the manner We have a rule 2 Tim. 2.15 Studie to shew thy selfe a workman that needeth not to be ashamed dividing the Word of truth aright Now this standeth in teaching the truth above-named with respect of due circumstance considering what is fit for weake what for strong for young for old therefore there must be a Word of wisdome as Well as of knowledge 1 Cor. 12.8 Wisdome which must enable a steward of God's House so to distribute food that every one may have his due portion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thirdly for the Time we must feed often be instant in season and out of season not onely when all things are fit but out wrastling difficulties which would hinder a Minister is bidden to continue in doctrine and Saint Paul was night and day occupied in his dutie Acts 20. Now as a Minister must teach by word so also by example five times in the Epistles to Timothy and Titus there is charge given That they shew themselves presidents of all vertue For a sheepe of all other is a plaine creature they will follow one the other to die for it So our sheepe they feed as much at the eye as at the eare which made so many halt for company when Saint Peter halted Galath 1. Now if Christ who is the riches of that glorious mysterie Vse and the hope of glory be the matter and subject of our ministery with what diligence and faithfulnesse with what care and conscience ought we to preach and you to heare of so excellent so high and so holy a subject Oh that this were considered of those that prophane the Word and make it serve their purposes many times against God and godlinesse and biting most the most godly and religious and in the Pulpit maintaining bad persons and causes Or that the people would seriously consider this who either heare seldome or heare unreverently or are not effectually moved with that they heare Their faithfulnesse and diligence appeareth in the persons to whom they preached every man that is men of all Nations Iewes and Gentiles of all sorts of all ages and sexes Where note The goodnesse of God Doct. who would have everie man taught that hee might bee saved who will have all men to be saved and to come to the knowledge of the truth 1 Tim. 2.4 and therefore offereth salvation to all men Tit. 2.11 So that no man is exempted no man excluded but he that exempteth and excludeth himselfe and refuseth the grace of God so freely offered and intended to him Which is a ground of great comfort to poore sinners of all sorts that no sin Vse 1 nor no unworthinesse in us doth exclude us from the free offer of grace and salvation by the Gospell God lookes for nothing nor requires nothing at our hands but only to be humbled to repent and come in and receive a pardon It leaveth all impenitent and unbeleeving wretches such as refuse and contemne the Gospel altogether without excuse What can they say for themselves why sentence of condemnation should not passe upon them mercie hath beene proclaimed grace offered but they slighted the opportunity and therefore justly condemned 2 Hence observe Doctr. That it is the duty of the Minister not once to teach and admonish his whole flocke in grosse and generall but also every one in particular as he may have any good opportunitie or occasion offered How farre are they from this that doe it not so much as in generall Or how can they performe this that come at their flocks but now and then and that to milke and fleece them principally for though they feed them now and then when they come among them it is evident wherefore they come by the time when they come viz. at shearing time at Easter and harvest 3 Their faithfulnesse and diligence appeares in their manner and kinde of preaching both teaching and admonishing which is the duty of every Pastor for it is a small thing to informe the understanding with doctrine except also the heart be reformed by exhortation whereof admonition is one kinde and here put for all and it goeth well with us when we can be reformed by both The manner also of performing these things declareth their diligence and faithfulnesse namely in all wisdome for as the Word of CHRIST should dwell amongst us richly in all wisdome Col. 3.16 So the Minister should minister it in all wisdome wisely considering each ones capacity age sex condition applying the Word unto them accordingly for to the Pastor the Word of wisdome is committed 1 Cor. 12.8 The shepherd may not feed or drive the young lambes and the strong ones of the flock alike neither may the Minister deale alike with the weak and strong Those that have little knowledge must be gently taught babes must be fed with milke those that have knowledge but want conscience must be sharply rebuked that they may be sound in the faith they that are cast downe must be supported and raised up the bold and presumptuous must be beaten downe upon some we must have compassion putting difference others we must save with feare plucking them out of the fire Iude verse 22. Publike sinnes must be rebuked openly that others may feare Sinnes lesse knowne are to be censured more privately An elder man or woman is not to be rebuked but exhorted as a father and mother the younger men are to be dealt with more freely but as brethren 1 Tim. 5.1 2. Publike persons are to be so dealt with that their authority be not brought into contempt Private persons may without hazard be more roundly dealt withall The want of this wisdome in the Minister oftentimes brings his ministery into contempt and his person into hatred danger or both Let every Minister therefore pray and by all good meanes labour for this wisedome Finally the end which they propounded to themselves in all their labours proveth both their diligence and faithfulnesse for it was That they might present every man perfect in CHRIST IESUS that is That they might be filled with knowledge faith and holinesse which the Apostle Ephes 4.13 calleth a perfect man and one that is come to a ripe age and full growth and stature in CHRIST This then ought to be the scope of every mans ministery to beget men to CHRIST by the immortall seed of the Word and to nourish and feed them more and more till they come to a perfect growth to initiate and to enter men into CHRIST and by little and little to perfect them that so they may present them perfect unto GOD in CHRIST IESUS Esteeming that they have never done their duty till they had presented them perfect men in CHRIST Now how great labour and care diligence and assiduity is to be had to worke so great a worke Doe they propound this scope unto themselves that preach not Secondly That preach seldome Thirdly That preach carelessely Fourthly That preach corruptly vainely and ambitiously But these
which faith layeth hold on onely CHRIST IESUS this is the only matter that Faith claspeth for righteousnesse before God and life everlasting So God loved the world Ioh. 3.16 that he gave His only begotten Son that whosoever beleeveth in Him should not perish but have life everlasting He is lifted up as the brazen Serpent that eying Him crucified we might be healed Rom. 3.25 Him hath GOD set forth for a reconciliation through faith in his bloud True it is the same saving faith beleeveth all that is set downe of GOD in the Scripture all particular promises for the passing of this life for these distinct offices doe not make three distinct faiths in us as the reasonable sensitive and naturall functions doe not make three soules in man but one whose effects are three-fold Neverthelesse Faith though it lay hold of all truth as it is taught yet so farre forth as it justifieth it buildeth and leaneth it selfe on Christ onely like as the Israelites they with their eyes did see divers things and looke on sundry objects as occasion served but so farre as they got themselves healed of the stings of firy serpents they looked with their eyes at nothing but the serpent lifted up To rebuke the worldlings faith Vse 1 which is grounded not on CHRIST crucified but such a mercy in GOD as is generally so good that it will save all The Papists their faith is grounded on their good workes with CHRIST and on the treasury of merits and satisfaction but the Arke and Dagon wil not stand together CHRIST and this stubble will not agree Wee may trie the truth of our faith this way Vse 2 it layeth hold on CHRIST Eph. 3 17. Phil. 3.3.7 bringeth Him to dwell in the heart rejoyceth in Him counteth all things drosse in comparison of Him Toward whom our love especially must be shewed Obs 2 to Saints Gal. 6.10 Rom. 12.13 Doe good to all especially to the houshold of Faith Distribute to the necessities of the Saints My good reacheth to the Saints Psal 16. all my delight is in them All in their order are to have the fruits of our love but those most who are nearest us as in nature every one is next himselfe then next to such as are of his bloud in neerest degree or otherwise made one body with him as the wife with the husband Thus in grace after GOD and our owne soules the Saints are neerest us as who are by faith and love fellow-members knit to CHRIST the Head of us all Againe a wise man will sow his seed in the best