the true Gospell the Gospell that must saue the world looke if it be the same Gospell that was spread through out the world in the dayes of Obserue these Apostles or if it be that Gospell that Paul and Peter preached How shall you know if it be that Gospell of the Apostles It is a long time since where shall you knowe it better then by their owne writ Paul nor Peter preached nothing but that which they wrote Neuer a sentence of saluation was preached by Paul but all is written He preached the whole counsell of God Act. 20. I say and will affirme and will dye with it that Paul preached the whole counsell of God and wrote euery word of the same Away with the clouted inuentions of the Papists and that rabble of the cloyster Then I pray you examine all our preachings by the rule of this written word And would to God brethren that they would suffer that to be the onely touchstone Oh vaine Papist thy cause would perish if thou wouldest take thee onely to this touchstone Thou shouldest finde all their inuentions to be but lyes But thou wilt hold thee by lyes and therefore thou shalt perish and they both Then thou that findest this Gospell that is preached to be the written word of the Apostles hold thee by it and take it for the true word of God the word of life and saluation Now I pray thee as thou wouldest find life and grace in it put away all preiudice of the minister whether he be come Preiudice against the Preacher from Rome from the Pope or not and the Gospell that he preached be as good as the Gospell of Paul and Peter if it be no other stand not vpon the man if thou countest more of the man or of
12. vers 9. What Idolater Luk. 12. had greater confidence in any thing then this man had in his riches The auaritious man then can haue his confidence in nothing but in his riches Therefore in the first to Timothie chap. 6. vers 17. the Apostle saith Charge the rich men in this world that they be not proud nor put their confidence in vncertaine riches And Dauid in the 62. Psalme vers 10. saith If riches abound set not thy heart vpon them Dauid knew well that man would make a God of his riches Well if he put his trust in his riches and doth worship and honour them he is an idolater For wherein standeth the worship of God but in putting of confidence which is the inward worship of God in him Doest not thou then honour riches when thou puttest thy confidence in them yea certainly yea I say none will goe beyond him in that Looke to him that will put his confidence in an Idoll most an auaritious man shall goe beyond him and ouermatch him Ye will moue another question Is there no other vitious man an idolater Is not the ambitious man an idolater puts hee not his confidence in his honour and the belly-god in his bellie and some in the arme of men put not all these sorts of persons and many more then these their confidence in their seuerall vices like Gods are not these idolaters also I answere it is true indeede thou that art ambitious art an idolater thou that art a belly-god art an idolater and thou that puttest thy trust in the arme of man art an idolater but I say certainly not without cause hee termeth the auaritious to be an idolater before all other euen because it is most common and least counted of by reason that men most naturally are inclined thereto What is he that cannot cloake his auarice It is thriftines will the auaritious man say and why should I giue out my goods to this that why should not I keepe them well when I haue them And so they are most readie to cloake it with a colour And therefore the Apostle to let them see it is but vaine so to doe termeth this vice the greatest and more like to idolatrie then any other So that idolatrie is first and then auarice that is likest to idolatrie succeedeth and then ambition and the rest And to speake the truth it is an harder thing to draw the heart of an auaritious man from this world then it is to draw the heart of any man yea it is easier to winne the idolater from his idolatrie then it is to winne the couetous man from his couetousnes for couetousnes is bred in the marrow of thy bones Then I say againe this vice hath most neede to be insisted vpon and aggrauated For all the world will not satiate the heart of man it is onely the spirit of Iesus that will fill it Now one thing note here and so I will goe forward Certainly this aggrauating of auarice calling of it idolatrie lets vs see that the chiefe sinne in the world is idolatrie When he would make one sinne greater then another he will take the greatest sinne and set with it as here to shew that auarice is a great sinne Auarice and idolatrie compared and greater then many others he setteth it downe with idolatrie that is greater And therefore it must follow that idolatrie is the greatest sinne for that sin that is next to the greatest sinne must needs make that that sinne which is before it to bee the greatest sinne But so it is that couetousnes is next to the greater sinne which is idolatrie therefore idolatrie is the greatest sinne And therefore fie on them that leaue the true God and set vp an Idoll to worship it O that true God Idolatrie shall not leaue of to pursue them while they come home again and all the Kings of the earth shall not make them to prosper except they come home againe O then come home come home or els I pronounce it shall not be the Pope that shall be able to saue thee from damnation It was easie to win the idolatrous Gentiles but to winne false Christians from their Hard to cōuert Papists from idolatrie idolatrie of al things of the world it is one of the hardest Wilt thou not be wonne by the light and truth of the word that iron rod shall bruse thee together Now to speake something of these members will ye see the obiect of these-foule affections The obiects are two in number The first is pleasure the very pleasuring of the flesh The second is profit and gaine There are the two The lust is occupied about pleasure and this desire is occupied about profit and so the two obiects are pleasure and profit Now it is true the Lord that hath created all things hath created thee with these affectations of pleasure and desire of these things in this world so that it is natural to desire the things of this world and to take pleasure in them