A COMMENTARY VPON THE EPISTLE of Saint Paule written to the COLOSSIANS PREACHED By Thomas Cartwright and now Published for the further vse of the Church of God COLOSSIANS 3. 16. Let the Word of CHRIST dwell in you richly in all wisedome LONDON Printed by Nicholas Okes and are to be sold by George Norton dwelling neere Temple-barre 1612. A DILVCIDATION OR EXPOSITION OF THE EPISTLE of S. Paule the Apostle to the Colossians deliuered in sundrie Sermons The first Sermon COLOS. CHAP. 1. VER 1. Paul an Apostle of Iesus Christ by the will of God and Timotheus our brother IT will make much for the vnderstanding of the place in hand and of this Epistle to know the occasion of the Apostles writing for thereby we shall more easily come to the vnderstanding of the things deliuered by the Apostle The occasion is drawne from the text it selfe for whosoeuer will know the drift of the Scripture must take it from the place of Scripture it selfe being sometimes set in the beginning as in the booke of the Prouerbes sometimes in the later end as in the generall Epistle of Peter Sometimes in the middest as 1. Tim. in one verse the drift is deliuered Sometimes of the whole body of the Scripture that is handled whether Psalme Prophecy Epistle c. The point in hand is set forth in the 6. 7. 8. verses In the 8. verse the occasion which was this that whereas the Colossians had receaued the Gospell well and soundly preached vnto them first they suffered themselues to go a side and to follow vaine conceits or reasons drawne from Philosophie in the sixth and seuenth the second cause is shewed which is that they suffered themselues to be lead away to follow the ceremonies of the Law which before had been the ordinances of God but beeing ceased are become the traditions of men as the Apostle calleth them For the better vnderstanding of this Epistle we are to know the conueyance of the matter of it And as in all Paules Epistles he vseth to set downe first the principall grounds of religion Secondly the exhortations And as he vseth in other so doth he in this Epistle It therefore contayneth-two poyntes first the deliuery of the body and of the substantiall poyntes in religion of our Sauiour The second parte beginning at the 3. chapter is a declaration of the godly conuersation wherein all true professors of the Gospell which professe CHRIST must liue The first and second Chapters are of doctrine the other of manners In the first is deliuered the truth and sincere and plaine doctrine in briefe of the Gospell set forth In the second are rooted vp and throwne downe all those wretched opinions which were by the false Apostles sowne in the hearts of the Colossians That which he speaketh of manners beginneth at the third Chapter where first the Apostle exhorteth generally to all good holy righteous workes Secondly from the generall he falleth to the particular declaration of those duties he would haue them practize As of masters to seruants parents to children and children to parents of husbands to wiues and wiues to husbands c. And then returneth againe to generall exhortations and this is as it were the generall conueyance of the matter of the Epistle In this text to the 14. verse he doth labour to draw the Colossians to the knowledge of his loue to them which he doth first by his preface which is vsuall in all his Epistle is n his salutations wherein he wisheth good things vnto them from God The 2. thing to perswade them of his loue is a testification that he did pray for them in both kindes both by praysing and thanking God for thinges they had receaued and by petition where he prayed to God and desired the increase of the graces of God in them And hereby he insinuateth himselfe and stampeth as it were in their mindes his loue and affection to them to the end his doctrine might be the better receaued by them 1 As if he should say I Paule vnderstanding that there are some that go about to spoyle you and to make a prey of you partly by shew of wisdome and Phylosophy and partely by the beggerly elements or ceremonies of the Iewes thought it needfull to write vnto you that according as you haue receaued IESVS CHRIST at the first euen so that you would both abide and proceed further in him that you may be rooted and further built in the faith And that I write vnto you know that I doe it with warrant for I am an Apostle of IESVS CHRIST noâ— tyed â—â— one perticular congregation or to one prouince yea or to one kingdome but am an Embassador and haue commission vnto all the world Neither doe I come to this charge of mine one will 〈…〉 the will of any other man but by the will of God and the same his reuealed will And albeit my authoritie her in be sufficient to conuince all men of the truth I write of yet for further and stronger perswasion thereof I haue ioyned Timothy my beloued brother to beare record with me that in the mouth of two witnesses the truth may be more surely established And considering that the blessing of all labours dependeth vpon the Lord our beginning is with harty prayer vnto God for the grace and fauour of God to be freely giuen together with all the blessings both of this life of the life to come from God the father from our Lord IESVS CHRIST to you Colossians yet not all that dwell in that Cittie but vnto those alone which by faith are Saintes and brethren not in the flesh but in IESVS CHRIST And that you may haue further testimony of our loue towards you know that we doe continually both pray and giue thanks for you vnto God whom to seperate from all false Gods I doe call the father of our Lotd IESVS CHRIST For the report of your profession of godlinesse in CHRIST IESVS and of your loue towards all Saintes is come vnto vs. Which both profession and loue we know to be sincere in that they are vphoulden in you through the hope and expectation of a treasure layd vp not vpon earth but in heauen which hope you haue conceyued not of your owne phantasy nor of the word of any man but by the word of truth that is to say the Gospell And if you aske which is that truth or Gospell verily noe other then that which is preached among you now which is not amongst you alone but is preached in all the world a certaine note of the truth thereof there hauing beene neuer nor neuer shall be any doctrine which hath leuened so great a lumpe of dough as is the world but onely the doctrine of the Gospell And for further assurance that it is the onely truth of God I offer this to your consideration that as in other places of the world so amongst you it hath brought forth fruite euen sithence the first
should preuaile against the word of her Spouse and Husband in his owne house especially Againe the word is called the Gospell the Gospel is an accomplishment of all the promises of God in CHRIST at his comming which beganne at Saint Iohn Baptist for howsoeuer the Prophets and Dauid c. haue notably and plainely spoken of CHRIST yet that was not the Gospell they speaking of things to come the Gospell of that which is present To teach vs to consider what thankefulnesse wee are bound to render to God for that mercy and light that he hath vouchsafed vs by the Gospell viz. that which Abraham and the Fathers and Kings haue desired to see and could not The Gospell is a good newes and therefore this commendeth it vnto vs as to bee so much the more desired of vs And who is it that naturally is not desirous to heare good newes and will very much inquire of it if not too much as that it may bee well said of vs which the Apostle saith of the Athenians Speake againe But alas how backeward are wee to Act. 17. enquire of this newes of the Gospell we enquire of newes out of England France Spaine and other places but how much more ought we to be desirous inquisitiue of the news of our owne country indeed which the Gospell bringeth for we are but strangers here in this life and our owne country is in heauen Againe wee will bee very desirous to heare other newes which yet may be vncertaine but this newes of the Gospell is most true and certaine Further if good newes come to vs which is confirmed