ground which will returne it with most increase So a Christian will sow the fruits of his love chiefly on the Saints for GOD taketh that which is done to them as done to Himselfe Againe this love of the brethren the Saints is a token we are translated from death to life for as this is a token the world doth not know GOD and so have not life everlasting in them because they know not His children So it is an evidence when we acknowledge such as are begotten of GOD that God hath brought us to know him who is the begetter of them To stirre us up to our duties Vse 1 our eyes should be to them that are faithfull our affections with them Birds of a feather will fly together good fellowes love one another And shall not the fellowship of grace in those that are members of one body whereof CHRIST is the Head knit the Saints together in the strongest band of love This rebuketh the weaknesse of some Vse 2 they are afraid to give any countenance to a Saint though like Nicodemus they have some good affection and liking to the godly yet they dare not be seene to hold any neere communion and familiar converse with such lest they should be thought Puritanes and favourers of men in disgrace with the State Blessed is he that is not offended at CHRIST in His poore members This rebuketh the prophanenesse of othersome Vse 3 who as the Philistims brought out Sampson when they would be merry So out must some Saint come and beare their flouts and derision when they are more pleasantly disposed Ismaeliush mockers of Isaak Yea others worse than the former hate the Saints wish there were not one in a towne of them like Cain who hated his brother to death because his workes were better than his It is an evidence of a godly heart to cleave more affectionately to those who are more godly than other And it savours of a carnall heart in a great measure when any one doth equally impart his favour If any have points of service and can apply themselves to their humour though they have small acquaintance with GOD they shall be countenanced this maketh their religion linsey-woolsey this confirmeth the hands of such in their carnall course this maketh those that are good more remisse than they should be should they finde from Christians better incouragement Davids delight was in the Saints Psal 16.3 Ps 101.6 he did purge his family of such as were unprofitable and gracelesse he set his heart on such as did set their hearts to please GOD in all things not such as could get the length of his foot were precious in his eyes Can a loyall wife take pleasure in such men who are observant and officious about her but devoid of all respect to her husband Are your soules betrothed to GOD in CHRIST and can you abide their service about you who are carelesse in dutie toward your LORD with whom you are by faith contracted this shewes there is but a forme of godlinesse or that it is much decayed when wee can like of men not as wee see them sincerely serve GOD but as their behaviour is more or lesse pleasing and contentful to our selves VERSE 5. For the hope which is laid up for you in heaven whereof ye heard before in the Word of truth the Gospell FOr the hope Hope is put for the quality of hope or the thing hoped for we are to take it here in the latter sense Observe hence Obs 1 What is a spurre quickning us to all duty the recompence which our GOD hath in store for us Heb. 11.25 26. Moses chose rather to suffer affliction with the people of GOD then to enjoy the pleasures of sin for a season esteeming the reproach of CHRIST greater riches then the treasures of Aegypt for he had respect unto the recompence of reward We faint not knowing that our labour is not in vaine in the Lord. If the Lord kept nothing in store for us we might thinke as good play for nothing as worke for nothing but no office of love no not a Cup of cold water shall goe unrequited How doth this provoke to obedience but we must not hence thinke wee merit and grow mercenary minded serving for our Penny not of love to our Father for we looke not at these hopes this recompence of reward as
at a thing wee are able to deserve by our working but as at a free gift of inheritance which GOD will give us out of his Fatherly mercy to looke at it as deserved wages maketh a mercenary servant to eye it as a Patrimony given of grace maketh a Child-like and free obedience Though therefore we have not the thought of merit yet we have this benefit by our heavenly inheritance that it is a motive to us inviting to all duty We see hence what maketh such cold working and cold devotion amongst men even this Vse 1 we see not the rich recompence which GOD will give those things of Grace did wee see that GOD will for earthly things give us heavenly wee would part with them and count that dearely sold that were so given did we see the harvest of Glory how would we willingly abide the sweate all the day long No men thinke though they will not say so that it is in vaine to serve the Almighty what profit is there We see how we may provoke our selves to suffer and doe the Lords pleasure Vse 2 looke at this gracious reward It is not a dead work to serve God we are al for what wil you give me as Peter said Lord what shall we have that have left all to follow thee If thou beest all for what shalt thou have see these hopes of eternall Glory which GOD will give thee None payeth better wages none like to thy GOD. I know worldly men thinke a bird in hand better then many in the wood that they may have in hand they onely care for like prophane Esau esteeming a messe of pottage forth with better then a Birthright but the wise hearted will looke at the time to come and esteeme a good thing though in reversion better then of a present trifle Layd up for you in heaven Obser Where our riches of glory are kept for us in the heavens Obs 2 Not in the region of the ayre where birds fly called the heaven sometimes nor in the starry firmament but in a place above all these aspectable heavens called the highest heavens Ephes 4. Hebt 11. whither CHRIST ascended Our substance our best and most enduring wealth is in heaven 1 Pet. 1.4 Our inheritance we hope for is rest in the heavens for us and that fitly for where should our house and land and treasure our whole patrimony be but where our Country is where our Father dwelleth now GOD is our Father and he dwelleth in heaven which is our owne Country who are here but Pilgrims for a season Againe what is this hope but the glorious life we looke for Now where should the life of the branches of a Tree be kept but where the roote is So where should our glorious life be hidde but where CHRIST the roote of us all is with him yea this is most meet and behoofefull for us If an English man should sojourne in France a while and had great treasure to receive would he not choose rather to have it payd him at the Exchange in his owne Country then to have it there farre from his home and stand to the hazard of transporting of it So it fareth with us it is safer that our wealth should be paid us in heaven our own Country then here where we are but strangers wayfaring for a season To make us see how safe our heavenly treasure is Vse 1 it is where the Divell cannot come as you have it in the parable of Dives and Lazarus if we have worldly wealth we count it a great benefit to have sure custody for it where the rust cannot eate it nor thiefe digge through and steale it now there is no feare of that being safe which is kept in heaven This must make us heauenly minded Vse 2 rich mens mindes are all on their Coffers and Counting houses where the treasure is there will the heart be also So if we have wealth in heaven let us Converse in heaven Our conversation is in heaven This is a comfort against all present necessities which the Saints know Vse 3 though an heire know much hardship yet this doth stay him up well thinkes he I shall come to my lands one day Children will weare homely cloathes more contentedly when they thinke they have better layed up in their Mothers Chests Whereof you have heard Obser What bringeth us to be possessed of those hopes Obs 3 hearing of them by the Gospell that is by the glad tydings of them which GOD doth send us by his messengers our Saviour Iesus Christ hath brought life and immortality by the Gospell 2 Tim. 1.10 For looke as we cannot know what is done in France till some come over thence and tell us the newes there So we cannot know what is done in heaven till GOD send down the newes of it unto us for the Gospell is nothing but newes from heaven touching righteousnesse and life eternall through faith in Christ Iesus And as when things are lost we cannot come by them till we have word from the Crier or others that they are found So our life which we have all quite lost by nature we cannot get it againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 till GOD by his * Cryers Preachers send us word of it To stirre up our attention to this word which discovereth such wealth Vse 1 if one can tell us of some rich purchase at a cheape rate of some gainefull bargaine how readily will we heare on that side The Gospell telleth us of all blessednesse in this life and that to come through faith the unsearchable riches of Christ to which all the wealth in India is but drosse and dunge Eph. 3.8 all this is reveiled in the Gospell It sheweth us how we should love the Gospell if a man tell us tydings of a horse strayed we thinke our selves beholding to him But this telleth us newes of such heavenly things as never eye saw nor eart hath heard nor never entred into the heart of man to conceive In the word of truth Obser lastly from this verse Obs 4 How infallible and certaine all the promises of the Gospell are they are a true word The Gospell is called sometimes by generall names as Law Testimony Doctrine c. Sometimes from the efficient the Gospell of GOD Sometime from the property a wholesome word a word of truth The thinges we speake of are not yea and nay but Amen constant and true This is a true saying and worthy of all acceptation 1 Tim. 1 For the Gospell is His Word who cannot lie whose Knowledge Workes and Words are all true Qu. But why is this called the Word of truth when all the Word of God is true purer then silver seven times refined Answ Because this is the most principall part of Gods Word and therefore the common property of the Word is given it by a kinde of excellency as we call the plague the sicknesse not that a headache is not a sicknesse
