this and therefore cannot say much Euen here he hath two names the one Hebrue that is Iesus the other Latin that is Iustus Both his names imply and signifie good things by which also it should seeme he was a good man But because we haue no more certaintie of his life and qualities this shall be sufficient that hath been generally spoken Now it followeth to see what the Apostle saith of all these together These onely are my workefellowes vnto the kingdome of God which haue been vnto my consolation This is a general commendation of them and in it concerning them he affirmeth two things The first that they were fellow-labourers or workmen with him in aduauncing the kingdome of God they all ioyning hearts and hands together in setting forward that excellent A good thing when faithfull men ioyne together in well doing worke The second and it doth in part proceed from the former namely that they were no small comfort vnto him meaning thereby not onely as in regard of aduauncing the worke of the ministerie but also yeelding him sound consolation in his imprisonment and bands and that made me to say before in part proceeding from the former By the kingdome of God in this place omitting the diuers acceptions of the word in the Scriptures specially of the New Testament is meant the glorious Gospell of Christ by which as it were by What is meant by the kingdome of God a standerd lifted vp God gathereth a Church vnto himselfe and thereby manifesteth to men a meanes whereby they may haue entrance into the said Church yea by which he guideth and gouerneth both the Church it selfe and all those that are gathered thereinto the Gospell seruing not onely to begin and beget faith and a good conscience but to hold men on in the same and to cause them to grow therein And yet this double commendation of them is amplified by these words in the text that these were they alone of the Circumcision who holpe him in promoting Christs kingdome at Rome and did much comfort him as before hath bin shewed And that word onely would be marked because that from it we may probably conclude either that Peter was neuer at Rome at all or else that if he were there he was not so good and faithfull a head to Peter not at Rome the Church nor so comfortable a companion to his fellow Apostle as the Romane Catholikes do make him For if he were at any time at Rome I would faine know what time we should rather thinke him to haue been at Rome then a little before that time which they themselues assigne to his passion or suffering there which in their owne opinion is the very selfesame time in which this Epistle was written they affirming that both Peter and Paul suffered and were crucified at Rome in one and the selfesame yeere But it appeareth by this which is said here that Peter was not then at Rome when from thence he wrote this Epistle And besides how can it be credible that if hee had been then at Rome hee should not haue furthered Paul in aduauncing Christs kingdome or should not haue yeelded him comfort in his bands To say or thinke the first is at the least to make him a dissembler of his religion or a denier of Christ as once he had done before but they hold that after he had receiued the holie Ghost he was freed from all error specially in faith though they forget his fall mentioned in the Galathians remember not that if that intituled him into not erring the rest of the Apostles had as great a priuiledge that way as he because they al equally receiued the spirit And to affirme the other is to make him vncharitable and to note him to be a forsaker of the brethren and not a fellow sufferer with them in their bands and afflictions So that whilest they goe about to bring him to Rome they haue spunne a fayre threed in that they pull vpon him and by consequent vpon themselues these inconueniences at the least But the truth is hee was not there And for the further strongthening of vs therein we are to be perswaded that if he had been there the Apostle who is so carefull yea so curious as it were both in this and other Epistles of his written from Rome mentioning so many men of meane note in the Church and the names of so many faithfull teachers also as then were present with him there and yet maketh no mention at all of Peter whom yet notwithstanding in another place he calleth the Pillar of the Church Galath 2. vers 9. But to leaue this and to proceed to another point In that the Apostle is so carefull to giue charge and order touching Marke and the receiuing of him we may see first that Marke was a good man and so learne by that who should be deare and precious vnto vs euen the Saints that are vpon the Whom Gods people should most affect earth as the Prophet saith Psal 16. and find in our selues thereby the true note that wee are sound members of the Church militant and therfore shall be gathered to the Church triumphant in that a vile person is despised in our eyes but wee make much of them that feare the Lord Psal 15. But the world is quite and cleane contrarie for it loueth