And the Lord that hath created thee so hee hath giuen thee pleasure and profit and such is his liberalitie towards thee that hee alloweth that thy affections be satisfied so be it that thou vse all to his honour and worship whether thou eate or drinke or whatsoeuer thou doe and that in vsing thy libertie with an vncleane heart thou defile not the good gift of God otherwise of necessitie these foule affections must be double sinnes Thou sinnest doubly not onely in thy lust but in the liberalitie of God thou sinnest in harlotrie and in ingratitude against God The Lord hath permitted thee to haue riches And the Lord shall say to the harlot permitted not I thee to haue pleasure but thou wouldest not take it as I commaunded thee but thou wouldest perseuere in whoredome from one to another and Inordinate affection so pleasure thy selfe in vncleannes which I haue forbidden thee And likewise he shall say to the auaricious permitted not I thee to haue riches but what hast thou done Thou hast made a god of thy riches and serued them whereas thou shouldest haue knowne me for thy God and me onely shouldest thou haue worshipped and therefore thou and thy lust and thou and thy profit shall both to hell in my hot indignation and as one affection that is foule bringeth many sinnes with it so it bringeth double iudgement with it Beware then and marke well these affections that they bee not in excesse and passe measure This inordinate affection to the foule lusts of the flesh and the gaine of the things in this world telleth vs that the corruption of nature and of these affections is more bent to an excesse passing measure then to a defect in nature There are some things that are in excesse and some in a defect but this corruption that is in man tendeth more to an excesse then any other thing Man is readier to offend in ouer great
because man is created to the image of God and God is truth So euery lie is a sin before God Alas when Christ in the 12. of Mat. vers 36. saith that we shall giue an account of all this vaine talke and idle words that defile the care and fill it with clattering and glauering from morning to euening how much more shall a liar giue an account of his lies So to conclude all lying is sinne of what sort soeuer it be Therefore vse it not neither in iest nor earnest I am not ignorant brethren but this matter hath bin reasoned of old euen by the learned to excuse some kinde of lie especially this officious lie that is for the good of their brother they want not arguments and especially the examples of the Scripture The Midwiues lied to Pharaoh Exod. 2. Rahab the harlot lied to her owne townesmen to saue the spies 1. Iosu chap. 2. Dauid to saue his owne life being in the Court of the Philistines hee lied 1. Sam. 21. he fained himselfe mad Now say they we cannot say that these godly persons sinned in all this seeing the Midwiues were highly rewarded Rahab was saued when all the towne was spoyled This is an apparant argument Now brethren grant this that they lied as it is doubted whether they lied or not yet it followeth not that they sinned not I say to you they sinned in lying The midwiues sinned in lying Rahab sinned in lying and Dauid in that counterfeiting and it was not the lie it was not the infirmitie of the which the lie proceeded that the Lord rewarded no the Lord forgaue the lie but it was that pitie and feare of God that was in the women that the Lord rewarded Therefore their lie is not set downe to thee for imitation but that thou shouldest flie it Doe the good they did but by another meane Doe not euill that good may come of it No doe the good but vse the lawfull meane I doubt not but these women asked mercie for their lie if thou be so straited that thou liest aske mercie if it were that thy lie were to saue the whole countrie aske mercie for it for it is an offence to God Now a question and so to go forward We see here if we haue concluded with the Apostle that it is sinne to lie in any sort ye will aske is it a sinne to conceale the truth to hide the truth Sinneth the man that telleth not all the truth I answere there are two sorts of truth one of religion and another of policie Of concealing a truth concerning this present life If thou aske about religion I giue thee a distinction If thou be vrged to giue a confession of thy faith thou art bound to conceale nothing otherwise thou deniest the Lord Iesus and as thou deniest him thou forswearest the truth so sinnest grieuously Beware then of this though the fire should be set before thee for the telling of the truth when thou art vrged thereunto rather be content to goe to the fire then thou shouldest conceale one iot of the truth of Iesus but tell all the truth then But againe if thou be not straited with a confession it is lawfull to conceale yea to cast out the truth in euery place and to euery person it is to cast pearles before swine As for the matter of policie I answere with a distinction also If before a Iudge thou be charged to Confession of the truth in religion and policie publike priuate depose the truth thou art bound not to conceale a whit of it and thou that concealest and wilt not tell the truth thou resistest the ordinance of God for it is God that chargeth thee in the Magistrate But if one priuate man haue to doe with an other and standeth not before a Iudge it is lawfull to hide a part of the truth for I tell you all the truth would not be told at all times to euery man yea it is a sinne to tell the truth at all times Saith not the Apostle Charitie couereth the multitude of sinnes Now I end it with this word let no manner of lie proceed out of thy heart let no man be deceiued by thinking that to lie is a matter indifferent no no alas we are ouer readie to thinke so But I admonish thee if thou vse to lie in light things thou wilt bee brought on to lie in the greatest things yea if it were in matters of saluation Beware then of it Now to goe forward he returneth to his argument tending to mortification and it is taken from the regeneration begun There are two parts of it the first part is in putting off the second is in putting on The meaning is ye haue begun to put off the old man the euill affections of your nature therefore continue in putting it off otherwise it had bin