but it hath by a kinde of excellency the common name of all other given it because it is the chiefe of other 2. This Gospell was published by Iesus Christ Himselfe immediately in His owne Person who is truth it selfe I am the truth 3. It is so called to prevent our unbeliefe who do with this as with other good newes we say it is too good to bee true who by nature count it to be foolishnesse the Holy Ghost therefore to take us by the hand doth style it a Word of truth This serveth to strengthen our faith in the particular promises Vse 1 that God assureth us they are truth it selfe if an honest man as he is telling me any thing that is somwhat strange shall interlace this asseveration I assure you that it is very true I speake no more then I know we doe the better beleeve him in it much more when GOD shall binde Himselfe by His Word and oath and seale to it It sheweth us the power of this Gospell Vse 2 it shall prevaile against all Popery and Heresies Mighty is Truth we can doe nothing against it but for it It doth convince the unbeliefe of GODS Children and the prophane scorne of the wicked Vse 3 who thinke that these things are but golden phancies to make fooles fond with VERSE 6. Which is come unto you as it is in all the World and bringeth forth fruit as it doth also in you since the day yee heard of it and knew the Grace of GOD in Truth HOw the Gospell by Gods providence doth visite us Obs 1 not looking after it it commeth to us wenot minding it all the things of the Gospell are not once in our thoughts by nature every one of us have this Word sent to us as the whole World had at the first publishing of it How was this they sate in darkenesse as our Saviour saith Mat. 4.16 The people which sate in darknesse saw great light and to them which sate in the region and shadow of death light is sprung up we all were estranged from the life of God through ignorance Eph. 4.18 Committing sin with greedinesse God looking on this their misery sent His Embassadours His Apostles Mat. 28. Goe teach all Nations c. God also did direct them and moove them in executing this His command sometime by fitnesse of circumstance sometime by brethrens information sometime by instinct of his spirit guiding them hither and thither and hindering them as Saint Paul from Bithynia from such places as stood not with his pleasure We cannot make the Sunne rise nor set that giveth light to our bodies God doth make it rise c. So much more doth it belong to Him to raise up this light of the Gospell and carry it by His Ministers the Vehicula of it whither He pleaseth and it is an argument hereof that it is sent by God not sought for of us because it commeth where it is gaine-said As God saith Rom. 16.21 All the day long have I stretched forth my hands unto a disobedient and gaine-saying people To shew us how it is with our selves Vse 1 for thus it came to us when the most and the greatest did not send for it We must acknowledge from hence the free grace of God Vse 2 which doth visite us and send us such blessed tydings who inquire not after them We must rejoyce in it Vse 3 and walke by the light of it we are glad of the light of the Sun yea of a candle how much more should we be glad that this glorious light of the Gospell is come amongst us The faithfulnesse of GOD in his promises Obs 2 and the piercing force of this heavenly Truth God hath promised long agoe to give Christ a light to the Gentiles and a witnesse to the end of the World accordingly we see it here made good the world is visited with the Word of truth And as it letteth us see that God keepeth touch so the force of this Word is commended by this Circumstance that this Doctrine should goe through the World in so short a space yea and be fruitfull this argueth a Divine power in it that like as the Sunne getteth up like a Gyant runneth from East to West in a short space So this Sun did scoure it apace through all the Coasts of the earth The light is a piercing Creature even bodily light much more this which is Spirituall This may be further opened by showing how this is to bee meant that it is come through the World 2. What reasons there were furthering it For the first We must not understand every hamlet Town-ship much lesse every Creature in the world but the most principall parts by a Synechdoche are put for the whole as we say all the world doe thus or thus when the most parts of it do the thing and thus it might bee prooved by the acts and story how the Gospell was preached in all the quarters of the earth yea in the most remote Northerne parts Crescens in France Thomas in Germany as Sophronius writeth Simon Zelotes in our Country as Nicephorus saith Ioseph of Arimathea as Gildas yea Paul himselfe as Theodoret and Sophronius witnesse The reasons of it may bee taken partly from the great aboundance of light which is in the Gospell above the old Scriptures they being as a Candle in a darke place which could not cast its light farre and therefore was bounded within one Nation This being like the Sunne for cleerenesse speading forth the beames of it more aboundantly but in vaine the Sunne shineth to blind men The principall cause therefore was in the abundance of the spirit powred forth upon the Resurrection of Christ The instrumentall causes 1. The fidelity of those primitive Pastors 2. The lively Communion of the primitive Christians who did not hide their Candle under a Bushell but did shine as lights to others and labour the Conversion one of another See what Paul saith 1 Thes 1.8 of that people From you sounded out the Word of the Lord not onely in Macedonia and Achaia but also in every place your faith toward God is spread abroad The promises fulfilled are seales to us that the rest shall be accomplished We may amplifie our unworthinesse Vse 2 that which subdueth the World standeth still and getteth no ground with us what with negligent Pastors Christians careles of all heavenly comfort chiefely that we have grieved the spirit so with our unfruitfulnesse that he doth not delight to joy in us That the Word of God is Effectuall Obs 3 it never wanteth His fruit where it commeth Wherever God doth send it Hee hath some fruit to gather to Himselfe some whom He will make heires of Salvation It was not the ordinance of God to send the Apostles onely to ring an empty sound of the Gospell Ioh. 15.16 but to gather fruite which might abide to everlasting life Eph. 4.8 God giveth Pastors and Teachers to gather the Saints