her owne and hateth the godly So that wee may say as the Prophet saith He that frameth himselfe vnto righteousnesse maketh himselfe a pray And surely if it bee a great sinne to condemne the generation of the iust then it cannot but be a transgression also not to commend and esteeme the godly for besides that God accounteth the fauours done to them as done to himselfe and on the other side reckoneth the indignities offered them as accomplished against his own Maiesty the very graces y t he hath shed abroad into their hearts should make vs to esteeme thē So that if we would not behold their persons yet we shuld acknowledge his mercies graces in thē and accordingly reuerence and regard thē Secondly in this act of Paul what great care diligence the Primitiue Church had in giuing testimonies vnto men No doubt the cause mouing them thereto was many seducers and false brethren went abroad and they To whom the Church should veeld testimonie would not willingly haue had the godly and faithfull deceiued by them which sinne no doubt they might the more easily haue fallen into if the Church had not kept this good course in yeelding faithfull testimonie to the holie professors yea preachers it may bee of Christs Gospell It there were at this day the like diligence and care amongst such Christians as dwell in diuers regions and parts of the world or amongst them that liue in one and the selfesame kingdome countrey and Church these vagrant men that so much runne vp and downe from place to place and from countrey to countrey and trauaile so sore
LECTVRES VPON THE EPISTLE OF PAVL TO THE COLOSSIANS PREACHED BY THAT FAITHFVLL seruant of God Maister ROBERT ROLLOK sometime Rector of the Vniuersitie of Edenburgh COLOS. 3. 16 17. 16 Let the word of Christ dwell in you plenteously in all wisdome teaching and admonishing your owne selues in psalmes and hymnes and spirituall songs singing with a grace in your hearts to the Lord. 17 And whatsoeuer ye shall doe in word or deede doe all in the Name of the Lord Iesus giuing thankes to God euen the Father by him AT LONDON Imprinted by Felix Kyngston dwelling in Pater-noster row ouer against the signe of the Checker 1603. TO THE RIGHT WORSHIPFVLL AND MY VERY CHRISTIAN FRIEND Maister William Scot of Ely all goodnesse in this life and in the life to come euerlasting happinesse SIr in many things God hath been pleased to linke vs together as in nature in nation and in honest familiaritie or Christian acquaintance and sundrie such like yet in none of these hath this great grace of his more plainely and plentifully appeared then in the band of the holy Religion which we professe As the thing it selfe hath been is and I trust shall for euer be the greatest glorie and best comfort that God hath affoorded vs in this world so we cannot but make much of the meanes and thinke well of the men by which this and many other graces haue been offered vnto vs 〈◊〉 â—ffected in vs. 〈◊〉 meanes are the Word Sacraments and Prayers of the Church together with many other good helpes and aides both publike and priuate which are good not onely because they proceede from God From whom alone floweth euery good and perfect gift and is all onely goodnes himselfe but also because they tend to our spirituall benefit in generall and in speciall are the strictest band to tye vs together one with another and to hold vs fast in the blessed fellowship of the saints The men are Gâ—â—â— faithfull seruants labouring in the ministerie of Gods holy word and doctrine amongst vs. Who howsoeuer they bee of themselues infirme and weake and haue Gods blessed treasures but in earthen vessels and therefore many times euen in both these respects not onely despised but ill intreated in this euill world yet are they made vnto â—s and the rest that beleeue the sauor of life vnto life 〈◊〉 Christ. Amongst others whom God in this last age hath vouchsafed vnto vs who may we or who mould we more continually remember or more reuerently regard then that worthie Country man of ours Maister ROBERT ROLLOK who what hee was in himselfe I meane for his life and conuersation I suppose verilie you of any man liuing best know and can and will most truely relate as time and occasion shall be offered because you were not onely the longest but most inwardly acquainted with all his cariages And what he was and hath been to the Church his worthy workes left â—â—â—ind him besides his daily labours in the Pulpit and Schooles can more then sufficientlie testifie What to men in the world is manifested by many things But not by any more then this that hitherto enuie it selfe hath not opened her mouth neither euer shall be able so to doe his conuersation was so Christian and his iudgement so sincere This worthie instrument of his glorie God graciouslie offered nay liberally lent a long while to our Church but we 〈◊〉 so reuerentlie esteeming him as we should nor â—â—â—refullie profiting by him as in deede we ought God in great mercie towards him doubtles though in no small iudgement to vs ward