better for you that ye had neuer begun the work of your regeneration Then brethren the lesson is regeneration once begun would be insisted in vntill thou end it begin once to be holy thou must end it begin once to put off this old man thou must hold him off and put him away that thou see him no more And beginning once to put on the new man thou must hold him on Perseuerance still otherwise to begin and not to goe forward is double iniquitie to thee It is better neuer to begin except thou make a progresse vntill thou bee glorified For hee or she that beginneth and then commeth backe againe are in hazard if euer they come forward againe It is easier to bring one forward Relapse that neuer came forward then it is to bring one that hath once begun and then hath reuolted and made defection Reade the Epistle to the Hebrues chap. 10. vers 26. of this apostasie But to marke the words Seeing saith he ye haue put off the old man with his workes The word is borrowed from cloathing for properly the cloathing is put off Therefore the word importeth that this old man is a kinde of cloathing and being a cloathing Simile ye see the thing neerest man is his cloathing This old man it may sit neere thee and sticke close to thee yea thy coate and shirt sit not on thee so neere as this old man The coate couereth thy outward skinne but the old man cloatheth thy heart and thy marrow so that there is not one bit vncloathed of thee Thou wast borne without coate or shirt Note of our corruption but thou art bred with this old man cloathed with this old man from top to toe Then seeing this old man is a cloathing he is not of thy substance either of bodie or soule Thy cloathing is not of thy substance no more is this corruption that is thy old man of thy substance and so it is a follie to say that originall sinne is in a substance But what is hee then he is a corrupt qualitie and sitteth so fast to thee
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
if faith ioyne them not if thou wert all my kinne if thou haue not one faith with me we cannot be ioyned together And therefore considering this whatsoeuer thou bee that wouldest labour to conioyne a bodie with the Church striue day and night to bring that person to the faith of the Church For he will neuer be conioyned with the body that hath not this faith of the body But let vs marke the words All riches a high word of the full assurance of vnderstanding To begin at this hee calles faith Faith is an vnderstanding The wofull state of such as be ignorant of the Gospell an vnderstanding Faith is not ignorance and blindnes but it is an vnderstanding and thou that art altogether ignorant of God and of Iesus Christ thou hast no more faith then a dogge Bragge as thou wilt of it ignorant men will begin to crake of faith as though they knew it Faith is an eye that seeth more cleerely then all the eyes of the world It is a light Faith is an eye and vnderstanding the eye of the soule whereby we see God and his sonne Iesus Christ our Sauiour yea faith is more then an vnderstanding it is a certaintie of the whole truth of God especially of the promises in Iesus Christ When thou art sure that euery word of the Gospell is true that is the assurance of faith and with this there is conioyned a heartie imbracing of the heart for when thou art sure of the promises O how the heart wil fold about y e promises of God! Haue you not assaied it yet Whē the heart hath assurance of the truth O how it wil cleaue to it For as it is said A true saying is worthie to be imbraced Now faith is not onely this full assurance but it is a riches The beleeuer most rich and most ioyfull Ye that would be rich take heede faith is not a poore thing a beggerly thing A faithfull bodie is no begger but he is rich But yet more he calles it not only riches but he calles it all riches So there is no riches without it thou that hast not faith hast no riches for howbeit thy hand be full yet if thou want faith thy hand is emptie He that hath not faith is euer poore and the beggerliest creature that is but he that hath faith giue him but a coate on his backe he is rich enough and he is the ioyfullest body that euer was ioyfuller by ten thousand times then these worldlings that gruntle on this pelfe of this world Well well then get faith and thinke that without it thou art not rich for if thou haue an emptie bag in thy hart thou art but a poore miserable creature Brethren ye heard how Paul speaking of this mysterie of the Gospel he called it the riches of God hid now speaking of faith he calles it riches also and all riches So I see all is riches Iesus is riches all things concerning Iesus be riches That mysterie of him is the riches of glorie This faith and full perswasion is riches And therefore wilt thou be rich seeke to Christ seeke to this Gospell swallow it vp seeke to faith And be not content till thou hast got a heartfull of this faith of Iesus Christ and then I promise thee thou shalt be rich and more ioyfull then if thou hadst all the world howbeit thou leaue not a peny behind thee Now to come to the rest of the words that I haue read they tend to the declaration of that that is spoken especially of the riches of faith Defining first the riches of faith hee cals it the knowledge that was hid vp in a mysterie and at last reuealed to the world to the euerlasting consolation of the world Then I see this faith is a relatiue to the mysterie that is to the Gospel and to speake it so the obiect of faith which faith seeth and vnderstandeth is the Gospell Now concerning this mysterie you heard before it was the riches of glorie Well if the obiect of faith bee the riches of glorie of necessitie thy faith must be glorious rich For a rich obiect makes a rich knowledge The Gospel the obiect of faith Knowest thou all the Sciences in the world all is but beggerly knowledge if thou want the knowledge of faith Therefore thou who wouldest know striue to know this rich mysterie for it shall giue theefull riches Now in the words God the subiect of the Gospel following he insists vpon this subiect of faith It is the mysterie of God then the subiect of it is God O that is a faire science that speakes of God! All other sciences that speake of the creatures it is but of dirt they speake of in