and to build His body Though God doth send some as Esay speakes for further hardning of a people yet to some it is a sweete savour to God Some in whom His Word shall bee fruitfull to salvation whom He chiefely regardeth by it The Word is compared to Snow and showers which never fall in vaine Esay 55.10 11. As the raine commeth downe and the snow from heaven and returneth not thither but watereth the earth and maketh it bring forth and bud that it may give seed to the sower and bread to the Eater So shall my Word be that goeth forth of my mouth it shall not returne to Me voyd but it shall accomplish that which I please and it shall prosper in the thing whereto I sent it Que. Now if it be asked what was this fruit Answ It was the reclaiming men from Idolatry ignorance all sensuall lusts of ignorance and bringing them to the living God to saving knowledge to the endeavour of true Holinesse This Word is the Lords net to catch soules the immortall seede that begetteth us to God the arme of God to Salvation To comfort those that have the dispensation of the Word Vse 1 it cannot be in vaine To make us all enter into our selves and see what the Word workes in us for if not to life it will bee effectuall to death 2 Cor. 2.15.16 For we are to God a sweete savour of Christ in them that are saved and in them that perish For to the one we are the savour of death unto death and to the other the savour of life unto life Examine what power the Word hath had upon you for the killing the unfruitfull works of darkenesse and the bringing forth the fruites of the spirit in you As it doth also in you Marke how he doth apply and confirme the generall from their particular case Obser hence Obs 4 That it is good dealing with men to come home to their owne experience Saint Paul frequently doth appeale to the knowledge judgement and experience of those hee dealeth with know you not judge you c. Men doe fruitfully apprehend and easily condescend to things thus convinced Thus to instance in these points Gods preventing us with His Word the power of GOD's Word what Christian in his owne experience may not subscribe to the truth of them This closing with our audit ours is a thing too much neglected Since the day ye heard of it Observe hence Obs 5 That before we can have the fruit of the Word we must heare the Word A diligent care is no small blessing no man can feele the strength of meat without taking downe none shall finde the fruit of the Word without hearing it Harvest without seed sowen shall assoone bee seene as true grace without the Word heard This therefore Prov. 2.3 is made a condition without which wee cannot come to wisdome viz. to hearken with our eares unto her True it is that many that lend the eare of the body are not fruitfull because though this be something yet it is not all but though giving the eare is not enough to make us fruitfull yet denying it it shall alwayes be able to hold us under unfruitfulnesse This convinceth such as through pride thinke they can doe well enough without hearing Vse 1 they can reade what can the Preacher say that wee know not To stirre us up to heare As a plant Vse 2 if the roote should not sucke in moisture could not be fruitfull So if the soule doe not by the eare for this is the passage sucke in that heavenly dew it will never be fruitfull Lastly That not all hearing no nor all knowing Observ but the true that is the inner powerfull affectionate knowledge is it which is fruitfull in us The greatest Clerks are not alwayes men of greatest conscience knowledge and conscience are often divorced the Divell knoweth more than we all There is a double knowledge the one literal when one conceiveth of things but hath no feeling of them in himselfe nor is not affected with them now this knowledge doth not alter a man There is another knowledge which is spirituall lively affecting the soule this breedeth the fruits of true obedience true desire of encrease c. To reade of the nature of Honey in a booke leadeth a man into some conceit of it but nothing affecteth him but to taste an honey-combe this maketh him know more freelingly and desire to taste further So it is in knowledge Sapientia is sapida scientia true knowledge is savoury knowledge that relisheth in the soule It letteth us see our misery for the present Vse 1 who have not the fruit of sanctification for this is an infallible evidence that wee never knew in truth the things of the Gospell those that knew in truth were fruitfull Thou therefore who hast not these spirituall fruits it is a sure signe that thou didst never know any thing truly nay it is fearfull for the time to come for it is a shrewd token GOD will never give thee true knowledge If our Gospell be hid it is hid to those that perish 2 Cor. 4.3 If a Physitian commeth to a man sicke and with all his art can doe him no good it is a token the patient is desperate even a dead man So when the spirituall Physitian hath beene long with thee and thou mend not it is fearefull I know men thinke they know as well as the best and can say as farre in a matter as another But if thy knowledge move thee not to obedience it shall helpe thee to so many more stroakes and prove thee a worse foole than the idiot that knoweth nothing VERSE 7. As yee also learned of Epaphras our deare fellow servant who is for you a faithfull Minister of CHRIST MArke hee bringeth in Epaphras as through whom they had beene fruitfull which teacheth us That such as are not graced with great titles Obs 1 their worke is not in vaine in the LORD Epaphras was neither Apostle nor Evangelist nor yet the chiefe teacher of them the Lord doth often choose such as are for outward circumstance foolish and weake ones that whatsoever is wrought may be apparantly perceived not to be theirs but the worke of GOD in them Hee knowes wee will easily dwell more in the man that speaketh than on Him who fendeth and the matter spoken like as many gaze more on the casket when it is curious than on the jewels within it and men looke at Cuppes rarely wrought admiring and commending them so that they delay to drinke the liquor in them We must not be offended at want of carnall circumstances in those who teach us Vse 1 the foolishnesse of GOD is wiser than men We must not be dismayed Vse 2 who are conscious to ourselves of such wants not an armie nor an host it is the Spirit of our GOD which must worke every thing From the fact of the Apostle commending Epaphras That we must speake the
best of all Obs 2 but especially of Ministers though not outwardly glorious Nay the lesse glorious they are we must put the more upon them that their ministry through such good testimony might be more effectuall As in the naturall body the face hath no cover the lesse honest parts have So in the mysticall body This is required in the ninth Commandement to give good testimony and put honour one on another 2 We must the rather commend others because ordinarily they may neither praise for that were pride nor yet dispraise themselves for that were folly 3 It doth strengthen their hands in the worke of the ministery and maketh them better regarded with their people CHRIST Himselfe refused not Iohn's testimony in this regard and Paul lest he should run in vaine did come to Peter that he might have testimoniall from him Now we must give them testimony 1 So farre as we know else wee should not say true 2 Not to their face 3 To some good end as to glorifie GOD in winning authority to those we commend To teach us our duties Vse 1 to credit and countenance all we can one another especially faithfull Ministers The Divell is very diligent to ply their disgrace Especially we must not so dishonour our owne Ministers who are Fathers to us in the 〈◊〉 as to thinke and speake basely of them The Apostle his fact convinceth such as will detract Vse 2 speake by halfes with buts and ifs a good man but c. yea if they see a man downe the wind will betray him with silence dare not speake what truly they may on his behalfe VERSE 8. Who declared unto us your love in the Spirit THe doctrine of this Verse is to be gathered on a double ground 1 As it is the relation of the Apostle to the Colossians 2 As it sheweth the fact of Epaphras by the Colossians Now that the Apostle writeth to the Colossians such a good part of Epaphras as might further encrease their affection to him it doth teach us That we are to speake such things of man to man as may tye them more neerely in love one to another We must not like envious men sow tares of discord and whisper such things as may set them further and further out like as whisperers and back-biters who will speake this and this if you will keepe their counsell which tendeth onely to make debate But let us wisely report such things which may heale and conglutinate the bond of love somewhat loosed Blessed are the Peace makers For Epaphras his fact 1. We must consider him as communing with the Apostle 2. As affected toward the Colossians of whom he speaketh Marke from the matter which the holy apostle and he a faithfull Minister entreat of Observ What intelligence and newes are the fittest for Ministers to speake and heare of viz. How it fares with the soules of the faithfull what grace of GOD is in them How they walke this way looke into Paul's communication and the Brethrens that came from the Churches with him all is about this point We see how in Princes as in our Kings you have Embassadours from all States sometime France Venice Low-countries c. and there are politike relations of strength wealth civill deliberations and occurrances in Kingdomes So Paul a great overseer in the Church had his intelligence as his care was over them all so from them all but the matter altogether spirituall what oppositions against the Gospell what successe how the Churches walked c. Happie overseers that lye in the wind onely for this newes As Epaphras doth make good report of grace in his people Obs 2 viz. their love his example is our instruction That we are to tell what good things GOD worketh in our people It is GOD's glory when His gifts are confessed it is their encouragement It is a fruit of our love and evidence to them that we give them good allowance Parents delight to speake of their childrens good qualities So Ghostly Fathers Lastly marke how he beareth the witnesse of love in the Spirit that is spirituall inner hearty love whose example teacheth us Obs 3 That our love must bee heartie and unfained Saint Paul Rom. 