to vs from all quarters we reioyce in it and are the more desirous of it and if they should say that this newes is not confirmed vnto vs euen by God himselfe and by CHRIST they should lye and therefore this newes is to be preferred before all newes The Apostle proceedes further to proue it to be the truth because the Gospell is come to them and is preached through all the world Obiection But the Papists obiect vnto vs thus the Gospell is not the truth because it is but of late for say they where was it before Luther and Iohn Husse time but the Gospell say they must bee through all the world Ans We must not alwaies measure the Church Solution by the vniuersality of it as they affirme for let vs cōsider in the daies before CHRIST and especially in Abrahams time when the Church was shut vp in his houshold and family and all the world was Heathenish after it proceeded and the Church was contained in a Kingdome one Kingdome onely had the knowledge of the truth and none might preach the Law in any place of the world besides And howsoeuer Ionah preached yet hee preached iudgement not the Gospell they could not be saued by it But after the ten Tribes sell away and the Tribe of Iudah and Beniamin remained And the Iewes themselues fayled as in the time of Eliah and though there were seuen thousand yet in the view of men euen of Elias himselfe they could not be seene Obiection But they will obiect further that before CHRIST the Church was concluded in one place but after CHRIST it was to be dispersed ouer all the world Ans But neuerthelesse it is not to be vnderstood Solution that all times of the Gospell continually it should be ouer the world but our Sauiour CHRIST saith that the end should not be yet viz. of Ierusalem before the Gospell was to bee Preached ouer all the world which beganne at Ierusalem as the Prophet Esay 2. testifieth And therefore it was necessary that the word should go throughout the world indeed but not generally at all times But if they will haue that to be the Truth and the Gospel which was Preached in the whole world then theirs is not the Gospell which was neuer in India nor in Turkey nor in any of the Greeke Churches for the Patriarke of Constantinople neuer embraced their religion and therefore their Gospell is not the true Gospell Our Gospell is that which was spoken by the Prophets and hath bene through the world it is that which was taught and Preached by the Apostles c. and therefore ours is the true Gospell Another argument of the truth of the Gospell he proueth by the fruits for the Gospell will shew it selfe by the fruits Obiection And they will obiect hereby that we haue not the Gospell for where say they is your fruits In the time of the Popish religion there was more almes and not so much wickednesse as among the Protestantes Solution Answer Would to God they could not too rightly obiect that to vs But yet they cannot hereby proue our Gospell to be none or not the true Gospell For in the time of Popery they liued in ignorance in palpable Egiptiacall darkenesse wherein small sinnes could not be seene to be sinnes Great sinnes as blasphemie infidelity c. were no sinnes For there was no liberty in reading of the word Now the light of the Gospell discouereth sinnes that are committed vnder it which in time of ignorance were not thought nor knowne to be sinnes Againe wee wish it might bee found more truely That if the sinne in time of the Gospell bee puninished vnder the Gospell then the Gospell is quit and free from that accusation Now by the Gospell the Gospell appointeth the sinnes committed vnder it to be punished and so much the more sharply as because in the light they haue beene committed And therfore those that haue the charge in the common wealth and the Ministers are more earnesty to performe that duty more carefully for the credit of the Gospell The Ministers ought to inueigh the more vehemently against sinne and to reproue it out of the word of God and the Magistrates to see it more seuerely punished Thirdly our Gospell is proued indeed to be the Gospell because that in the Gospell sinnes more brake out then without the Gospell which is strange But the Apostle proueth it for the Rom. 2. preaching of the Law which goeth before the preaching of the Gospell presseth saith he the wicked And in the wicked it hath this effect that it maketh them worse for those that are truly called are but a few and a little flocke and therefore the word must haue an effect of condemnation in the greater sort Fourthly but the truth and fruite of the Gospell doth appeare in those that are truly called for in them it bringeth forth holinesse of life and good workes And therefore wee be to them that seeing any sinnes vnder the Gospell lay it vpon the Gospell whereas it is the corruption of men which is the cause of offences and transgression and not the Gospell And therefore it sheweth their corruption which passe by those good men and instruments of Gods glorie the most religious and holy men and will not behold the good things that are in the Church But
that they that are once truly reconciled called shal abide for euer for the Apostle saith they are reconciled if they continue and abide and therefore if they abide not they are not truely reconciled and sanctified So that this is a true doctrine a Saint once a Saint euer that if God once loue vs he will neuer forsake vs. As Rom. 8. Neither Rom. 8. 39. life nor death c. shall seperate vs from the loue of God in CHRIST And here it is that our Sauiour prayeth for all Iohn 17. not onely for Peter but for all that Ioh. 17. 20. shall beleeue by the doctrine of his Apostles vnto the worlds end euen for all the faithfull and hee was heard in his prayer and therefore it is vnpossible that they which beleeue should perish Mat. 24. They shall seduce if it were possible the Elect so that it is impossible for the Elect to perish And those onely are elected which beleeue Therefore it is said that those Acts 13. 48. beleeued that were chosen to life And therefore wee see that the inheritance which God hath giuen vnto vs by his son we cannot be disherited of CHRISTS Sheepe shall not perish none shall pul them out of Ioh. 10. 28. his hands nor depriue them of that life which in him is laid vp for them Obiection Obiect If those that beleeue cannot fall away but must necessarily bee saued what then needs these manifold exhortations and reasons it is in vaine for the Preachers to enforce them so much and for vs to come to heare This is obiected of the Papists who would haue vs stand in doubt of our Election and their reason is this because the Apostle stands vpon this so much because men may fall away Ans But these haue a good agreement for God Solution which hath ordained wee should not perish hath ordained vs these meanes of his Ministers whereby wee should not perish We know out of the Scripture that euery mans time is set of God which he Iob. 7. 1. shall not passe as the Prophet in the Psalme my daies are in thyne hand ô Lord And because God hath appointed me my dayes is it a reasonable speach that therefore I should not vse meanes to prolong my life to that time by food apparell c. is this reason Againe Gen. 9 God hath promised after drowning of the world that the world should neuer be drowned and that there should be haruest to the worlds end should not men therefore sow and reape their corne it is a foolish thing to deny it Acts. 27. When Paule was in danger the Lord told him that not a man should be lost it was most true and the Lord hauing promised would performe yet after when the mariners would haue gone away saith the Apostle vnles these stay we shall not be safe So that as the Lord hath promised so he hath prouided that the things should be effected by meanes For the setting forth of this he vseth two similitudes one drawne from a ground or foundation that as in Mathew the house founded on the rocke Math. 7. 24. cannot be ouerthrowne so they that are grounded on CHRIST by faith Mathew 16. 