respect of him who made them all One will come of and speake of the earth of fishes and paint out a faire storie of this King or that King of cornes of lands and that will be his subiect Another will goe vpward and speake of the heauen and starres but what is all that in respect of that glorious Creator but dirt So this Gospell of Iesus Christ is onely the eminent science that mounts The Gospel the science of sciences vp aboue all sciences And therefore this mysterie and this Gospell that speakes of this subiect must be glorious albeit the coate of it be but sober and simple howbeit it be preached by simple men and therefore our great men thinke nothing of it But if thou saw the glorie and riches that is in this Gospell O thou wouldest seeke it before all riches and all glorie It would be thy ioy day night teach it who will Well then take the Lord Iesus who is offred to thee in this base clothing as thou wouldest be partaker of him in glorie when this coate shall be shaken off The Apostle hauing made mention of God he leaues not off so but laies him out in two glorious personages and saith God euen the father and of Christ. God saith he that stands in these two personages glorious and equall in glorie the Father and the Sonne So what place would ye haue to know the Christ proued very God Godhead of the Lord our Sauiour if this place will not tell you For when hee hath set downe the Father to be the onely true God he sets down his sone Iesus Christ to be God equall with him in all things euery way So that Iesus thy redeemer he is so man that he is God glorious for euer I see againe there is no true vnderstanding of God but that whereby hee is knowne distinct in persons It is not enough to know that he The true knowledge of God is one in essence but if thou know him well thou must know him distinguished in three persons the Father Sonne and holy Spirit all eternall all equall in power glorie and maiestie onely one true and euerliuing God If this brethren be the true knowledge of God as
of grace or two or sixe or seauen for there is no facietie till thou get that sight of the countenance of Iesus in the heauen as he is Now he ioynes with this aboundance thankesgiuing as if he would say as thou findest thy faith grow euer thanke him that giues thee it For these two are inseparably coupled together so that if you take thankes away there will be no abounding of faith Thou that canst not thanke God thou hast no faith thou that canst not perseuere in thanksgiuing thou growest not in faith For thanksgiuing is an vnseparable companion of faith Growest thou in thanksgiuing thou growest in faith True signes of faith for it is a plaine argument of the growth of faith in thee Hast thou a pleasure to pray and to aske and to thanke God thou canst not get a surer token of the aboundance of faith then that Then thou maist reioyce and say Praised be God my faith growes and I shall get daily a cleerer sight of the face of Christ and so shall be made conformable to my Sauiour the Lord Iesus Now the Lord worke this grace and earnestnes in our hearts for this his Christs sake To whom with the Father and the holy Spirit be praise for euer Amen THE FIFTEENTH LECTVRE VPON THE EPISTLE OF PAVL TO THE Colossians COLOS. Chap. 2. vers 8. 9. 10. 8 Beware least there be any man that spoyles you through Philosophie and vaine deceit through the traditions of men according to the rudiments of the world and not after Christ 9 For in him dwelleth all the fulnes of the Godhead bodily 10 Andye are compleate in him which is the head of all principalitie and power THe Apostle brethren hauing set downe his doctrine as ye heard in the first chapter he addes hereunto an exhortation and admonition He hath exhorted to perseuerance in faith now hee admonisheth to beware of false teachers and of false doctrine He began his exhortation in the first chapter then hauing spoken something of himself partly in the first partly in the second he returnes and giues this admonition to beware of false teachers Then after he returnes to the exhortation again calling vpon them to be constant in the doctrine once receiued Now in the text that wee haue read this day he returnes to the admonition admonishing them to beware of false teachers Then briefly to come to the words Beware saith he least there be any man that spoyles you The word in the originall language signifies Let no man The sense of the word spoiles carrie you away as a pray The word is borrowed from robbers and theeues that come vpon a folde of sheepe and carrie away the sheepe as a pray Euen so false teachers are naught else but robbers brigands theeues that come vpon the sheepfold of the Lord Iesus and carrie away his sheepe as a pray The manner how they doe this is not by strong hand or by violence but it is by Philosophie by deceiuing of the sheepe and snaring of them first by sophistrie and then when they haue snared them and trapped them they binde them and so take them on their shoulders and they goe on willingly being deceiued Therefore wouldest thou not be a pray to a false teacher keep thee from his deceit keepe thee from the Papists traditions mens Philosophie For all their religion is meere peltrie I say to thee their Philosophie that is their deceit and vanitie in doctrine The philosophie of the enemies of the Church more to be feared then their violence or power is more to be feared then their violence and power because by it onely they get their pray if thou keepe thee from their deceit they shall not bee able to take thee as a pray As for their violence if they beguile thee not it shall neuer seuer thee from the Lord Iesus Christ Yet to insist vpon this hee calles it Philosophie A faire name to be called wisedome but hee giues it as foule a name afterward when he names it vaine deceit that is vanitie that deceiues there is no soliditie in all their doctrine Search it who will Indeede it is true the wisedome of man so long as it is within the bounds of things that are earthly and worldly things naturall things concerning policie it will haue some soliditie but so soone as the head of a man albeit neuer so ingenious and learned reacheth without the bounds of earthly and naturall things begins to climbe vp to heauen and to seeke out God and his worship there the head of man vanisheth and becomes foolishnes O how great distance is there betwixt the wisedome of God and man Therefore Paul to the Romanes chap. 1. 