12.13 requireth that love be without dissimulation So Saint Peter Love with a pure heart Saint Iohn Love not in word and shew but in deed and truth And such love was in Paul and other Saints they had desires one to another even from the heart-roots The effects are more common but the affection of love is exceeding rare We must chiefly labour for this GOD is a Spirit and he loveth the spirit in our workes Againe the affection of love is proper to the Saints the worke others may doe likewise To lay our selves to them Vse 1 and bewaile our key-cold counterfeit times our age wherein lust and selfe-love have devoured Love For exhortation Vse 2 the LORD thaw our frozen soules kindling and keeping in them this holy fire which may make us affectionate to Him and one to another He who is love it selfe effect it What is our love but formality and externall complement doing one good turne for another bidding to meat such as reinvite us Loving not so much our friends as our selves in them a copie of the countenance without hearty affection But what is this but a gilded potsheard as Salomon saith a golden glister without there being nothing within of any worth VERSE 9. For this canse wee also since the day wee heard it doe not cease to pray for you and to desire that yee might be filled with the knowledge of His will in all wisdome and spirituall understanding I Told you in the third Verse how the Apostle propoundeth his fact of Thanksgiving and Prayer digressing hitherto as matter did occasion Now hee returneth to expound and open to them the forme and summe of them the order inverted first of his Prayer which was last mentioned in the third Verse then of his Thanksgiving His Prayer to the twelfth Verse His Thanksgiving with the occasionall opening of a head of doctrine to the eighth Verse of the second Chapter In the Prayer these points lye in order 1 The occasion For this cause 2 The Persons the Apostle with other Wee 3 The time From the first heare say of it The manner in two points 1 Vncessantly not ceasing 2 Fervently which is infolded in this double word We pray we desire Lastly here is the matter of his Prayer which respecteth them either as they were to doe GOD's will or to endure his pleasure For the first The grounds of obedience The obedience it selfe The fruit of it For the first The grounds of obedience are 1. The gift of knowledge that they might know the will of GOD fully 2. Gifts or graces practicall with wisdome and spirituall understanding The obedience it selfe followeth first set downe in generall That they might walke worthy the LORD Secondly opened by two particulars pleasing Him fruitfully the fruit of
savoring of the flesh 6 Whatsoever is meerely grounded on tradition and what is carnall and sensuall in GODS service is contrary to Christ Verse 9. 1 THis must make us rest in CHRIST onely as all sufficient that we know Him GOD blessed for ever 2 All the fulnesse of GOD is communicated with CHRIST as man the whole entyre Nature of GOD. 3 Not created gifts or miraculous effects of the divine nature are united with Christ man but the deity it selfe the fulnesse of it 3 The same singular Nature is in all the three persons 5 The manner of GODS dwelling in CHRIST man is personally so as that GOD the Sonne is thereby become personally man Verse 10. 1 CHrist man doth send out all the streames of grace and good things to all His members in that the fountaine dwelleth in Him 2 Being in CHRIST we receive all kinde of graces and benefits that wee lacke nothing 3 The dignity of CHRIST who is all to us is this that He is the chiefe above all the creatures Verse 11. 1 AN excellent meane to hold us fast to Christ is to remember what great evil of sin He hath subdued for us 2 Christ hath given us a spirituall Circumcision 3 No outward action of the hand of man reacheth to the clensing of the soule 4 Sin and grace is to the soule as apparell is to the body 5 Spirituall circumcision standeth in putting off all our corruptions 6 The soule of the naturall man is clad with sinne 7 Wee must forgoe not some part of our corruption but the whole body of sinne 8 Our masse of corruption containeth many sinnes 9 IESUS CHRIST it is who worketh in us this spirituall circumcision Verse 12. 1 VVHat Circumcision was to the old people that Baptisme is to us 2 From our union with CHRIST dead and buried we come to have the body of sinne crucified 3 GOD doth unite us with CHRIST even by our Baptisme 4 To consider of our resurrection which we have through CHRIST is a forcible motive to make us cleave to Him 5 Faith on Christ maketh us rise to new life 6 The omnipotent action of God which raised Christ from the dead is it that begetteth faith in us Verse 13. 1 OVr quickning in CHRIST is such a benefit which we must not quickly have done with and lightly passe over 2 Ministers must amplifie to their people the benefits bestowed on them 3 Sinne both originall and actuall is the death of the soule 4 The life of a naturall man is even a death in trespasse 5 Our course in actuall sin doth sinke us deeper and deeper in death 6 We are farre from being prepared to receive the grace shewed us by God when we are quickened to beleeve 7 The way to bring men to acknowledgement of GOD's grace with thankfulnesse is to make them see what they were when God first shewed it 8 All beleevers have a new life in and through Christ 9 In order of nature first we have pardon of sinne before we have the life of grace begun in us 10 God the Father Son and Spirit doe properly forgive sinne 11 God's pardon is of meere grace to us 12 We must remember what God hath done for us while we shew to others the things bestowed on them 13 The grace of God in forgiving our sinnes is exceeding large Verse 14. 1 NOt onely our sin which is our debt is answered but whatsoever may shew any thing against us is done away in Christ 2 By Christ the ceremoniall Law is taken away 3 The Iewish ceremonies as they were purely legall were as bills testifying the debt of the people before God 4 Christ by suffering on the crosse hath abolished these things Verse 15. 1 GOd doth set us free from the power of Satan before we are made alive in Christ 2 God in Christ hath crucified and disarmed Satan 3 Christ in His death made a scorne of all the power of darknesse and exposed them to open shame Verse 16. 1 VVE must not make account of mens sinister judgements as any way giving place unto them 2 To put no difference in meats for conscience sake or religious respect is no sinne 3 Such as doate upon Mosaicall rites are ready to condemne such as are not done right in them Verse 17. 1 THe legall ceremonies were shadowes of that is done in Christ and His Church Verse 18. 1 FAlse teachers are led with a spirit of arrogancie which maketh them usurpe judgement over others 2 The naturall man doth judge and condemne what doth not agree with him 3 Our softnesse and pusillanimity doth make us subject too much to take to heart mens sinister judgements 4 Wicked deceivers will seeme to stand for vertue and challenge those that are truly godly as wanting it 5 Adoration of Angels and Saints masketh under the vizor of holinesse 6 All religious worship of Saints or Angels is unchristian 7 The property of a seducer is to speake that he knoweth not 8. The cause of vouching and diving into hidden things is Pride Verse 19. 1 LOoking to the creatures for helpe and grace doth make us fall from Christ 2 We have not many but one Head 3 In Christ mysticall there is nothing but the Head giving growth and the body receiving growth 4 For the whole multitude of beleevers there is sufficiency in Christ 5 Before we can take spirituall growth in Christ we must be knit to Him 6 Every true beleever groweth up in Christ not stands at a stay 7 It is God who maketh us as begin so grow in grace Verse 20. 1 CHRIST by His death hath freed us from the Ceremonies of the Law 2 True Christians must not live in that Christ dyed to take away 3 Gods children live out of the world while in it Verse 21.22 1 MEn are exact in outward observancies who know not the power of godlinesse 2 Hard to forgoe old rites to which we are accustomed 3 Bodily observancies profit nothing 4 We are not to give credence to any thing not taught in God's Word Verse 23. 1 VIce and error may have a shew of truth and vertue 2 Will-worship hath a plausible shew of wisdom 3 Lowlinesse of minde argueth wisdome 4 False teachers will make a shew of humility 5 To keepe the body in subjection argueth wisdome 6 False teachers make shew of mortification 7 Exercises much regarded with men are of no esteeme with God 8 Bodily externall things are not of worth with God The end of the Doctrines A COMMENTARY VPON THE SECOND Chapter of Saint PAUL to the Colossians COLOS. Chap. 2. VER 1. VERSE 1. For I would yee knew what great fighting I have for your sakes and for them of Laodicea and for as many as have not seene my Person in the flesh WE have had from the three and twentieth Verse of the former Chapter from the end of it a digression the summe whereof consisteth in declaring Paul's calling Secondly his executing this calling Vers 28 29.