18. the very gates of hell shall not preuaile against them The second similitude is in the word Setled taken from the sitting of the body which when it is set is more firme and steddy By which two similitudes he sheweth what manner of faith we should haue For the further proofe of this he vseth another reason viz. if yea be not remoued from the hope of those things you are in expectation of So that two things are required one that we be not remoued from faith nor leese our faith Secondly that we be not remoued from hope nor leese our hope The difference betweene these 2. graces is this Faith apprehends and layes hold on the grace and mercy of God in CHRIST Hope layeth hold on the fruite of this grace which is eternall life and faith regards the word of the promise but hope looks to the thing promised The reason then is that we should abide in the truth because we looke and hope for euerlasting life the blessednesse laid vp for the children of God If there were no other reason but to abide on the Note commandement of God who commands vs to walke in obedience nay though we should be damned yet we are to giue obedience to the commandements of God But when as God vseth this reason of alluring vs by propounding euerlasting life to vs that ought much more to incourage vs hereunto Men are naturally bent to desire honour riches c. The Lord here propoundeth to vs the greatest happinesse that can be euen in the kingdome of heauen 1. Cor. 9. 24. Euery man saith the Apostle runs the race yet but a few shall haue the prise But seeing there are so many rewards in the kingdome of heauen for all that attaine to the end what a blockishnes is it in vs that are so dull and dead to runne this race of Christianity Againe in these races they runne for perishable Note things and they will for a time abstaine from things that are pleasant and content themselues with a hard diet to the end they may runne better and be more light and shall not we therefore abstaine from and abridge our selues of the pleasures and profits of this life for the gayning of an incorruptible Crowne in the kingdome of heauen And therefore if we could rightly consider that when that I leese my pleasure here and mine honour and wealth c. if I gaine euerlasting life in the kingdome of heauen what losse haue I thereby And on the other side if in this life I seeke my pleasure and delight my credit welth honour worldly preferment c. and take no care nor paines for the life to come to be pertaker of the kingdom of God what a wretched and miserable case am I in This would make vs more to labour for that which perisheth not to contemne these worldly things in comparison of the heauenly and this life in comparison of that in the world to come The end of the eleuenth Sermon The twelfth Sermon COLOSS. 1. V. 23 to the 26. 23 If ye continue grounded ad stablished in the faith and be not mooued away from the hope of the Gospell whereof yee haue heard and which hath bene preached to euery creature which is vnder heauen whereof I Paule am a Minister 24 Now reioyce I in my sufferings for you and fulfill the rest of the afflictions of CHRIST in my flesh for his bodies sake which is the Church 25 Whereof I am a Minister according to the dispensation of God which is giuen me vnto you-ward to fulfill the word of God 26 Which is the mistery hid since the world began and from all ages but now is made manifest to his Saints WE haue entred into a certaine purpose the Apostle
another to beare record So when Paul and Luke 10. 2. Acts 14. 12. Barnabas went together Paul spake and therefore they called him Mercury The end of the first Sermon The second Sermon COLOSS. CHAP. 1. VER 2. ad 6. 2 To them which are at Colosse Saints and faithfull brethren in CHRIST Grace bee with you and peace from God our Father and from the Lord Iesus Christ 3 Wee giue thankes to God euen the Father of our Lord IESVS CHRIST alwaies praying for you 4 Since wee heard of your faith in CHRIST IESVS and of your loue towards all Saints 5 For the hope sake which is laid vp for you in heauen whereof ye haue haue heard before by the word of truth which is the Gospell BEFORE the Apostle commeth to the substance and point of the Epistle he doth wisely according to his manner draw attention to that he speaketh of And therfore thereis as it were a Preface of the Epistle vnto the 14. verse For as in a house which is stately built there is a Porch to enter in by so the Apostle in this stately building of his hath first a Preface set before to draw attention which he doth first from the authority of the Epistle which we haue heard drawne from his owne person Secondly in the person of Timothy Next from the testification of the loue hee did beare vnto them from this verse to the end of the Preface which he laboureth in as a Minister ought to testifie his affection towards them whereby the word might bee more louingly receiued and accepted willingly and carefully practised Doct. 1 Which should be a duty of all Ministers that the people may be perswaded of the Ministers loue towardes them and then they will bee more easily perswaded by the doctrine he teacheth and in this the Apostle laboureth in all his Epistles And by how much the more hee is to deale sharpely with them by so much the more he laboureth in this point to let them know that it is done in loue That the people may thinke they must be very reasonable persons if when they know whatsoeuer the Minister speaketh yea euen that the sharpe reproues of their Minister are done in loue for their good yet they do not accept it And therefore in the Prouerb it is said that the woundes of a friend are better Prouerb 27. thē the kisses of an enemy And he were barbarous or rather A fit similitude a mad-man that for some grieuous disease being prickt by the skilfull Chirurgion if he will flee vpon him and be reuenged of him so when the Ministers lanch the soares of their soules in the Ministery of the word what a barbarous rudenesse is it to fal out with the Minister for it c. His loue he testifieth 1. by a louing salutation then by testifying that hee daily prayed for them both thanking God and desiring all good things for them and he proueth his prayer in a forme of thanksgiuing petition for them which he setteth downe Of the persons saluting we haue heard the parties saluted are the Colossians described by two titles first title Saints secondly Faithfull brethren For the first they are called Saints for two causes one without themselues in CHRIST the other wrought within them by the spirit of CHRIST by the spirit of sanctification Doct. 2 All that haue the feare of God are Saintes because they haue the righteousnes of CHRIST which is in heauen without them his sufferings are accounted theirs his fulfilling of the law is theirs which is a greater righteousnesse then the Angels haue being the righteousnesse of God as the Apostle saith Againe they are righteous in that being iustifyed they are also sanctified and haue a beginning and a care and indeauour to walke holily vprightly and sincerely for in some measure there is knowledge especially in some measure there is in them a sanctified vnderstanding memory will and Rom. 6. 7. 8. affection and an indeauour to do the will of God Vse 1 This serueth to cōfute the Man of Romes blasphemy which wil haue none to be Saints but those that he canonizeth Vse 2 Againe this serueth to reproue vs which are so far frō this that we will not abide to make profession of holinesse For if it bee told many of their wretchednes they wil say they are no Saints so they may say indeed their liues testifie it He that hath not Rom. 6. the spirit of CHRIST is none of CHRISTS Vse 3 Thirdly this ought to serue as a bridle to withdraw vs from sinne and vnholinesse that when any filthinesse commeth into our hearts to wrong our profession c. we should examine our selues doth this become me which professe holinesse Example we haue in Nehemiah that hauing authority from the King to build the Temple when a false Prophet named Shemagah whom hee tooke to haue bene a true Prophet had bid him hide himselfe in the Nehem. 6. 