beginning Eph. 1. 4. of the world but that was in regard of CHRIST in regard of our selues he hated vs we were his enemies And had it not been for the loue in CHRIST Eph. 2. 1. 3. 12. we should not haue abidden in his presence but had been consumed and therefore we haue to praise God that in loue he spared vs so long till he called vs and sent meanes of calling vs. It followeth Mind We were enemies therein which is the principall part of the soule and therefore we were much more enemies in the inseriour faculties in our grosse affections of feare anger and in regard of loue and also of our bodie Doctrine Doctrine We learne that seing we are thus enemies there is nothing in vs but corruption and enmâ—ties in our thoughts words and deeds Which is contrary to the Papists which will make vs that we can merit at the hand of God by our good works But if the tree be corrupt what shall the fruite be For the reconciliation by CHRIST we haue heard Verse 22. of it before The end of our reconciliation is in the Luk. 1. 74. 75. next words expressed which is sanctification which is the end we why are redeemed This the Apostle setteth out by the three words The first word signifieth that which is not earthly Hagios holy not earthly of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. that our minds should be caried from earthly things to heauenly The second is without spot viz. not a man that is not charged with blame but which being blamed is not truly nor iustly blamed The third word signifieth a man that cannot be iustly brought into iudgemeÌ„t before the magistrate or before the Church Signifying that a man not onely may befree froÌ„ great crimes but euen from all that may be reprehended by other inferiour men And here is ment not onely to walke vnblamable before men but euen before God to walke vprightly and sincerely So that sanctification is the end of our redemption That the Gospell should not be euill spoken of Doctrine Here is confuted Iustification by good works For seeing good works are the end and the effects of our saluation and come after our redemption they cannot then be the causes of the same and as the fruite commeth after the trees so doe good works after from righteousnesse which is as the Tree that beareth Phil. VII them The end of the tenth Sermon The eleuenth Sermon COLOSS. 1. V. 24. to the end 23 If yee continue grounded and established in the faith and bee not moued away from the hope of the Gospell whereof ye have heard and which hath bene Preached to euery creature which is vnder heauen whereof I Paul am a Minister 24 Now reioyce I in my sufferings for you and fulfill the rest of the afflictions of CHRIST in my flesh for his bodies sake which is the Church 25 Whereof I am a Minister according to the dispensation of God which is giuen me vnto you-ward to fulfill the word of God 26 Which is the mystery hid since the world beganne and from all ages but now is made manifest to his Saints 27 To whom God would make knowne what is the riches of his glorious mysterie among the Gentiles which riches is CHRIST in you the hope of glory 28 Whom we preach admonishing euery man and teaching euery man in all wisedome that wee may present euery man perfect in CHRIST IESVS 29 Whereunto I also labour and striue according to his working which worketh in me mightily THe Apostle hauing set forth the redemption brought vnto vs by our Sauiour and hauing shewed that the Colossians had a part in that redemption hee commeth to set forth vnto vs a condition Whereupon his grace and mercy of God is bestowed vpon them viz. no other but this If ye continue grounded and setled in the faith and be not moued away from the hope of the Gospell yee haue heard of c. The sense hath bene before metaphrastically set downe The summe containes an earnest exhortation and effectuall vnto constancy and abiding in the truth they haue receiued First consider the exhortation which Saint Paul giueth to the Colossians and in them to all the children of God to abide in the true faith Secondly the reason and grounds whereon this exhortation is laid many sundry and strong First for the exhortation to continue in the truth Reasons of constancy to which men are perswaded by many reasons for otherwise they haue no part in CHRIST no part in the reconciliation or sanctification by CHRIST for this is necessary to all the children of God to continue vnto the end Therefore Math. 24. our Sauiour speaking of the great troubles which should come saith he that continueth to the end shall be saued We see Math. 23. 13. example of those that hauing professed go backe leese their hope and the comforts of Gods children Lâ—ts wife though she went not backe but desired to Gen. 19. 26. go to Sodom in regard of wealth riches therefore our Sauiour saith Remember Lott wife Luke 17. 