21. speaking of the wise Philosophers seeing to be wise saith they became starke fooles Diuine Plato a very foole in the knowledge and worship of God and all the rest fooles concerning God Yet brethren he saith This wisedome of theirs is deceiuing Although it be vaine notwithstanding it is effectuall to beguile thee because it will seeme to be wisedome and it is dyed with the colour of wisedome so that if thou wilt looke on it at the first face it wil seeme wisedome for outwardly it hath a fairer shew then the greatest wisdome of God So I note here alas how lightly and with how light a thing is a bodie deceiued Follie will seeme wisedome and vanitie will seeme stedfastnes vnto him There is none borne otherwise if he haue no more then his natural birth So there must be a deeper ground of this matter What can be the cause that vanitie and follie can so soone deceiue a man Alas if the cause were not in thee thou couldest not so soone be deceiued Thou art borne with a vaine hart and thou drinkest it vp as naturally as sand doth water If thou hadst not this nature and this vaine heart none would be able to beguile thee When I consider this O fie vpon the deceit of the world I wonder not to see millions of Papists Poperie is a naturall religion Kings and nations to be so blinded this day at the light of the Gospell for that is the naturall disposition of all men but rather I wonder to see one silly body to haue that change that he can drinke in the truth of God And if thou haue it thy selfe wonder at it and giue him thanks that hath shewed such grace and mercie on thee To go forward In the second word when he hath set down this vaine deceit he specifies it more particularly and saith Through the traditions of men according to the rudiments of the world and not according to Christ I aske the question what thinkest thou by the vainest doctrine that euer was taught I answere out of this place of the Apostle when hee hath said Traditions of men the vainest deceit in the world vaine deceit hee expounds it mens traditions so the vainest doctrine in the world is mens traditions If thou wouldest
they should mortifie their earthly members and after the generall he commeth to the deliuerie of these seueral foule affections that breake out in the bodie and the first hee nameth was fornication the second was vncleannes in generall whatsoeuer the third was one speciall kinde of vncleannes the inordinate affection the burning lust that cannot bee quencht the fourth was generall euill concupiscence Now brethren wee spake of these the last day as God gaue the grace and as this permitted leauing off the generall discoursing pertaining to the common heads of doctrine and therefore without further repetition of any thing that was spoken I goe forward This day we proceed with the fift member and then after wee shall come to the two arguments whereby hee will moue them to this mortification of the lusts of the flesh The fift member then hee termeth it auarice or couetousnes Euen as before when he had named the generall vice or member called vncleannes hee subioyned a speciall member which he called the inordinate affection the which member of affection among all parts and sorts of vncleannes is the greatest Euen so now when he hath named the general member which he calleth euill concupiscence he subioyneth the speciall called auarice which is the worst kinde of euill concupiscence in this world therefore he maketh a choise of it besides al other concupiscences in the heart of men For euen as that burning lust of the heart is vnquenchable and cannot be extinguished by any earthly meane without the spirit of Christ it will neuer be quenched so this wicked concupiscence of auarice it is vnsatiable it can neuer be filled It is like a deuouring gulfe for though it could swallow in all this world yet it would be too little for it Giue an auaricious man the whole world hee will yet craue more and this is no marueile for this world and all that are in this world are finite and bounded within termes but the desire of an auaricious man is in a manner infinite And to speake the truth if it get not God it will Nothing can fill the couetous heart but God himselfe neuer be satisfied There is nothing that will content or fill it the more he hath the more hee will craue In a word there is nothing that will be able to fill the desire of man but that infinite God And as one said well alluding to the shape of this world and comparing it with the heart of a man The world is round and circular the heart is foure cornered Therefore the couetous mans heart may fitly bee compared to a square which can neuer be compleatly filled vp by a circle though a circle be of all others the most capacious figure still there is a corner voide turne the circle which way thou wilt within the square Euen so though the whole frame of the heauens earth seas and ayre with all that be within thē were ingrossed in the gulfe of a couetous mans vnsatiable hart yet would it neuer be filled neuer contented neuer haue enough It is knowne that a quadrangle is neuer filled euen so the heart of an auaricious man being a quadrant it is neuer filled The more he hath the more hee will craue the auaricious heart will neuer be satisfied vntill it drowne the man Paul 1. Timoth. chap. 6. vers 9. speaking of them that will be rich he saith they drowne themselues There is their end Brethren if ye will compare together these two foule affections as the speciall worst members in a man certainly I account auarice farre worse and more incurable then the other As for the lust and that fire it will grow lesse and as a man groweth old it wil grow old and faile with him But as for this affection of auarice it groweth more and more and as a man groweth in age it groweth in youth the older thou art it is the younger for the more thou decayest in strength of thy members the more strong groweth it according to the prouerbe All vices grow old but auarice groweth young Therefore aboue all wicked affections this vice of auarice A prouerb requireth mortification Now slay it I beseech you and