10. house of God because that night he should be laid in waite for and slaine He considering that hee was the Prince of the people saith shal I do thus Is it not a shame for me c. Where the consideration of his authority did withdraw him from this shamefull and cowardly thing And ought not much more the consideration of our high estate in CHRITT that are Christians with-draw vs from sinne Ought not wee much more to be ashamed of it which is so shameful and abhominable a thing Are not wee Kings as it is said Priests in Christ shall not wee hereby be Reu. 1. 6. with-drawne from sinne then which nothing is more base If a Noble-mans sonne giue himselfe to base things vnfit for his estate wee will rebuke him for it as from a thing vnfit him and will say to him doth this become a Gentleman c. And seeing we can rebuke him why can we not much more rebuke our selues of our sinnes which are farre more detestable and vnseemely for the children of God Faithfull 1 religious which haue receiued the Title 2. truth of God and submit their soules vnto it this the Apostle exhorteth Timothy vnto So that in that he 1. Tim. 6. 11. 2. Tim. 1. 19. saith some had made shipwrack of faith it is not ment of iustifying faith but of religiō in a good cōscience for religion cannot abide to ly in a filthy conscience Doct. 3 These two go together for whosoeuer is a Saint is truely religious working holinesse in the sight of God for none can be holy before God vnlesse he be truly religious before God for a man cannot bring forth good fruite before he be a good tree and hee cannot vnlesse hee bee a new creature bring forth the effects of a new creature Now to bee as a good tree is to be truely religious for those gorgeous workes as building Colledges c. if they be not of religion they are euill So contrary if a man bee
Verse 5. them then their faith and loue are true The end is ye looke for reward in heauen without which it were impossible your faith should stand and your loue should be supported for there are so many assaults befalling vnto vs in this present life which would ouerthrow our faith and quench our loue vnles it were supported by the hope of euerlasting life Therefore in the Epistle to the Hebrewos it is compared Heb. 6. 19. to an Anchor yet there is difference for as men cast their Anchor into the sea to be fastned in the earth so this is fastned in heauen that no storme of tentation or trouble shall be able to breake it of Quest Quest Whether is it lawfull for a man in looking to the reward to vse it as a spur to doe good things where the Papists charge vs wrongfully that we hould that it is not lawfull to doe good workes in regard of euerlasting life nor to auoid sinne in regard of the iudgement of hell Solution Answer We professe and hould that if there be nothing els but euerlasting life that we doe good for there is no faith nor loue If onely I auoid sinne Note for the terror and feare of hell no pitty and godlinesse But the principall regard of our doing good is to glorifie God and therefore our Sauiour saith Let your light so shine before men that seeing your good Math. 5. 16. workes they may glorifie God your heauenly father And we are principally also to haue regard to auoid euill for the glory of God but yet that doth not exclude the regard of our saluation Our reward which our hope looketh vnto is layd vp as a treasure very safe and this is laid vp in heauen with God Doctrine And therefore teacheth vs that the faith of Gods children is without doubting contrarie to the papists who will haue doubting therefore the Apostle saith blessed be our Lord IESVS CHRIST by whom we haue giuen vnto vs an inheritance which is reserued for vs Comparing the spirituall Canaan to the Land of promise And this is saith he an inheritance which cannot be polluted by wicked men and which cannot be taken away as that was nor made barren as that is now by the sinnes of the Iewes which was once flowing with milke and honey contrarie to the wretched cauils of certaine Atheists who because it is now barren will goe about to falsifie Moses And saith he it is layd vp for you in safety and ye are kept and layd vp for it and preserued that nether it shall be taken from you nor you can be lost or kept from it The end of the third Sermon The fourth Sermon COLOSS. 1. 5. 5 For the hope sake which is laid vp for you in heauen whereof yee haue heard before by the word of truth which is the Gospell THE Apostle as we haue heard doth giue God thankes for two things First faith towards God and loue towards all Saints In the first place yee haue heard confirmed vnto vs the truth both of their faith and of their loue One marke of the truth thereof wee haue heard to bee their hope which did vphold them in their faith and in their loue Now it is further described to be true faith and true loue here it being set forth by another argument Namely that they haue heard it in the word of truth so that it is true faith and loue if it come by the hearing of the word of truth which is the Gospell Doctrine So that the word is an instrument and is set as a cause of true faith and true loue and true hope for this is not as the prouerbe goeth amongst men words are as wind which indeed is true in mens words but this word which the Apostle â—ere speaketh of is another thing more effectuall viz that whereby God giueth faith loue and hope vnto his children According as it is in the Prophet the Lord saith I will not alwaies be angry I will not alwaies chide for then the soules and bodies of men would bee consumed but saith the Lord though I haue chastised them yet I will heale them I will comfort them and the medicine I will vse shall be the fruite and reuerence of the lips And this shall bring peace that is such peace that none can take from them This is the word of God and this indeed we may trust vnto and leane vpon Men may speake that which they will not or cannot performe but saith Salomon to the Lord that 1. King 5. 8. which thy mouth hath spoken thine arme will performe The arme and mouth of God are of one measure Note whereas men haue wide mouthes to speake much but short armes to bring to passe that they speake but God he is as good as his word nay oftentimes he is better then his word for hee oft performeth and bringeth to passe that he neuer promised As to the children of Israel he promised them onely the land of Canaan but he gaue them besides the whole land of Canaan two other kingdomes which hee neuer promised and to Zachary for his vnbeleefe hee was Luke 1. stricken dumbe hee promised to giue him his speech at the birth of the child but besides he gaue him also the gift of Prophecy The word of God hath another title here annexed the word of truth for all the promises of God are in CHRIST Yea and Amen as Paul saith it is vndoubtedly true and therefore in that regard it is a word of truth And againe it is the word of truth as it is in Psal because it is tryed and purged seuen Psal 12. times that is very often for as siluer and gold when it is often tryed in the fire at length will bee so pure that there will be no drosse found in it euen so is the word of God and therefore we may well beleeue it Because for all the often tryall of it yet still it stands sure Mettals with often trials will diminish Gods word is not so And therfore our Sauiour CHRIST Ioh. 17. in his prayer that he made for his Apostles and consequently for the Church of God saith sanctify theÌ„ by the truth and in the next verse saith he thy word is truth Againe by the word of God we are bound to beleeue other truthes we are not bound vnto this to beleeue there was an Aristotle and Plato c. Further it is called the word of truth because it is the touch-stone of all truth acording to which all is to bee tryed in the Church of God and the Church it selfe to bee gouerned by it which confutes the Papistes which makes the word of God to bee controuled by the word of the Church And if the Church should say that the Epistles of Iames or of any of the Apostles Note were not the word then it were no word which is a vilde blasphemy for what disorder were it that the word of the wife