hath been pleased to retraite him to himselfe out of this wretched world and to bring him to yea to place him in celestiall heauenlie ioyes Which whatsoeuer he was doing he did hunger and thirst after yea groane and 〈◊〉 and as we may say in another mans speech 〈◊〉 another matter he did eate drinke and 〈◊〉 eternall life euery thing in him in a manner assuredly testifying that here was not his hope but that he looked for a citie eternall in the heauens All which graces God gaue him not onely for his owne consolation but in deed for our imitation if happilie we can striue thereto that he being in some measure both in life and death made conformable to his head and Sauiour Christ we might learne in deed and that by an example in fraile flesh and blood to purge our selues from all filthines of the flesh and the spirit and to finish our sanctification in the feare of God Wherein that the Lord might the better instrucâ—â—s he hath thus farre graciouslie prouided for vs that though he be departed from vs as in regarde of the bodie yet he is present with vs in respect of his spirit yea to say truth he liueth and that not onely with God and innumerable Saints and Angels in the heauenlie places where is the fruition and fulnes of ioy for euermore but euen with men yea holy men vpon earth and speaketh to them though not in a bodily voyce yet in the sound of his Lectures and fame of many excellent things of his prouoking the good euerie day to be better and admonishing the wicked euery where to turne from dead workes vnto the liuing God that so they might repent and be saued And this he doth amongst others euen in these Sermons or Lectures which now I present vnto you as a posthume birth after the Fathers decease or as an Orphane destitute of earthly parents not onely to receiue as it were breath and being from you for that it hath done alreadie as without whose good meanes in deed it could neuer haue beheld this light but all good supportation beside it lying in you not onely for your selfe but with sundrie others by reason of the good credit you haue among all speciallie with the godlie to giue it voge and passage Take it therefore I pray you into your good patronage and protection and receiue it as it is in deed yours yea yours I say if not in many good and gracious respects besides yet in a double regarde at the least One in consideration of the author whose things whilest he liued yea and after life and death also were yours as yours again his but all in Christ Another in that it is produced to the view of all by your meanes without which it should haue been as bed-reden notable to moue hand or foote nor to see or speake or should haue perished inter blattas tineas as we say but now commeth forth into the world cloathed as it were with your countenance and to be vpheld by your credit In this holy loue of yours hold on I beseech you and increase with the increasings of God and shew it effectuallie not onely to his which yet remaine amongst vs as you haue bountifullie done and yet doe that so that may be verified in you in the daies of your pilgrimage which was auerred of a right worthie person in former time he
whom this health and welfare is wished are those that were at Colosse to wit the saints the faithfull brethren in Iesus Christ that is to say the Church of God that is made vp of faithfull men and saints all brethren in Iesus Christ at that time in Colosse The thing wished by Paul and Timothy is first grace euen that grace euen that mercy that is shewed vpon the world in Iesus Christ the Lord of grace and mercy without whom there is no grace to any nation tongue nor person vpon the earth Then the second thing is peace that followeth on grace for his grace once obtained in the remission of sinnes vpon it then followeth that inward peace of the soule and conscience especially towards God and all felicitie both spirituall and corporall And without that grace there is no true peace nor blessing of God all is but a curse to thee though thou hadst all the world Now to come to the preface vpon the which we minde by Gods grace to insist passing ouer the salutation and the rest before In the preface of the Epistle the Apostle procureth and conciliateth to himselfe the good will and affection of these Colossians to this end that they liking of the person of the writer should esteeme the more of the doctrine exhortations precepts and directions that after followe For the liking of the person of the teacher and writer serueth much to the imbracing of the doctrine that is taught and by the contrarie the misliking of the person that teacheth the word of God hindereth the faith of the hearer The Apostle knew this and begins with a preface to allure and conquer their fauour and good will The arguments whereby he laboureth to doe this are two The first is he lets them vnderstand that he thanketh God for them The second argument is he letteth them vnderstand that as he thanketh God for them so immediatly he prayeth for their happie and prosperous estate