of the former Chapter Now lest this report should seeme to drop from him unadvisedly for ordinarily another mouth must praise us not our owne lest it should thus be misconstrued he repeateth the strife he had with a more particular enumeration of the Persons for whom he thus contended v. 1. 2 The matter for which he laboured with GOD for them Verse 2 3. 3 The end why he telleth them these things or maketh such request V. 4. Namely that no Impostor might deceive them and draw them from that state wherein they were or perswade them as if the Apostle knew nothing of their matter nor yet tooke any care of them for the fourth Verse may be conceived as a reason of either of these you must know wee are in good cafe before you can wish us established in it But they might object Object thou never knewest us nor sawest us or you know not Paul how we stand how can you take care lest we be deceived Though my bodily presence is free from you Answ yet it is not out of sight and out of minde my Spirit is with you The first Verse then hath to be marked in it a deliberate asseveration of that he had in generall spoken I would have you know 2. A more particular repetition of this his strife applied in speciall to some certaine persons first definitely you and your neighbours about you those of Laodicea then indefinitely and all that have not seene mee in the flesh 1. Then wee learne this point of wisdome from the Apostle Doct. That we must warily prevent that which may be misconstrued of us in our speeches The Colossians might thinke him vaine-glorious in signifying such things as tended to his owne praise at least that his pen went too fast and he a little forgot himselfe in setting downe such personall matter the Apostle therefore goeth over again with it and sheweth a reason of it Vers 4. That he might wipe away the surmise of unadvisednesse and vaine-glorious humour To speake any thing either to the praise or dispraise of our selves is subject to imputation for it is a tickle theame hard to doe either without a spice of vanity in the one or dissimulation in the other the Apostle knowing this well had the hynt of their thoughts given him and therefore doth prevent them wisely There is great reason for this practice frequent with the Apostle For the just mainteyning of our owne honour with GOD in the fifth Commandement doth lay it on us Secondly the preventing of false witnesse-bearing by sinister surmises in my neighbour Reas 2 which if occasion offered I doe not so much as in me is hinder I become guilty of them Such therefore as give out speeches subject to misconstruction without any qualifying of them and salving such things as in probability are like amisse to be gathered by them Vse have not yet this wisedome which the example of the Apostle setteth before us being in this point for our imitation 2 Marke hence Doct. That in some case wee may report both our love and what we doe in love for others The Apostle telleth them now he out of his love to them strove in their behalfe There is reporting of kindnesse which out of proud displeasure upbraydeth those to whom we speake and this begetteth unthankfulnesse in them whom we have pleasured There is againe a reciting of that we doe out of religion love and wisdom which begetteth further love in those who heare it Out of religion I say for it is to Gods glory that we should tell such things as not we so much as His grace worketh in us especially when He doth so stand by us that we are called to contend and strive in prayer with him in prayer for the good of any Out of wisdom as when it breaketh the neast of such as labour to slander us behind our backs with others Out of love to God and my brother when I tell it that God may have glory from my brother knowing it that his confidence may be strengthened that his love to me may be further kindled thus Saint Paul reciteth that matter thus Rom. 9. He doth not simply protest his love to his Country men but doth bind it with an oath that he might mollify their displeasure and wind in with them Yea we read of the Saints who before God have orderly and holily made appeale how they have walked before Him Though therefore such as either proudly or out of unadvised levity or contumeliously sound out their owne praises are not to be justified yet neither on the other hand must we censure all speeches of this nature a mans neighbours may dwell so farre off or be so malignant that hee that would keepe silence in this kind should betray Gods glory the truth his owne honour and neighbours safety 3 Observe Doctr. That we must not onely seeke the good of those we know as familiars but of those who have no outward acquaintance with us Eph. 16.18 Pray for all Saints If our naturall Parents travailing to other places we being left behind should beget other children would we not upon the hearesay of it be affected to them as our brethren So when we heare that our heavenly Father hath begotten Himselfe other children here or there though we have not seene them yet we should in all love embrace them and seeke their well-fare yea there was great need why he on whom lay the care of all the Churches should pray fervently for these because these might even in this regard more easily be seduced as who had not knowne him and seen his conversation who was the great Doctor of the Gentiles for such as knew what kind of man he was that delivered these things were hence somewhat strengthened and encouraged in their way But how may we be rebuked who are farre from striving for those we know Vse Husbands that pray not for their Wives Parents that pray not for their children If we doe thus by them we see what doe we for such we never sawe Let us imitate this duty even of entreating for such we have not seene Which of us would not have benefit by the prayers of Gods people who know us not let us doe to others as we would have them doe to us He were a gracelesse child that would never pray for his Mother and we would thinke he would doe little for us that would not lend us a good word here or there So when we remember not the Church and will not open our mouthes one for another to God what love is there Let us therefore frequent this duty not in word or shew but in deed and truth From the practice of this duty it commeth to passe that a Christian is like a rich Merchant who hath his factors in divers Countryes So a Christian hath in all places of the world some that deale for him with God that never sawe his face who are petitioners for him unto God VERSE 2.
heart but the harvest of it lasteth not all the yeare without interruption CHRIST telleth His Disciples that after His departure they should be heavy though afterward their heavinesse should be turned into joy Sometimes chastisements which lie heavy upon us doe over-cast our comfort Heb. 12.11 for the present they are not joyous Sometime inward lawes of evill with which we conflict make us cry o miserable Ro. 7.24 Sometime grievous falls whereby we have wounded our consciences Psa 51.12 Lord restore me to the joy of thy salvation In a word as civill rejoycings are upon many occasions damped though life continue so is spirituall joy though faith and grace faile not in us The use is to strengthen and support by this consideration such weake ones as doe call in question the truth of their faith through want of this comfortable taking which the Scripture much speaketh of and they see others enjoy One complayned to me that sure if his faith were right and living he should have more joy So I asked him what he would say to this reason living men are merry and goe cheerefully about their businesse but you are sadde and full of griefe and heavinesse surely you are not alive you could not be thus mournfull sadd and heavy if you were even as naturall life and naturall joy are not alwayes coupled so spirituall life and spirituall joy till we come to heaven are not joyned together inseparably There is a wonder in Spaine of a river that runneth fifty miles under ground this river though it be sometimes unseene yet it is continuall and it breakes out againe So the consolations of GOD are sometimes unseen not onely of others that goe away sadde when they see us want the comforts of GOD but also to our selves the Lord hiding the sweet Sunshine of his countenance from us which is yet in the skie and giveth some measure of light to us like as the Sunne though sometimes it be darkened yet there will be a time of reviving againe Thirdly observe Doct. What kind of joy the spirit worketh in believers viz. not a hollow but a hearty rejoycing he maketh our hearts glad and spirits rejoyce in God our Saviour As the groanes Gods spirit helpeth us with are inward such as cannot be uttered So is the joy hearty which in believers it worketh 1 Pet. 1.8 yea a joy unspeakeable and glorious Why glorious partly in respect of the principall object of it which is the glory of the life to come and partly in respect of the quality and kind of it as it is opposite to that contemptible beggarly base and filthy rejoycing of beggarly base and filthy persons There is a joy that men are ashamed of such is the joy of sinners that have overgrowen the controle of Nature it selfe Otherwise take them in their meriment let there come in a man of gravity or civill honesty and you see what a dampe he casts upon the joy of carnal and wicked men as if he had taken all their tongues from them some goe one way and some slinke another way they are afraid he hath overheard some words that they have spoken What a base joy is this that men are ashamed of Such is the joy of all naturall men compared with the joy and rejoycing of a sanctifyed man it is base and contemptible joy He can goe no higher then to rejoyce in his riches because he is rich in his ease and that he hath a good house he feeles no evill money comes in apace trading lasts well and the like a poore base joy What are these things to the things of eternity what is thy house thy plate thy furniture what are these riches and these houses of clay to the house whose builder and maker is God what are these riches which the moath shall eate or the canker corrupt to those riches which are eternall and glorious The joy of worldlings yea of temporizers reacheth not beyond the teeth it is but the joy of a deluded dreame which a man waking findeth nothing so Hence Salomon compareth carnall laughter to the cracking of thorns under a pot it is a widdowes blaze assoone almost extinct as kindled and this is it that causeth the wickeds joy soone to come to an end His joy is like seede that hath no depth of ground it deweth not his heart and therefore wanting this deepe rooting it fodainly fadeth away Wherefore if ever any would bee glad at heart indeede Vse let him know that it is God through His Spirit who must worke this in him he cannot till the Lord give it him through the knowledge of Christ be truly joyfull True it is Object you may say who merry to wicked men they spend their dayes in merriments laugh their hearts fat But alas Answ have you not seene mad men whose phrensie lyeth in bloud have you not marked them notably addicted to laughter frequent in it till they tickle at conceits which within themselves they apprehend there is nothing more common yet we count not this mirth but pitty it as a woefull fruite of a crazed braine and deluded senses Such is thy joy till thou commest to GOD it commeth from the absence of all heavenly understanding with which thou shouldest descry the misery of thy estare Finally from the thing intreated in the end of the verse joyned with the beginning that their hearts might be comforted in their comming out of the darkenesse of sinfull ignorance for that is the force of the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to know the mystery of God in Christ Observe hence Doct. What must be the matter of sound joy the Gospell of CHRIST The Gospell is called glad tydings because it maketh glad no wonder good newes as Salomon saith from a farre Country is very delightfull What then is newes from heaven of Gods mercy to a sinfull soule in the pardon of his sinne in giving him a Title to a Crowne of everlasting glory A carnall man joyeth when his bags are full when Corne and Wine and earthly commodities abound with him but the Saints have another joy set upon matters so high that in comparison of them they count all drosse and dung But one may say Object may not wicked men rejoyce in the Gospell Yes in the novelty of it Answ as a matter they have not before thought of Iohn was a burning Candle and yee would for a while rejoyce in his light or from a licke and taste which they may get of sweetnesse in it Hebr. 6. They may have a taste of the powers of the life to come they may have a flashing and momentany lightning of joy in them Or finally from an ungrounded overtly perswasion that they shall have pardon of sinne and salvation by CHRIST they may shew forth for a time great gladnesse but soundly to take joy in these things is only proper to true believers who humbled in sight of their unworthinesse and guilt rejoyce in Christ as the onely
out of his mouth water as a flood after the woman that he might cause her to be carryed away of the flood that is of the reproaches which he spit out at the true Church of God As one that would winne the love of a woman doth insinuate dislikes of her husband that having loosened her affections at home hee might the more easily bring her to his lure So doth Sathan by his instruments weaken the affections of people toward Christs servants that he may after bring them to Himselfe and His Prophets thus he now buzzes into peoples eares that the faithfull Ministers are so proud so censorious that it is no living with them so strict they will allow no liberty enemies to all good neighbourhood and fellowship where they come But knowing whereto these things tend Vse let us bee wise in time if we know Ministers to be faithfull upright and godly in their places let us bee to them as an honest woman is to her husband faithfull loyall and constant shee hath no eares to heare any suggestion against him 2 This coherence teacheth us When it is lawfull to protest our owne care love and faithfulnesse to our people when it serveth to breake the snares of beguilers and such as lie in waite to seduce But to come to the matter The verse layeth downe two things 1 The Apostle his caution 2 The evill which he doth so warily keepe off The first this I say warily preventing The second that you may not be deceived with flattering speech The evill is set downe by a double cause The one inward to bee gathered out of that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is craft and wilinesse of false teachers for this word signifieth to deceive sophistically with shew of reason which hath not sound reason under it The second outward perswasive speech fitted to seduce and deceive The Summe is I speake this out of a cautelous feare I have that no evill instrument may deceive you either by wyles or glozing words with which these use to lie in wayte for to pervert and corrupt unstable soules 1 Observe hence Doct. How carefull wee must bee to keepe our people out of the hands of deceivers hence come all those faithfull watch-words when a Prophet ariseth if daughter wife or any withdraw you from God though they foretell things or worke wonders believe them not Our SAVIOUR CHRIST giveth this advertisement Beware of false Prophets which come to you in sheepes cloathing Many false Prophets shall come and false Christs which shall deceive the very Elect if it were possible Often Saint Paul be not deceived let no man deceive you No wonder is not a faithfull Shepheard shy of Woolves If flocks of five pounds a score be so carefully kept how much more must wee bee carefull of our soules whom Christ hath redeemed with His pretious bloud This then must teach Pastors wisedome Vse Saint Pauls example is their instruction every bad leven which any spreadeth is doctrine of divells we must encounter these Woolves and keepe our charges untouched of them What a pitty is it when so many doe by life and doctrine adificare ad geheunam that none is found who hath courage once to barke at it we faile herein of that charge the Apostle giveth Take heede to the flocke of God Acts 20.28 whereof the Holy Ghost hath made you over seers 2 Marke the force of seasonable speeches Doct. they preserve the people A word spoken in season is like Apples of gold with pictures of silver In civill dangers the barke of a dogge frayeth a theefe and awakeneth a family and so saveth a household how much more shall the voyce of the Lords Pastors affright these wicked impostors and awaken the Saints Their voice with which God Himselfe goeth is able to make hell shake at the sound of it Wherefore let us awaken our selves Vse yea the Lord open our mouthes who are His watchmen every where that we may speake in this kind The theefe I meane the Divell spoyleth at pleasure whyle we keepe silence 3 Marke what false teachers fight with namely with deceite Doct. 1 Co. 11.3 show of reason not sound reason I am affrayd saith St. Paul least any by subtilety hath beguiled you as the Divell did Eve Ephes 4. Bee not carryed about through the deceit of false teachers wherewith they lie in wayte to deceive Lying Sophistry is the Divells logicke His logicke is made onely of fallacyes Thus looke at the Papists what are all that Goliah his volumes but very sophistry showes of Scripture of councills Fathers reasons as is at large prooved by many of our Writers Let us not then be carryed away w th babie cards Vse when we heare all the Fathers Scriptures reasons brought for thus have Heretiques as Dioscorus and the Divell done though they have no sound reason yet they have sophisticall shewes and falsehood hath such colour sometime that shee seemeth more true then truth it selfe Let us whet up our diligence by it Vse 2 and fly to him who hath treasures of knowledge and wisdom that He would keepe us in His truth and make us descry the things that differ Lastly observe Doct. what kind of language they use such as is full of flattery and glozing Even as a foule faced Whore paynteth her face so doe they their bad cause with eloquent insinuation and such kindnesse and curtesy as smelleth strong of craft and subtilty in a wise mans senses They are sayd Ro. 16.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with faire speeches and flatterings to deceive the hearts of the simple this is their sheeps garment at least a part of it this is the Iezabels painted face All false Prophets dwell at Placenza as the Italian speaketh they will speake pleasingly sometimes tickle itching eares with such compt elegancies as may make them admired sometime fawning and pretending such kindnesse as the Divell their father did to our first Parents you shall bee like Gods when indeed he knew they should become like Divels Yet all perswasive force of speech is not to be condemned which Saint Paul himselfe frequenteth I love you from my heart roote what is our glory our crowne of rejoycing but you in the day of the Lord Iesus But when a man laboureth by affected Rhetorique and sweete eloquution without the power of Gods spirit and evidence of matter to winne an acclamation to that he proposeth touching this saith Saint Paul 1 Cor. 2.4 My word and my preaching stood not in the entising speech of mans wisdom but in plaine evidence of the spirit and of power Otherwise Apollos was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eloquent and who a better orator then Chrysostome Neither is it unlawfull to give kind words to people but when one speaketh all to flatter and beyond truth speaketh pleasingly will no where offend nor freely rebuke and still doth this that he may worke them to the liking of the opinions he falsly venteth In briefe when it
is made a cuppe of fine wine to carry to the heart more effectually a cuppe of deadly poyson whereas the faithfull ones they commend good things in us that they may more equally in their just reproofes be heard of us As a Physitian guildeth a pill that it may be taken the better or to encourage them and excite them to thankefullnesse or some such purpose To teach us godly wisedome Vse and by learning the cunning of these men to bee fore-armed against the hurt of them If the tongue of Angells should withdraw us from CHRIST or any part of his truth the Lord give us power to accurse them and turne from them as most dangerous Syrens that thus goe about to bewitch us VERSE 5. For though I bee absent in the flesh yet am I with you in Spirit rejoycing and beholding your order and your stedfast faith in Christ NOw hee commeth to prevent an objection Why Saint Paul might they say you know not us how we are in beliefe it may be these Ceremony-masters told them he was one that thought least of them to which S. Paul answers though I have not beene with you in body yet you are in my heart I in my mind by relation of others know how it is with you I am in mind with you rejoycing and fixing mine eye on your order and the solidity of your faith towards Christ Marke hence first Doctr. There is a presence whereby Saints are one with another though never so farre disjoyned Saint Paul absent in body with the Colossians present in spirit We believe the communion of all Saints Now were there no way for them by which they might bee each with other how could they communicate together but as we say where the minde is there is the man Now the minde may be in heaven in the utmost corner of the earth wheresoever the thought and affection is hither we are transported in spirit thus Eliah saith to Iehu was not my spirit with thee because God by vision showed him what his servant did For looke as a man may be corporally present without his mind there so he may be in mind here or there where his body commeth not By the mind is to be understood the operation of the mind namely the thought and affections This therefore doth shew us an excellent priviledge of Gods people Vse 1 that after some sort as