see the God-head in him and we shall see God in him in heauen This is proued by diuers places 1. Tim. 3. 16. A wonderfull Mistery that God which is a light that Ioh. 1. 18. 1. Tim. 6. 16. no man can see which is incomprehensible is yet seene and comprehended of a mortall man so farre forth as man is able 1. Iohn 3. None hath seene God at any time nor can come to the knowledge of him but the onely begotten Sonne of the Father hath reueiled him Ioh. 14. Whē as one of the Apostles saith to him shew vs thy Father our Sauiour answeres O Phillip hast thou bene with mee so long and hast not seene the Father otherwise inuisible And this is a wonderfull mistery and an exceeding mercy that God which cannot bee conceiued in the capacity of men should yet be seene of vs. Question Quest Whether in the body and Man-hood or God-head of CHRIST is it seene Not in the Man-hood for it is too weake to expresse Solution the God-head of his Father and touching the God-head he cannot bee comprehended in himselfe being equall with his Father as incōprehensible as the Father being one with him And therefore he is vnderstood of vs is the image of the Father as his God-head and Man-hood are both ioined together Question Quest What great thing is this that CHRIST is the image of God seeing Adam a bare man was the image of God And the woman is Image of 1. Cor. 11. man and man is the image of God euen in this wretched estate and therfore no such wonderfull a thing to bee the image of God Ans Adam is called the image of God in regard of Solution some sparkles of the image which God had ingrafted in him by creatiō he was not the image of the Essence of God nor had any of his Essence Againe mā is said to be the image of God in regard of the rule which God hath giuen him ouer his wife wheras our Sauiour CHRIST hath in him the Essence of his Father being perfect God hauing the God-head ioyned to his Man-hood in one and the same person Obiection Here we are to answere an obiection of certaine heretickes If he be the image of God then hee is not God for the image and the thing is not all one Answere Ans We do not vnderstand an image heere to bethat which doth represent the accidents or lineamēts of things as images of earthly things doe for the images that are made of a man cannot represent the Essence but the accidents and lineaments of the body of a man but CHRIST is such an Image of his Father which is the thing it selfe as the word is 1. Cor. 1◠vsed in other places As wee are after the Image of Adam being the thing it selfe Againe Hebr. 9. 23. These things viz. ceremonies being the shadowes of those things which were the truth being not the image it selfe And therefore their argument is a false reason for the vnderstanding of this To know how CHRIST is the image of the Father and of the Holy-Ghost and of himselfe as God viz. that he in the God-head and Man-hood did represent the infinite power of God It may appeare by that in Ioh. 1. Ioh. 2. 1. We haue seene him as God himselfe for in all his words and workes and whatsoeuer he shewed such vertue and power viz. euen of God himselfe He cōmanded the diuels and they came out commanded the seas and windes and they obeyed which none Angell or men could euer doe and therefore there appeareth the image of God Againe there is an infinite mercy set forth vnto vs in IESVS CHRIST in sauing his childrē in that by him we are saued Againe an infinite iustice reueiled to vs in our Sauiour CHRIST who hath borne in his owne person for vs the infinite wrath of God hath made satisfaction for vs in his owne bloud And in that one action of his suffering appeared both the infinite iustice and mercies of God and therefore the image of God This may be considered after this sort for seeing the Angels themselues stoupe to looke into this mystery Wee may by this meane example of the prophane History see some small resemblance of this thing seruing somewhat to open it and yet take heed that with reuerence we consider this so deepe a mystery of our Sauiour CHRIST There is in the Histories recorded A King which This similitude is warily to be vsed his sonne by Adultery hauing transgressed the Law and should haue lost his eyes by the importunity of the people was intreated not to do it yet because the King would not haue the Law broken he found out a way to keepe the Law and because hee would not haue them to haue a blind King he put out one of his sonnes and one of his owne eyes Where was iustice in that the King would execute the Law and mercy in sparing his sonne but this was imperfect iustice and mercy But in CHRIST both are perfect Doctrine Now in that CHRIST is the image of his Father this teacheth vs that we are to content our selues by the knowledge of the God-head which is reuealed vnto vs in CHRIST and by CHRIST and not to go to seeke him any further Inheritour and heire of all creatures for howsoeuer Verse 15. it be otherwise interpreted yet it seemeth rather to be this because as in the Law the eldest sonne was heire of all or of the most part of the Fathers possessions So CHRIST he is the heire of all and those that haue any thing haue it by him and haue right by him His father hath put all things vnder his Psal 8. Heb. 1. 1. Cor. 15. Doctrine feete He that hath any possession or power neuer so great if he haue it not by CHRIST it is none of his hee is an vsurper whatsoeuer he be And therefore it condemneth them that get not their goods with good consciences Nay though they may come to it by their parents yet hauing not the testimony of the Spirit of God that he is the child of God it is not his Therfore Pro. 15. Better is a little with the feare of Pro. 15. 16 Psal 37. 16. God then great treasure with trouble And this is the reason that better a little with Gods feare because if he be the child of God that hath it it is his owne and he may vse it but if he be not be he neuer so wealthy he shall answer the Lord for it and his iudgement shall be the greater for it For if he that eateth browne bread shall answer for it if he be wicked much more shall he that feedeth and fareth of the best as he abuseth more of Gods blessings and therefore let them looke vnto it that haue receiued any from God As CHRIST is the Image of God and heir of all things so also it is said That he made all things Which
slender grounds they haue of the doctrin of merits indulgēces which they giue attributing saluatiō to merits of Saints and Martyrs Where they also deale most wretchedly and blasphemously against the God of Note heauen the Son of God which speake against the imputation of the rightousnesse of CHRIST to vs and yet giue that honour to Saints in that they will haue their righteousnesse imputed vnto others Doct. 1 This we are taught that if we will indeed raigne with CHRIST wee must bee content to suffer with Christ be content to vndergo persecutions frownes scornings of our friends and others we must take part with CHRIST in his afflictions He that would weare Christs Crowne must beare CHRISTS Crosse Doct. 2 Another thing that we are here to take comfort in our afflictions in that CHRIST seeth their afflictions and is as tenderly affected as if he himselfe were in trouble in prison fire c. And therefore in the Epistle to the Hebrewes Heb. 2 17. 