32. Thus wee see the children of Israel in Exod. that though they went out of Aegypt with ioy and gladnesse yet feeling after want of meate in the wildernesse Exod. 16. 3. Heb. 3. 17. 18. wished to returne into Aegypt and therefore it is said they should not enter into the Lords rest viz the spirituall Cannan Let vs beware therefore of Apostacy and that wee runne not in vaine For it were better wee had neuer professed at all then hauing once professed the truth afterward to fall away 2. Pet. 2. 21. 22. and to returne like a dogge to his vomite It is a great matter to enter into the profession of CHRIST and if wee doe not continue but depart from it it had bene better we had neuer knowne nor professed it Therefore wee reade in the Actes that Barnabas admonish'd the brethren of Antioch to continue in the grace of God Acts 13. 43. One notable degree of contiuance is to haue a Note purpose to continue and therefore those that haue not this purpose to abide in the truth come life come death but rather purpose if an other time should come they are as ready for that as for this they are nothing but hypocrites and haue a witnesse in their owne heart of their condemnation And we must not onely haue a purpose but wee must labour to bee strong and vse all meanes for the confirming of vs calling on the name of God for it For Peter had a purpose indeed not to deny CHRIST but to stand for him but yet he denied him grosly because he did not call earnestly vnto the Lord for strenght neither did vse the meanes of absteyning himselfe from danger before hee was called but would needs runne into danger to the high Priests house and leane too much vpon himselfe Doctrine Againe we learne
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
how shall we buy seeing wee haue nothing to giue the Lord The Prophet answereth buy for nothing And therefore seeing Isay 58. 1. 2. for costly apparell comely onely in the sight of men we will both giue exceeding much go for it what a shame is it for vs that we wil not go for this apparel which maketh vs costly in the sight of God And these are not onely comely but precious garments and costly In Prouerbes 4. and in diuers places they be called Iewels and Pearles and pretious ornaments and bracelets c. Heere first hee setteth the causes then the vertues The causes 1. because we are chosen and elect therefore to doe good works to walke holily and put on the cloth of righteousnesse as the Apostle saith to the Ephesians He hath chosen vs that we should bee holy Ephe. 1. 4. and blamelesse Where wee see what a false charge the Papists giue vpon the holy doctrine of Election that it is a doctrine of loosenesse whereas the Apostle teacheth vs it is a doctrine to moue to holines of life Another reason Because yee are holy Here hee taketh a similitude from the vessels of the Temple set a-part for the seruice of God in the Temple And therefore we see the fearefull iudgement of God vpon Balâ—asar for prophaning the vessels of God in his Dan. 5. 3. 30. banquet Euen so we being seperate and set a-part by holinesse of life to the seruice of God it is a shame for vs to giue our selues to serue men or our owne lusts and affections A third reason is in the word Beloued yee are loued of God therefore loue the things that he loues Quest Quest How shall I know that I am the beloued child of God Ans If I finde in me the fruits of the grace of Solution God I must examine my selfe therefore whether I haue faith whether I haue the loue of God in me or no whether I haue any righteousnesse in me or no. And therefore the Apostle Peter sheweth that wee 2. Pet. 1. 10. may make our election and calling sure by good works And therfore the cause that men stumble and breake their neckes in matter of election is that they will go to the Vniuersity of Election before they haue been at the Grammar-schoole of Calling and Sanctification And therefore they argue Hee that is elected shall be saued liue he as he list Which yet is false for Note the elected shall liue holily And so contrary If I be a reprobate I shall be damned liue I neuer so holily and godlily But this also is false for as he that is elected to saluation must needs bee sanctified so he that is not cannot And therefore wee are not to climbe to the top of Gods Councell to know our election but must begin below by our sanctification Now we are elected all of vs onely by the loue and grace of God we haue nothing of our selues and therefore none are better then another nor can helpe our selues any whit And because wee are elected by the free grace of God it is another reason to proue that we should put on holinesse The vertues follow Bowels of Compassion viz. the tender affection one towards another 1. Kings 3. 1. King 3. 