fill it vp once fill vp that gulfe And wherewith either with godlines or else it will neuer be filled Godlines is great gaine 1. Timoth. chap. 6. otherwise thou shalt neuer haue contentation I tell thee there is no other meane then to fill thy heart with godlines if thou haue thy heart filled with godlines a little thing will fill thy heart a sober supper and a sober dinner will serue thee but if thou want godlines in thy heart auarice shall raigne in thee as a tyrant and how beit he had gotten a world of things yet if he heare of any thing behinde he can not be satisfied but requireth that also For his greedines can not be filled Now to goe forward when he hath named this auarice he leaueth it not as he did the rest of the vices before simply naming it but he insisteth in it and describeth it to be idolatrie as he would say it the greatest vice that is it bereaueth God of his honour and worship Brethren it is not in this place only where he calleth this vice of auarice idolatrie but in the fift to the Ephesians 5. verse he termeth the auaricious man an idolater and Iesus Christ in 16. of Luke vers 13. No man saith he can serue God and riches Where ye may see he attributeth that to riches which is proper to God for the auaricious man honoureth his riches and is a seruant yea rather a slaue to his riches whereas he should serue his God But I say to thee pretend to serue God as thou wilt thou shalt not serue God and riches both for the words of Christ meane that when once thou beginnest to be in loue with thy riches thou biddest God farewell For thou wilt be content rather to be a slaue to riches worshipping them then to serue God as he cōmanded thee in his word Brethren ye may aske of me what man is hee that will adore his riches for he is an idolater that will adore any Idol whatsoeuer it be what rich man will fall down to a piece of money I say there was neuer an Idolater tooke greater pleasure to looke on a grauen Image then an auaritious man Auarice is idolatrie 1. The couetous man loueth his mony more then God 2. Trusteth in his mony will delight to looke on a piece of money The outward eye of him shall be so fixt on it that he shall forget his God such shall be his pleasure to behold it But to speake nothing of the outward worship There was neuer an idolater that had greater confidence in his Idoll then the couetous man in his money Remember ye not the rich man who when hee had filled his barnes My soule saith he take thy rest whereon vpon thy riches there is his confidence Luk.
with the filthines of nature that it cannot hunger for the word nor feele the sweetnes of it therefore emptie thy heart of this filth which is in it that being emptied thou maist haue some greedines of spirituall things Know you not the necessitie of this If in some measure thou emptie it not and fill it not with this word of grace I giue thee this doome looke not for a life to come For there is no fulnes of glorie except the fulnes of the word goe before in thee So if thou be not filled with the word in this life looke not to haue a life with Iesus in that day Seeing then it stands vpon such a paine take pleasure in this word albeit he be but a base sillie man that vtters it to thee for it is the meane that the Lord hath vsed to fill thy soule with and it hath pleased the Lord to put this iewell in earthen vessels therefore take heede to them 2. Cor. 5. 18. 19. 20. and fill thy selfe for els at that day thou shalt repent the time that thou wouldest not take grace when grace was offered being offended at the basenes of men in the Ministerie O let not the basenes of Christs seruants be a let to thee but be thou euer greedie to fill thy self with the word And woe be to them that would put this word away from thee and stuffe in vanities in steede of it woe to thee with thine Earldome except the Lord conuert thee in time The Lord in his mercie giue vs grace to keepe this word of Iesus and to feede thereupon To this Lord with the Sonne and holy Spirit be all praise for euermore Amen THE XXXI LECTVRE VPON THE EPISTLE OF PAVL TO THE Colossians COLOS. Chap. 3. vers 16. 17. 16 Let the word of Christ dwell in you plenteously in all wisedome teaching and admonishing your owne selues in Psalmes and hymnes and spirituall songs sing with a grace in your hearts to the Lord. 17 And whatsoeuer ye shall doe inword or deede doe all in the name of the Lord Iesus giuing thankes to God euen the father by him WE haue heard brethren heretofore of this spirituall araiment of the new man or new creature made by Iesus Christ and wee haue heard of so many parts and peeces of it as haue been thus farre reckoned vp Of mercie kindnes humilitie mildnes lenitie forgiuing charitie peace and lastly thankfulnes for benefits receiued Now in the beginning of this text the Apostle recommends that meane whereby these graces and all other such like are gotten and wrought in the heart of man The meane briefly hee Coherence calles the word of Christ the speech of Christ Let saith hee the speech of Christ dwel in you plenteously For without this word which is the instrument of the spirit of Iesus wherby he works in the heart and without the which he workes not ordinarily there can be no grace wrought in the heart For to speake The Gentiles had no spiritual grace the truth neuer Gentile had any of these graces and for any that they had they were but dead images of vertues without life for where the word is not there can be no grace life nor vertue in man But to come to the words in particular Let saith he the word of God dwell in you plenteously Then the meane of all these graces is the speech or language to take it generally that comes out of the mouth Well brethren there is no little moment in speaking and it hath no small force in the hearer either to good or euill The language thou hearest will either do thee good or euill for it enters not so soone into the eare but Speech euer doth good or hurt as soone it goes to the heart and either will corrupt or sanctifie the heart Corrupt language will rot thy heart Ephes 4. 29. if thou takest pleasure to heare it it will cause thy heart to stinke Againe so soone as we haue spoken a word of grace by speaking it it will cleanse the heart and put out vncleannes for there is not a graine of it but it is full of stinke And therfore 1. Cor. 15. 