18. the Apostle saith he himselfe was afflicted as that we might be redeemed so also that he might haue experience of our troubles that so he might the more tender vs in our afflictions As the woman that hath felt the paines of child-birth can tell best what it is So CHRIST himselfe knoweth our troubles who hath had the sense of troubles in himselfe The Apostle after calleth himselfe the Minister Verse 25. of the Church as before of the Gospell both are one He meanes that he was Gods Minister for the edification and comfort of his Church The end of his Ministery of the Church is to fulfill the word of God How the word of God is fulfilled by calling those that are to be called to the knowledge of the truth wherein the word is fulfilled or els fulfilled in hardning the hart of those that are not to be saued for to them the Ministery of the word is to further iudgement to them that contemne it and profit not by it In the next words he sets downe the dignities of Gods word 1. it is a mistery Verse 25. a secret secondly a mistery hid from all ages thirdly reueiled onely to the faithfull or Saints A Mistery A word taken from the heathen from their superstitious vsage in their diuilish religion especially among Dignity 1. the Egiptians their religion being called a mistery and their ministry misticall or misteriall men their religion being hid to the Priests alone who by pictures of birds and beasts had all their religion expressed that others might not know it And therefore we see how fitly this superstition of the Gentils may agree Note with the Doctrine of Popery which will haue the word hidden from the lay people as they called them Whereas God would haue his will deliuered vnto his seruants and people The commendation of the Gospell then is set forth by this word Mistery In that it is such an excellent thing as that it can not be attayned vnto by any wit of men and Angels And therefore the Angels are said to stoup to looke into this maruelous worke of saluation 1. Pet. 1. 12. by the Doctrine of saluation Men vsually of fine wits will be looking into things that are hard and darke and high and therefore Salomon saith harken my sonne and I will tell the darke parables And in another place I will teach thee things of high account wherein the wisest head may be occupied So that we see the excellency of the Gospell Obiection Againe this is a mistery hid from the beginning so Dignity 2. many thousand yeares But this may seeme to confirme an errour in Popery that this being hid from so many generations was hid from Abraham and the rest of the Patriarks and therefore they could not be saued But if we be the children of Abraham and must rest in his bosome then he was saued Answer But for answer it is to be ment that the promise of this mistery was giuen to Abraham but it came not till now and therefore in regard of that it was hidden And againe though it was knowne yet it was but darkly knowne in clouds and figures and therefore they could not see it so plainly as we doe For the fathers did not see the suffrings of CHRIST as we doe and therefore in that regard it was hidden And this the Apostle to the Ephesians sheweth Eph. 3. 5. when he saith this mistery was not opened in other ages vnto the sons of men as it is now reuealed vnto Instruction his holy Apostle Prophets c. As we go before them in knowledge so also in obedience els it is to our greater condemnation Reueiled to his Saints viz. to those onely that are Dignity 3. the children of God not to all men and therfore it is It is rare that CHRIST praiseth his father for hiding this Math. 11. 25. from the world yea from the wisest of the world and for opening the same to Babes and he hath chosen the foolish saith S. Paule to confound the wise 1. Cor. 1. 27. Obiection Obiect But the wicked know the Gospell the truth of it which is by the working of Gods spirit onely and beleeue it and can defend and dispute of it and yet haue no part in it How then is it not reueiled to them Answer That vnderstanding is no true vnderstanding Solution because it is not ioyned with an alteration in that the Gospell hath not conuerted them to it they do it may be know the Gospell but they do not Note obey it they do not rest in the shadow of it the Gospell cannot perswade them to submit themselues to the kingdome of CHRIST to obey his laws The vertue therefore and efficacy of this mistery is hidden to them and not imparted The end of the twelfth Sermon The 13. Sermon COLOSS. 1. V. 27. 28. 29. 27 To whom God would make knowne what is the riches of his glorious mysterie among the Gentiles which riches is CHRIST in you the hope of glory 28 Whom we preach admonishing euery man and teaching euery man in all wisedome that wee may present euery man perfect in CHRIST IESVS 29 Whereunto I also labour and striue according to his working which worketh in me mightily WE haue heard how the Apostle commended the Gospell vnto all men by most notable titles giuen vnto it as first that it was a mistery and secret Secondly hid since the world began and from all ages Thirdly that this mistery was giuen onely to his Saints not to the rest of the world specially in respect of the vertue that doth attend vpon it Further it followeth so shew other points why this Gospell of CHRIST should be amiable vnto vs viz. that as this mistery commeth from God to his Saints so it proceedeth from his owne will In that he saith to whom God would For whereas it may be Question asked why God hath made this
knowledge hid Hauing commended the Gospell because it brings wonderfull comfort by wisedome and knowledge now he sheweth where they are to be had viz. in CHRIST in whom are hid all the treasures of his father viz. touching his manhood whereof here it is spoken which is for vs who from his manhood receiue the graces of God flowing and running from the head to the edges of the garment And in his manhood are all the graces of God though not infinitly yet so farre as the manhood can comprehend perfectly laid vp in CHRIST For he hath all the graces we haue need of and therefore the Gospell hath all so as here is a conuerse reason for CHRIST hath all therefore the Gospell hath all and contrary the Gospell hath all the graces of God necessary for vs therefore CHRIST hath all For whatsoeuer the Gospell hath CHRIST hath and we receiue from him by the Gospell This confuteth the Papists who will haue vs to haue any thing from cannons decrees of Popes c. But the Apostle saith that the Gospell hath all wisedome and vnderstanding because it hath them from CHRIST Hidde Which sheweth that these graces of God are hid from all creatures yea from the Angels themselues and therefore they labour and bend euen with paine if it were possible stooping to see into these mysteries This secret and hid wisedome of God we see in this For 1. it seemeth a strange thing that all men should fall and become the membres of Satan and yet that out of Satans hands he would take his children this was a strange thing and a wonderfull mistery and wisedome to shew his loue to them the more 2. It is a strange and a hid thing that God should giue his Sonne to dye yet it is a singuler mistery to shew the hatred of sinne and loue of his children that he abased his sonne for their sake 3. Againe it is a strange thing that God should suffer his children to be afflicted in this life and the wicked to haue ease and peace and the godly to go to heauen by hell to honour by dishonour c. But it was that they might know their owne infirmities and also the better haue a feeling of the comforts that it might be the sweeter 4. Againe a great mistery that the Lord to the building of the excellent worke of the Church should choose such weake instruments and such poore meanes as fishermen c. But it is that in their weakenesse his power might be manifest 5. Againe it is a strange mistery in the manner of the deliuery of the Gospell not in eloquence of men but in a plaine stile that as well the Maid at the mill as the Prince in the Throne might vnderstand it But it was that none might impute it to the excellency of the tongue The end of the 14. Sermon The 15. Sermon COLOSS. 2. V. 3. 4. 3 In whom are bid all the treasures of wisedome and knowledge 4 And this I say least any man should beguile you with intising words WE haue heard how the Apostle hath entred into the commendation of the Gospell by many properties and effects in it And last we heard that it is matter of singuler comfort vnto the people of God And also that it is a mistery hid in all ages and in this but onely to the children of God There we haue handled that it is a perfit doctrine leading vs the right way whither the Lord calleth vs. For in the Gospell of our Sauiour CHRIST is laid vp vnto vs all the treasures of wisedome and knowledge being onely found in him And therefore the Apostle 1. Cor. 2. would be knowne of nothing 1. Cor. 2. 