26. which was shewed when as the childe should be cut in sunder the right mother her bowels were moued within her at the danger of the childe and by no meanes would haue it diuided This is the compassion which we should haue one towards another euen when we see any in danger much more when they are in trouble which we see to be often in our Sauiour CHRIST Secondly Easinesse to be vsed for so the word signifieth whereby a man is ready and easie to giue himselfe to the vse of other contrary to the peruersnesse and frowardnesse that is in many This is a necessary thing for as inwardly there ought to be compassion so outwardly there should be cheerefulnesse of countenance and readinesse to be helpfull vnto other This is as belonging to all so to rich men especially because they are ready to fall into this roughnesse being puffed vp with pride by reason of riches as wee see in the churlishnesse of Nabal to Dauid 1. Sam. 25. 10. Thirdly Modesty and Humility whereby we thinke basely of our selues and highly well of others The contrary wherof we see practised amongst vs in that men thinke too well of themselues and therefore set a cheape prise of other men contrary to the Apostles precept Phil. 2. 3. Obiection Quest But I shal then thinke a lye for shall I thinke that he hath more knowledge then I being ignoraÌ„t Ans We are not so to thinke but yet not to thinke Solution our selues better then we are And this is especially meant of sanctification And therefore when we see a man liue without any Note outward blot of disorder we are to thinke better of him then of our selues because Wee know more euill in our selues and can accuse our selues of more sinnes then we can do another man whom we cannot know so well as our selues and which hath peraduenture lesse knowledge then we Fourthly Meeknesse whereby anger is both preuented and pacified for whereas hee had spoken of two kindes of anger one sudden and another continued This doth take them both away Fifthly Long-suffering when hee will not bee prouoked to anger but put it off This bringeth forth first bearing one with another and not presently to reuenge as the manner is And secondly to forgiue for that is the right and true bearing one with another for else we do not forbeare for there be many that will forbeare for a time but will put it off till a further time of reuenge which is a more horrible sinne as wee see in wicked Absolon that did make a shew of loue to Ammon and sayd to 2. Sam. 13. 20. 28. his sister Hee is thy brother yet after reuenged that iniury done to him in his sister with his death This forgiuenesse the Apostle proueth by the example of our Sauiour Christ who exhorteteth also to forgiuenesse if our brother offend not onely seuen Math. 28. 22. times but seuenty times seuen times and seing the Lord hath forgiuen vs infinite talants we ought much more to forgiue our brother our debt which is not an hundred pence in respect of the other Hauing set downe all these he after commendeth one principall vertue viz. that which is the mother of them all viz. Loue where we are to see the opinion of the Papists who make loue the cause of all the other vertues because it is the mother True wee will grant that Loue is the Mother of Note 1. Tim. 1. 5. them so that they grant that Faith is the Grandmother from which Loue it selfe proceedeth And therefore as the branches come indeed from the truncke A Simile and receiue sap by it but from the root so do
and conuersation And heere the Apostle sets forth 1. those things that are generall to the 18. verse of this chapter and then certaine perticuler duties of Parents Children Maisters and Seruants and after hee returnes againe to giue precepts vnto them all in generall Being through faith ingrafted and incorporated The Mataphrase Verse 1. into Christ as hath bene said and as your selues professe as touching sinne dead and buried with him and as touching newnesse of life quickened and risen againe Now if in truth you be risen with Christ then as Christ rising remained not on earth but ascended vp into heauen where vnder God as touching his Manhood he is exalted in power and maiesty aboue all Powers and Principalities in heauen and earth so you by seeing and seeking after the graces that come from aboue ascend vp whether he is gone The summe of all which is a generall exhortation to holinesse of life and sanctification The parts are two exhortations 1 To newnesse of life 2 To mortification day by day till wee bee slaine by death it selfe There are some things to be learned of the comparing that before with this 1. After the Apostle had laid downe the grounds of true doctrine and ouerthrowne the false he now teacheth wholesome duties of good life Whence we learne that except wee be grafted into CHRIST wee cannot possibly bring forth any good workes And therefore the Apostle layeth down first the doctrine of Iustification by CHRIST alone And therefore if men haue not faith the best workes are sinne not to speake of Nunneries which are the nests of vermine Further this is to ouerthrow the Papists that thinke by the naturall power they bring into the world before any grace is giuen them of God they can do good works and after they merit and deserue it whereas it is euidently taught heere they are all sinne before they be grafted into CHRIST A second thing is that the Apostle vpō the doctrine of Christianity buildeth good works And therfore in the Epistle to the Romans he telleth that nothing can bee done without faith then after hee exhorteth to Rom. 14. 