in Christ Iesus So there are the two arguments whereby hee will procure their good will and attention to this his doctrine We thanke God saith he euen the father of our Lord Iesus Christ there is the first argument alwayes praying for you there is the next argument In the text following he expounds euery one of them in their owne roome Then to come to the proposition of the argument we thanke God saith he euen the Father In thanking God for them he congratulateth with them for that blessed state that they stoode in in Iesus Christ Obser ∣ uation 1 Ye see brethren his reioycing with them for that estate stands not in thankesgiuing to them or praising of them for that estate but in praising and glorifying of God to teach vs in all our congratulating together for the prosperous estate of any people or person in particular not to forget God but to make our congratulation a thankesgiuing to God and praising and glorifying of him and why should we not if we looke aright on the matter whatsoeuer thing ioyfull or prosperous falles out in this world either vpon our selues or vpon others temporall or spirituall all are his benefits and falles downe from heauen from him and therefore why should we not when we reioyce for any thing either giuen to our selues or vnto others remeber our God and giue thankes to him for the same Note Our reioycing should goe vp to heauen from whence that blessing descended and came downe This manner of congratulation is not in this place onely but through all his epistles and it is far different from the reioycing of the Ethnickes that neuer speaketh one word of God The flattering Lowne will say to the Emperor it is your wisedome you haue done this or that and neuer a word of God So that as many congratulations as you reade in these prophane men they are all as many blasphemies against God giuing the praise due to God to a creature that is but vile and stincking though he were an Emperor or a monarch ouer the whole earth And as this was the fashioning of the Ethnickes congratulation that knew not God it is euen so with men in praysing men now in our dayes forgetting God How many be there which flatter men as though all were done by them and not by the author of grace what is that but blasphemie against God Obser ∣ uation 2 Marke secondly for whom it is that he thanketh God and prayeth not for himselfe praying saith he ardently for you We are not bound to pray only for our selues but we are bound to pray for others also Selfe-loue draweth vs so neere our selues Selfe loue that it maketh vs forget others Thou art not bound onely to pray for thy selfe but if thou be a member of Christ thou art bound to pray for the body in generall and particular and all the benefits of God bestowed on any person on the earth temporall or spirituall should be to thee a matter of praysing God Brethren if we had that zeale to the glorie of God and that loue to our neighbours which we ought to haue there would not be a blessing of God that fell to our neighbour but we would glorifie God for it as if it had fallen to our selues These are the latter dayes and worst dayes wherein zeale to God and loue to man is cleane departed out of the hearts of men This is a cursed generation To whom giues hee the thankes We thanke God saith he euen the father of our Lord Iesus Christ marke the wordes he saith not God onely but he telleth vs what a God this is God said he that is the Father of Iesus to let vs see that it is vnlawfull for thee to acknowledge another God but onely that God that manifesteth himselfe in the sonne The knowledge of God in Christ is the very key Seeke the face of God in Christ and Christ in the Gospell that opens the gate of heauen maketh thee to get entry into that light that hath no accesse Knowest thou God in Christ then hast thou an entry to him Otherwise thou knowest him not nor thou shalt neuer be able to enter into heauen The Turke for all his speaking of God got neuer accesse to God The Iewe for all his boast of the knowledge of God knoweth him not nor neuer shall knowe him nor see him without Iesus Christ God that sittes in heauen will not looke vpon thee without his sonne he is no father to thee neither will be neither will he shew any sparke of loue to thee but in his onely sonne the Lord Iesus Therefore say not that thou knowest God or that he is thy Father except first and aboue all thou knowe the Lord Iesus thou shalt neuer knowe him but to thy vtter ouerthrowe and wracke if thou knowest him not in Iesus Christ Now to come to the second part of the proposition contayning his prayer hee thinks it not enough to thanke God for them but hee will pray for