2. amongst Gods people but of CHRIST and him crucified and therfore in him are all the treasures of wisedome and knowledge hid And the woman Iohn 4 saith the Messias shall tell vs all things which our Sauiour CHRIST confirmeth saying I am hee And therefore Ioh. 14. hee professeth that hee had taught to his Disciples the whole will of God And 1. Cor. 11. what the Apostles receiued they gaue all to the people and therefore all wisedome and knowledge is hid in our Sauiour CHRIST and reueiled to vs in the Gospell whereby he is brought vnto vs. And therefore this is a notable commendation of the Gospell which is able to perfect a man of God who 2. Tim. 3. 17. is to teach the people the will of God And if the word of God is able to make perfect a Minister then much more the people it being needfull that he should haue more then they Which hee proueth by the effect that the duty of the Minister is to teach the truth and confute errours which the word will perfectly minister vnto him And further to exhort the good reproue corruptions and dehort from that is naught And therefore howsoeuer the Papists will not deny that it is a perfect word yet wil they haue the Canons of Councels decrees of me◠But the perfection of the word appeareth heere to haue no need of mans inuentions It is hid viz in CHRIST who is the bosome of his Father and therefore onely can reueale the will of God his Father And howsoeuer a naturall man cannot deny the truth of the Law yet not Adam himselfe in his innocency was able to see the mystery of the Gospell nor the Angels themselues though more excellent yet could not without seeing and stooping to behold it vnderstand this secret Mystery Here the Apostle incerteth an exhortation Therefore take heed that no man deceiue you with probable and likely speach which may seeme at the first to haue a faire shew For this is a mystery and hid thing and therefore not seene at the first Yea oftimes it comes to passe that a lie is more probable and likely to be a truth then the truth it selfe Example The fruite that groweth now in Sodom hath a more excellent shew then other fruit and yet come to feele it it goeth to froth wind that loathsom Againe in gold before it be tryed that which is not gold may haue a greater coulour and shew then the true gold And therefore men are not to look vnto the eloquent words and fine speeches and that men carry the matter away smothly without any regard of the soundnesse of the matter For hence it commeth to passe that men are led away into errour And the danger is not onely when false doctrine is deliuered as here it was but euen when false doctrine is not deliuered as among the Corinthians where they did only with eloquent braue words mount aloft in their eloquēce And therefore the Apostle doubteh not to call them false Apostles For when as men respect the wordes and haue little respect vnto the matter and are led away by euery wind of doctrin there is a seducemēt The Apostle then teacheth vs that no mans learning authority eloquence should draw vs to beleeue that is
in the words before in this chapter made a way to come to the principall point he purposed And first he testified his care ouer them and moueth them to haue care ouer themselues and that they should take heed of being caried away by any probability and likenesse of speech Here he particulerly layeth it downe what he would haue them take heed of as if he should say Looke about you by a sound knowledge of the truth least any of what opinion of learning or holinesse whatsoeuer by either shew of reason comming from the braine of men which hath receiued strength in that it hath bene receiued from hand to hand and yet is nothing els but a vaine deceit and sleight or els by the ceremonies of the law wherewith as by certaine rudiments or A. B. C. the people of God as children were trayned to this perfection of doctrine which now hath shined out vnto you do vanquish you and driue you before them as prisoners fast bound in the chaines and manacles of errour Yea take heed of any doctrine whatsoeuer that either taketh any thing from CHRIST or doth place any the least iot of saluation other where then in hâ—m For seing that in the humane nature of CHRIST the fulnesse of the God-head doeth personally so rest and abide that both the natures of the God-head and the man-hood make but one CHRIST what is there needfull for your saluation which you may not haue abundantly in him Considering especially that this fulnesse of all graces which is in him he hath not for himselfe but for you which of his abundance is ready to fit you with all whatsoeuer you haue need of to saluation And the same CHRIST howsoeuer sometime a litte inferiour to Angels as towching the humiliation of his man-hood yet now euen according to his man-hood is head not onely of his Church as is aforesaid but of all powers and principalities which are in heauen whereby may appeare your errour which worship Angels The sum is an exhortation which the Apostle giueth to the Colossians to take heed they should not be deceiued by any false doctrine and the reasons and grounds The parts are Exhortation not to be deceiued by Philosophy and the beginnings The reason because if they be led away they are made a prey Againe they should haue nothing in CHRIST in whom is all fulnesse and though he was man and inferiour to the Angels yet now and as he is God he is aboue them all and head of them all See or take heed Here the Apostle first teacheth that a man must haue a sound knowledge and vnderstanding in the truth of God for he speaketh not of the bodily sight Doctrine Doctrine It belongeth to all men and all women euen to all Gods children of what sort and condition soeuer they be in spite of the enemies of Gods truth the Papists it is required at their hands and commanded that they should know and beare away the word of God And they must grow in knowledge for they are not to stand at a stay for as they must grow in zeale so also must they doe in knowledge for better haue no zeale then zeale without knowledge which is most dangerous as a wild horse And therefore it is that Dauid though a wise man yet standeth much on this point Psal 119. And if we must proceed in godlinesse all our life so also in knowledge It is necessary that we haue 3. Part. knowledge to the end we may be able to be defended Gal. 1. 2. Tim. 3. 8. against the subtilties of the false teachers and deceiuers of the world who are compared to inchanters Iannes and Iambres which withstood Moses before Pharaoh it is necessary that we haue knowledge to the end we be not blinded by them He biddeth them take heed of Phylosophy which is a glorious name signifying the loue of wisedome But the Apostle doth not take away the vse of Philosophy For if it be well vsed it is a good hand-maid for to help the Ministers if so be it be not vsed to make a glose and a shew to the world But here that Phylosophy is condemned which repugneth the Note word and Gospel of God for so far forth as Phylosophy will as a hand-maid wait and attend on the word of God to further the Ministers so long it is commendable and a good help to further the Ministers in the word of God But when as Phylosophy doth rise vp to go hand in hand or as Hagar to her Mistris to goe before the word of God then it is to be condemned and cast out And the reason that Phylosophy is to be taken heed of is by reason that there is deceit in it as we see in naturall Phylosophy that Ex nihile-nihil fit of nothing nothing is made This is contrary to the word of God Againe in morall Philosophy They say that if there be not free will why should there be punishment but this is to be taken heed of This condemneth them which to excuse their mingling of the word with Philosophy they say they doe but as the children of Israel did which rob Egipt of her Iewels or be as Moses who was skilfull in all the learning of Egipt as the schoolmen Papists others doe But they doe nothing but rob them of their botches and biles The reason that Philosophie doth deceiue is because it commeth from the braines and inuention of