33. When he hath recited the words of the Epicures Eate say they drinke let vs take our pastime then the Apostle subioynes be not deceiued for saith he wicked speaking corrupts good manners foule speeches euil talke will make thee an euill man For first it defiles thy heart and then thy actions Againe Ephes 4. 29. he giues expresse commandement Looke saith he that no rotten speech proceede out of thy mouth vpon paine of thy life Albeit thy heart thinke it as thy heart is euil inclined to thinke it yet keepe thy mouth close and vetter it Pro. 3. 24. Keepe the mouth close albeit the heart haue vncleane thoughts not Then he saith recommending the talke that should bee spoken Speake that that is to the edification of the hearer Speake no speech but that that is gracious I will not insist in this only keepe thy owne tongue first that thou corrupt not thy selfe or thy neighbour then take heede to thy neighbours tongue least in case thou lend thine eare to his talke that thou get not a filthie heart by it But to our purpose Speech that strikes in the eare it is of great force in the heart But whose speech must this be that workes these graces which are reckoned vp Will euery speech worke it No whose must it be then Let saith he the speech of Christ be in your hearts dwelling in all plentie Then it is Christs speech O it must be the speech of a great personage that must make this operation It is his speech that will pearce downe The speech of Christ only is the instrument of grace to the spirit because he is a spirit a diuine spirit and is the maker of all spirits and therefore it is he who pearceth downe to the heart and all his words are spirit and life This Peter saith Whither shall we goe thou hast the words of eternall life Ioh. 6. 68. And therefore seeing he hath the spirit if the Auditor were neuer so dead he will make him heare The time is come now saith he in Ioh. 5. 25. when the dead shall heare the voyce of the sonne of God O then heare the word of Christ and it will giue thee life Then the speech of Christ is nought els but the Gospell which the Apostle to the Romanes chap. 1. 16. calles the power of God vnto saluation to euery one who beleeues Beleeue it and thou shalt find this power in thee For as concerning the Gospell it was Iesus Christ who was the first speaker of it first in The Gospel preached by Christ since the beginning Paradice and then to the Fathers in order and lastly in his owne person in a full reuelation hee spake this word of life Looke not then for life let none from the King to the beggar
Epistle chap. 2. 15. presently in the beginning of the fourth chapter with a graue obtestation vrgeth Timothie that in all these things hee would be earnest and vigilant saying I beseech thee therefore before the Lord Iesus Christ who shall iudge the quicke and the dead in that his glorious appearance and in his kingdome preach the word be earnest in season and out of season improue rebuke exhort with all long suffering and doctrine And afterwards vers 15. But watch thou in all things But what shall we thinke of these carelesse men that will not labour in any part much lesse in euery part carefully to discharge their dutie or those that thinke labouring now and then in some peece of their calling the same to bee more then a sufficient discharge of it before God or of othersome who as though their generall and particular vocation in the Ministerie and parts thereof were not troublesome and burthensome enough doe take and lay burthens vpon them in Magistracie in policie and I cannot tell what But wee leaue them to God to whom they must one day answere for al these corruptions and will goe forward in that which followeth which is the last verse both of this chapter and of the whole Epistle The salutation by the hand of me Paul After he had put down other mens salutations to the Church he doth in the last place mention his owne adding thereto that as he desireth them to be mindfull of his bands so he cannot but wish them all grace and goodnes from God Concerning this and such like salutations the Apostle vseth them for two speciall respects first to testifie vnto them his great care loue and good will that he caried to them being alwaies mindfull of them for good then to expresse the prayers and the wishes he made for them by which hee desired grace and all good things to bee vouchsafed vnto them for whom he prayed And concerning the salutation hee protesteth that hee wrote it with his owne Pauls care to preuent counterfeit writings hand and that to this end and purpose that it might be as a signe and seale with which he shut vp after his vsuall manner all his Epistles as he professeth 2. Thessal 3. 17. for it seemeth that Paul in writing of all his Epistles at the least in most of them did vse the helpe of a Scribe or Secretarie till such time as he came towards the end or shutting of them vp or as wee may say the greetings in the end but that hee wrote with his owne hand and that to this end that all might know by that his handwriting that it was Pauls owne Epistle and not one that was adulterous or foysted in in steed thereof For there were euen in the Apostles time some as appeareth 2. Thess 2. 2 who dissembling Pauls name spread many errors abroad and all for the corrupting of that sound and holesome doctrine which he had deliuered And should wee marueile at this seeing wee know that this is an old sleight of Satan to obtrude vnto the Church forged and bastardly writings in steede of true and all that he might corrupt the Church But as Satans malice was great herein so did Gods care and loue to his Church appeare in prouiding so for his Church that he hath by certaine infallible notes distinguished the writings of the Prophets and Apostles from all other writings of men whatsoeuer And though it be certaine that Pauls naturall and true Epistles be to be discerned from all bastardly and counterfeite ones by setting thereto his owne hand yet the authenticall Scriptures of God haue certaine other notes and marks more sure in my minde and the same also perpetuall As for example the diuine maiestie that shineth therein though otherwise the speech vsed in it be very simple and plaine Againe