Christ is with us all to the end of the world so we are with him and one with another For His bodily presence is not with us but the presence of spirit and power never forsaketh us Yea this must teach us one to be in the thought of another Vse 2 not to suffer it to be out of sight and out of mind as we speake in the proverbe It is to be bewailed that our hearts are no more with the Churches everywhere then they are If wee could sit still in our Chayres and goe hither and thither bodily whither would we not goe Rejoycing and seeing That is in spirit discerning as an absent thing but by the image of it made present to the mind for this is the difference of the Greeke words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and with joy seeing their order and faith Observe first Doct. The nature of love it rejoyceth as Saint Paul speaketh in the truth in the worke of grace where it is discerned Iohn 3.4 thus Saint Iohn what greater joy have I then that you walke in the truth How glad are loving Nurses and Parents of all comelinesse and lovely qualities in their Children Even so those who have Gods Nurceries and are Fathers in Him they joy in nothing more then in the externall and internall graces of his children On the contrary how was Saint Paul grieved when the Church of Corinth had such a blemish as that incestuous one uncast forth Alas we want spirituall love Vse let which end will goe forward keepe from being whore or theefe though there be no power of godlinesse no heavenly mindednesse no opennesse of heart love appearing we grieve not though the soules of men lye in a dead swoone for any vitall action of the life of God our spirits moove not if we perceive not forwardnesse of grace we like Iosephs brethren envy it rather then take comfort in it censure it as pride humor singularity nay Pulpits sometimes speake this english Your order Observe hence Doct. That all things in the Primitive Churches were most orderly constituted and carryed Looke at the government at the administrations at the conversations of Christians all you shall see were full of order First there was an order of government for where there is no government there is no order If all were one member there were no order in the body there were some governing some governed Governours such as laboured in word and Doctrine publiquely and ordinarily receiving calling thereto from Christ by his Church or else such as attended the inspection of manners not dealing ordinarily with the Word and Sacraments but as occasion required not by authority directly from Christ but as delegates from the Pastors There were Deacons ministring in carefull oversight of the poore Finally the assembly which was governed by their leaders For ministrations all were comely in their holy native simplicity which became all seemely circumstances of time and place observed in them As I have received of the Lord Iesus Christ so have I delivered unto you 1 Cor. 11.23 Let all be done decently For their conversation they went out and in about their own businesses keeping their owne rankes If one did walke inordinately but as an idle tattler he was noted and they severed from him 2 Thes 3.11 They did goe by rule as in an orderly march 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 6.16 they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Thes 4.12 walke honestly towards them that are without Hence we may learne to mourne at the disorder every where Vse the pompous tyranny the idle toyish ceremonies and fopperies in the Worship of GOD by Popish masse-Priests the most wicked and yet uncensured conversations which may be seene amongst Christians Lastly Doct. marke hence What a joyfull sight it is to see soules cleave to Christ and hold by him A true hearted subject cannot but joy to see the subject cleave fast in all allegiance to his soveraigne Lord the King So it feedeth the hearts of the true servants of Christ to see others stand fast to Him If you stand fast wee are alive It is a pleasant sight to see a valiant man being assaulted on every side stand his ground and quit himselfe bravely But for a souldier of Christ by faith on Christ to subdue all hostility of Sathan and not give backe a foote is much more goodly and glorious to behold Thus Saint Paul now he saw the Divell brave them with tearmes of learning the depth of philosophicall speculation and offering to make them ashamed of the simplicity of
supremum numen Yet the Councell of Laodicea condemned it in them and what did the King in Daniel require to be esteemed the highest GOD No but to have a divine worship more than humane which yet Daniel would rather dye than yeeld unto Religious worship is not capable of subdivisions as but one GOD so but one religious worship all other worship is Charitatis as Saint Augustine saith not Servitutis such as we worship one another with not religious Saint Augustine doth not distinguish religious worship into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as two kindes of it but worship in generall into religious every degree whereof is Latria and into humane which he calleth Dulia Servitus corporis non animae such as subjects give their Prince servants their masters who are over them but according to the flesh therefore can have but an externall worship done to them In the second place Vse 2 let us not religiously adore any Creatures Revel 19.10 the most excellent are but our fellow servants If any subjects doe looke at some noble personage about the King with honour and acclamation a little more than usuall though farre lesse than that the King receiveth is it not derogatory to the highest Majesty Even so we cannot enter the least degree of honour above that which is civill due to fellow Citizens with us but so much as is above proveth detracted from the LORD's glory to whom all religious worship entirely belongeth Intruding into these things he hath not seene This hath the force of an argument Hee that voucheth matters hee hath no knowledge in you are not to passe for such a ones sentence But these doe so Obs then Doct. What is the property of a false deceiver to speake that he hath not certainely knowne The Apostles of Christ they often interlace this as a circumstance winning credit and testifying their fidelity The things wee have seene doe wee shew unto you Thus Saint Iohn in his first Epistle Chap. 1.1 So Saint Peter ◠Pet. 1.20 Yea our SAVIOUR telleth them that he spake nothing but what he had seene and heard from the Father So all the servants of GOD testifie nothing which they doe not by faith discerne in the Word of GOD. But false teachers will broach the speculation of their owne braines tell things as CHRIST speaketh in their owne name which they have not received and learned from GOD But as thus it is generally erred of false teachers So they then runne into this fault principally when through curiosity and metaphysicall speculation they will runne into descants of their owne imagination in nice points not contenting themselves to be wise within those bounds which God hath revealed in His Word To which vice the Popish schoole is exceedingly addicted for what hidden point of the divine Trinity have they not determined What things about offices gifts order of Angels have they expressed as if they had been amongst them as they are called Scraphicall and Angelicall What is in Heaven or Hell that they have not particularized I so farre as to set downe the smells the dinnes the nature of the fire as if they had come thence locally But you will say Object when may we know that a man speaketh things he hath not knowne nor seene When he voucheth any thing in GOD's truth or worship Answ any matter of beliefe or practice without the Word of GOD for then he is and needs must be in the darknesse of his owne naturall reason which discerneth not things spiritually perceived As these vouched a point of worship which GOD's Word had not taught As no man knoweth what is in another Countrey unlesse hee goe to it or have true information from it So no man can tell what is in Heaven till GOD take him thither or send word hither to informe us for here is no third Not to let ungrounded subtilties dazle our eyes Vse 1 seeing the truth is they have no being but in the phantasie of those who imagine them Let us be wise Vse 2 not so much to looke what is said by false teachers as to consider how they prove it Let us take heed of this arrogancie in God's matters Vse 3 and not speake that we have not seene by faith in His Word Not that we may not speake things which wee know but weakely but wee must not speake any thing which in some measure wee have not warrant for from the truth of God for Saint Iohn preached of CHRIST when he knew Him not so fully as afterward he did Passed up by his fleshly minde Obs What is the cause of vouching Doct. yea of diving into hid things viz. Pride Let none be high minded let none be wise above that which is written But one may aske in what standeth this Pride Answ In leaving the direction of GOD's Word and following the dictamen or suggestion of our owne reason How doth he condemne himselfe that taketh upon him being a novice to make conclusions of an art he never entered And what a Pride is it for some ignorant schollar to put by the direction of his Tutor or Schoole-master So for us in these things which are onely taught of God not to respect the Lectures read to us in His Word or by His Vshers in whom He teacheth for us who are borne altogether rude and ignorant of the Kingdome of heaven that is as ignorant of saving knowledge in heavenly matters as any beast is in civill affaires for us to set downe determinations beyond our element VERSE 19. And not holding the head from which all the bodie by joynts and bands having nourishment ministred and knit together encreaseth with the encrease of GOD. NOw he commeth to the third Argument Such as hold not CHRIST the Head you are not to stand upon their condemning of you These that teach you worship of Angels hold not Him who is sufficient for all the body of His Church Ergo. The verse containes two things 1 The state of these Sect-masters in as much as they did not hold CHRIST 2 The description of CHRIST our Head from His efficacie in all His members In which three things are set downe 1 What groweth in CHRIST the Head viz. the whole body 2 How it commeth to grow viz. being furnished and coupled by joynts and ligaments unto the Head 3 The growth it selfe groweth with the encrease of GOD. Before we enter the verse observe thus much That looking to the Creatures for helpe and grace Doctr. doth make us fall from CHRIST Such as are worshippers of Angells hold not CHRIST if saith Saint Paul ye will be justified by your owne working CHRIST will profit you nothing He is dead in vayne And this is most true in the Roman Church where amongst Saints and Angells CHRIST can have little roome little respect in comparison It is with faith and religious service so that they cannot be lent unto any other but they are made one with it and are