men An other thing the Apostle willeth them to take heed of is of the elements of the world which were the traditions of God For might they say if you will not haue vs to deale with the inuentions of men will ye deny that we should vse the decrees of God as the traditions of the law Here we see whom the Apostle had to doe with all viz. such as ioyned with the Gospell the inuentions of men and Phylosophy and the ceremonies of the law The same doe we deale withall viz. the Papists for though they confesse CHRIST c. yet because they ioyne the traditions of men ceremonies which the Gospell will not admit therfore we are not to ioine with them but to oppose against them as the Apostle did The reason why the Apostle sheweth they should not be bound vnto the traditions of the law Because the ceremonies of the law are the elements as it were the A. B. C. wherein children are to be taught Now it is no point of a good scholler to be alwayes in the A. B. C. so we must not alwaies be babes in Christianity for those were the shadowes of that truth which now is and therefore these are the dayes of restauration and perfection Now then if we must not haue these ceremonies which God had appointed but that CHRIST must be preached simply and barely without ceremonies much lesse are we to vse the traditions and ceremonies of men which the Papists religion doth wholly consist of Indeed there is a doctrine
hath to confirme the Colossians in the knowledge and profession of the truth receiued shewing that there was no true grace vnles a continuance in that they had receiued And the drift or end of the Apostle is to strenghthen the Colossians and in them all Christians in the continuance in their profession Reasons wee haue heard before other follow An other reason of perseuerance in the true faith As namely that the Gospell which they receiued by him was the Gospell of CHRIST and therefore they should continue And this Gospell hee proueth to bee the true Gospell because it was Preached by his Ministery and of the other Apostles which is confirmed by that of the Prophet Esay 2. That the sound of them went through all the world And seeing this doctrine was Preached receiued through al the world therfore it was the true doctrin of God for no doctrine but this had euer or shall haue this spreading No not the wretched doctrine of the Arrians which were onely in the East countries Nor the doctrine of Popery which neuer went ouer the whole world for it was not receiued in the most parts of the world no not of the Grecians which are neere yet stood alwaies at speares point with it and therefore it cannot be the true doctrine And the excellency of the Gospell of CHRIST is argued to be a wonderful marueilous doctrine as being Preached by poore silly fishermen and that without any other sword but of the word and of the censure and discipline administred Againe this sheweth the wonderfulnesse of this Note doctrine which is able to pierce and sting the hearts of men and to subdue the hearts which is more then all the Emperours of the world could do And therefore must needes bee the true word of God which must so breake into the hearts of men It is no maruell though the doctrine of Popery Note was so receiued because it was a doctrine of licentiousnesse of liuing so many feasts and holy-daies so many indulgences for any wickednesse soeuer they would commit besides in their seruice so many delights singing piping ringing for the eares gorgeous shews for the sight and euery sense hath his play-fellow and therefore it fitted the humors of men notably and therefore no maruell though many follow it But the doctrine of the Gospell doth cleane contrary it reproueth the euill corruption of nature and subdueth it And therefore they that haue found this effect by the Gospell that it hath subdued our natural affections and conuerted ourformer life to a better it is a notable argument to vs of the truth of this Gospell Obiection After the Apostle setteth forth his fidelity dilligence and painefulnesse in his Ministery But first he meeteth with an obiection that this should not bee the Gospell nor hee a Minister of God because he was in continuall affliction and therefore no true Minister of the Gospell that God would suffer him so to be afflicted And wee know it is the malice of men because they see any afflicted and distressed they thinke them not to be the children of God As Iobes friends seeing all his goods taken away his children and himselfe so tormented thought it was impossible he should be an vpright man but rather that hee was an hypocrite Dauid also though a valiant man a Prophet and a Psal 73. wise man yet was much shaken like to haue gone backe because hee saw the godly so afflicted and in misery So here these seeing the Apostle one of the chiefe of the Apostles to be so grieuously persecuted and afflicted as him 1. Cor. 11. doth confesse comparing himselfe to the other Apostles whom they vpbraded him withall he doth rehearse his labours trauels persecutions afflictions dangers watchings nakednesse cold hunger c. And in the recitall of all these his troubles he was now in bonds in prison therefore they might thinke he was no true Minister of God nor beloued that God would suffer him thus to bee dealt withall Solution But the Apostle answeres that he hath great cause of reioycing by his afflictions addeth two reasons 1 One he maketh supply of the afflictions of Christ that which was wanting in CHRIST he doth fulfill Secondly it is for the Churches good that he doth it for the body of CHRIST which is his Church For the first here arise strong arguments of the Papists for their doctrine of iustification by workes Obiection And one is they say that Saint Paul supplyed the passions of CHRIST and therefore his passions are not sufficient but must bee peeced and patched with good workes Secondly they say the Apostle suffered for the Church and therefore the martirdome or merits of Martyrs are to be giuen to Saints for their good Solution For the answere of these we are to know that the mēbers of CHRIST being ioyned with CHRIST make but one CHRIST they being diuers members of one body which is CHRIST the Head 1. Cor. 12. And as the wife taketh the name of the husband so do we of CHRIST being Christians Now then as our Sauiour CHRIST went before in afflictions so we are to fulfill his afflictions and to follow him Heb. 2. CHRIST abased himselfe that he might make himselfe like vs in suffering and therefore we must bee like vnto him in sufferings So that we see what an argument they make that because wee must be like him in afflictions therfore our afflictions must merite nothing lesse Another reason in that he saith that which wanted in his afflictions is supplied It is ment in regard of his feeling suffering with thē in their afflictions he suffereth as before in his owne body so now in the person of his Church and therefore saith to Paul Acts 9. Saul why persecutest thou me Obiection The other reason they vse is in that he saith Hee suffered for the Church Solution We are to vnderstand indeed that the Ministers of God and the children of God when they suffer suffer for the Church not for the redemption but for Note the confirmation comfort and example of the Church as the Apostle sheweth 2. Cor. 1. 6. If wee be afflicted it is for our consolatiō c. As if he had said I suffer for your cause that yee seeing my afflictions and patience in my trouble might take example to follow mee and seeing my constancy through God that doth sustaine mee yee might receiue comfort and example in continuing constant your selues might wade through the afflictions that come vnto you And therefore we see what is the cause why the children of God suffer viz for the Churches sake by standing constantly in the defence of the truth which Satan especially aymeth at to make them depart from it and his instrumēts also not so much look for their life as the defaming of the truth therfore we continuing cōstant in the truth we are cōquerers how hardly soeuer we be delt withall And therefore wee see what