the heauenly puritie and sanctimonie that euery where is manifested in it the spiritual grace that appeareth therein as well in the words as in the matters thereof the certaintie of the things being before foretold and accomplished in their times the inward reuerence that is in mans heart towards them aboue all writings whatsoeuer with sundrie such like of Should be strong in vs to detest popish perswasiōs and Atheisticall opinions which we may not speake at this present Onely this wee are to know that if we feele this in truth and peace it will effectually arme vs against Papists Atheists and other corrupters some not onely deprauing the credit of the word and bringing in many bastardly writings besides to the end they might equall with or aduaunce their traditions before Gods word which is the sinne of the Romish Catholikes and othersome disgracing and discrediting the same that they might perswade men there is no heauen or hell God diuell word c. and prouoke them to liue as bruit beasts and these are Atheists but both lie vnder iudgement the first for their grosse superstition and idolatrie and the latter for their horrible blasphemie But to go from this point to some other following The Apostle addeth Remember my bands Before he come to put downe his wish or prayer for them he commendeth vnto them the memorie of his bands or imprisonment which he suffered for the defence of the Gospell And of this one precept Three respected in one precept there are many vses and that both as in regard of Paul himselfe the Colossians and others For it behoueth them in respect of Paul to thinke vpon them and him in them that so they might in earnest prayer commend him and the cause for which he suffered into Gods hand and that not onely for his owne sake that he might stand fast notwithstanding all his troubles but that the Gospell also might flourish more and more thereby And as in regard of themselues it was meete they should doe it not onely that by his example of patience they might bee the more incouraged valiantly and comfortably to beare all persecution for the truth of the Gospell but also for this that they commed him earnestly in their praiers to God and that not only for his owne cause but for the Gospels for which he was bound as appeareth both in the third verse of this present chapter and also Ephes 6. 19. And if we respect others we shal see there was good cause to moue them to doe this dutie and namely their testification of their care and loue for their brethren and their earnest desire for the glorie of God both which were much to be aduaunced in the Apostles patient carying of himselfe in his imprisonment and in his constant vndergoing and ouercomming of the same There remaineth the last words Grace be with you Wherein the good thing that he wisheth to the Colossians is grace Which word first signifieth the free fauour of God towards them in Christ next all spirituall blessings especially which What things are specially signified by the word grace from that free fauour proceede and flow to them that he loueth of which sort are forgiuenes of sinnes iustification sanctification and many others in this life and eternall glorification in that which is to come When hee saluted them in the beginning of this Epistle he wished this grace vnto them from God the father and from the Lord Iesus Christ. And now in the latter end yea in the last words thereof he wisheth them not any other good thing then the very same grace neither indeede needeth he to pray for any other thing for them because he that hath this grace hath all goodnes Whence wee may see also that it is an vsuall and ordinarie thing with the Apostle almost in all his Epistles to begin with grace and to end with it as wee say From whence also wee may safely gather that nothing in this life more excellent and more to bee Nothing more excellent or more to be wished for thē grace desired can be giuen to any man then this great goodnes of Grace which as the Apostle signifieth in so praying for it as on the behalfe of the Church So Dauid doth not obscurely declare it when hee prayeth Lord lift thou vp the light of thy countenance vpon vs Psal 4. shewing that that should be farre better then the increase of Corne Wine Oyle or all other worldly things whatsoeuer whereof also me thinketh we may render this reason For what can a man imagine that may be either profitable or necessarie to this life present or to that which is to come which wee haue not and enioy when once this grace is committed vnto vs in Christ The Apostle telleth vs 1. Timoth. 4. 8. that godlines is profitable to all things as which hath the promises of this life present and of that which is to come But from whence proceedeth godlines but from this grace Nay I will say more what good thing is there any Grace and opinion of mans merit cannot stand together where that in any case may steed vs that can come from any other cause or ground then frō this great grace Whereupon wee may conclude that the conceit of mans merit hath no place in procuring any good for vs from or before God The Apostle himselfe in this very Epistle and namely chap. 1. commendeth the Colostians for their faith and charitie towards all Saints But doth he for all that wish or pray that God would vouchsafe them a recompence or reward as due from God in the name of debt as wee would say for those fruites and workes of their charitie None at all neither is there any thing though neuer so small that he insinuateth that way either there or elsewhere in his writings Nay rather the thing that hee wisheth vnto them and prayeth for as on their behalfe is wholy and altogether grace that so wee might learne stedfastly and in euery respect wholy to depend of Gods grace and to ascribe all thereto that so in all the good things which are communicated to the Church and bestowed therevpon God might haue the praise and glorie of his owne grace through Christ Iesus Which to performe the Lord of his owne goodnes vouchsafe vs the grace for his deare Sonnes sake Iesus Christ to whom with the Father and the blessed Spirit be ascribed and giuen all glorie and praise with strength and maiestie of all people and in all places but specially of and in the Church both now and for euer So be it FINIS