23. good workes So to the Galathians hauing Preached faith in CHRIST hee perswadeth them to doe good workes In vaine wee make profession of good workes and bring forth nothing in our life and conuersation Iam. 2. 26. Faith without workes is dead If a man knew all the things in heauen and the earth and he were mounted vp as high as the Angels yet if his life bee not answerable hee had bene better neuer to haue made profession When the Apostle hath spoken against Circumcision new Moones and Holy daies saue the Sabaoth of touching and handling a man will say what will you haue vs doe nothing of this then let vs set the cooke on the cooke let vs eate and drinke and make good-cheere and take our pleasure The Apostle answereth that the Lord hath not taken away the yoke to follow our owne lusts but to glorifie God thereby And therefore it hath beene found that they haue taken more paines to go to hell then others haue done because wee will not fast and pull downe our bodies but they condemne Papists almes because they giue none themselues 1. Point an exhortation to quickning and newnesse of life If yee haue bene raysed c. where the Apostle layeth vs to our tryall and giueth vs a notable tryall whether we are of CHRIST for then we are raised vp to heauen but if wee bee grouelings heere in the things of this life then wee are not risen againe but are on earth for all these go together for hee that is grafted in CHRIST hee is quickened and hee riseth with CHRIST for hee rose not on earth but into heauen Now let vs examine whether wee are risen with CHRIST which is if wee ascend which may bee knowne if we seeke the things aboue Seeke that is to haue a care for that a man seeketh he desireth to come vnto and takes care for and so the Apostle saith a man must study and muse with himselfe So Salomon willeth wee should dig and labour for wisedome otherwise it is no signe that we are risen with CHRIST Now let vs consider if wee bee in the number of those that seeke after heauen There are found many that seeke for things of this life and change countries to make themselues rich But how many haue come to seeke the word nay when they haue it brought to their dore they do contemne it these are far from being raised with CHRIST There are 2 things in seeking 1 Knowledge 2 Practise Now let vs examine whether our eares are bored and whether wee gape for knowledge as the earth doth for raine So saith Dauid when hee was in the wildernesse persued by Saul O how haue I desired to Psalme 63. come vnto thy Tabernacle though hee knew neuer so much Let vs labour to bee in the number of these but if we haue bene slacke in this then let vs see what we haue bene in the other for it is easier to know the will of God then to practise it Sitteth at the right hand i where we must continue in knowledge and practise as also to teach vs that CHRIST sits After he sets forth our seeking by the cause for if wee haue no sauour of the things that are aboue wee will neuer seeke them For till such time as wee haue aloue to the things aboue it is impossible to seeke for them And therefore it was well said that the delight doth perfect the action where the desire is there will bee doing Psal 119. MEM. O how I loue thy Law and therefore Psal 119. 97. my study is in it all the day long so that without loue we should not loue and study after it O tast and see how good the word of God is if you had once tasted it you would seeke after it The Apostle Saint Peter exhorteth them to auoid 1. Pet. 2. 1. 2. all malice guile and enuy and as new borne babes to desire the sincere milke of the word If you had tasted And hee saith tasted alluding to yong children newly borne that at first will not tast but the mother vseth some meanes but after they come to it so if we haue tasted of the word wee will seeke after it The end of the 21. Sermon The 22. Sermon COLOSS. 3. V. 2. 3. 4. 2 Set your affections on things which are aboue and not on things which are on the earth 3 For ye are dead and your life is hid with CHRIST in God 4 When CHRIST which is our life shall appeare then shall ye also appeare with him in glory WE are entred into the second part of the Epistle which is an exhortatiō to a good life drawne from the former in the first Chapter Set your 1. Loue not the things that are on earth Now wee are to know what things we are to sauour of that we sauour not