them instantly Paul was oft on his knees praying Men wot not what it is to haue to doe with God I bowe my knees to God for you Ephes 3. 14. So learne of him that it is not enough to thanke God for the prosperous estate of his Church that is but an halfe dutie to thanke him but with the thanking of God thou must ioyne prayer for the continuance of the blessing of God vpon that person Church and Common-wealth for whome thou thankest God There is no man so perfect in happinesse or in any blessed estate whether it be spirituall or temporall but yet so long as he liues in the world he hath want there is a lacke euen in the greatest Emperor and King yea euen in temporall things And he that hath begun well will fall backe againe a hundreth times in a day yea hee will runne faster backeward then euer he went forward if the Lord withhold him not Therefore pray for him that he goe not backeward Then when he is going forward in the good course begun he may not stand still but he must run euer looking to the end There is no man so long as he liues that putteth an end to his course his course ends with his life Hath any man a life He is in the race he is in the way and iourney towards the But or as the Apostle calles it the price of the high calling of God Phil. 3. 14. In the progresse he is not able to go one foote forward except the Lord take him by the hand and leade him Therfore seeing there is no progresse to heauen without God his especiall grace nor thou art not able to lift thy foote without him with euery foote that thou liftest thanke God for his owne benefit and pray to God for the continuance and increase thereof Pray feruently for thy selfe and for those that thou wouldest haue to continue Thus much for the proposition Now followeth the declaration of that wherfore he thankes God he thanketh God for them but not without cause he saw matter of thankes giuing in them and a vaine thing it is to thanke God for that that is The matter of the thankes giuing not in a man What saw he in them We heare saith he of your faith first and then of your loue to al the Saints without exception It is not possible but if thou loue one Saint thou must loue all And if thou hatest one Saint as a Saint it will Loue to the Saints passe thy power to beare affection of loue to any so loue one and loue all otherwise thou canst not loue one Then he seeth matter in them wherefore hee thanketh God and it is for no earthly thing but that these Colossians were conquered to that kingdome of Christ It is better for thee to bee conquered to Christ then to conquer the whole world Then the spirituall matter of reioycing if thou wouldest reioyce congratulate and praise God standeth in spirituall graces if thou wouldest reioyce for thy friend looke if he haue spirituall graces looke if he haue faith and loue if he hath not To reioyce for friends these neither hast thou matter to reioyce for nor he if he had all the world away with all thy gratulation all his prayses and congratulations are as many curses if he want faith and charitie for there is no blessing where they are not Wot ye what faith is It ioynes thee with the head woe is thee that art seuered from him and if thou hadst all the world woe is that soule that is not ioyned with Christ and being ioyned with him then art thou fast The earth shall be shaken and the heauen passe away before thou shalt loose thy gripe and holde of Christ or he twine and part Who shall separate vs from the Faith apprehends Christ loue of God saith the Apostle Rom. 8. 24 there is faith and the vertues thereof What doth loue againe As faith maketh the vnion with the head so loue is the band that makes the communion with the Saints which you rehearse in your beleefe and if thou be not ioyned here with his Church there is no saluation for thee nor life thou shalt neuer see the life of Christ Then when wee see a man standing first in this vnion with Christ and secondly in this communion with the Saints we may say blessed is that soule for cursed are they that are not ioyned this way Conioyne thy selfe with the head and the members there is not a member of the body with whom thou ioynest thy selfe by this communion but so fast as thy heart cleaues to it so fast will it cleaue to thee againe Wherefore reioyceth Paul with the Colossians because they loued the Saints so he being a Saint his heart ioynes with them Thou art a cursed body when a man loues thee if thou will not loue him againe Wherefore was it that they had first this faith in Iesus Christ next this loue towards the Saints what gained they by faith and loue the Apostle saith For that hopes sake that is laide vp in heauen it is not for nothing there is a rich reward of faith and loue Faith and loue will get thee a fairer thing and richer reward then all the things in this world Fye vpon them they are but durt and doung onely see that thou haue faith and loue Sticke by these two and thou shall get thee a richer and more glorious thing then al the things of this world can be to thee You may learne thē it is the respect that a man hath to a rich reward and hope that is of the riches of glorie Ephes 1. and not of this peltry in the earth that makes a man to sticke with Christ and to haue a communion with the Saints Otherwise if thou haue not this to looke vnto and this respect to that ioyfull end fye on thee it is kept to thee Heb. 11. 26 well enough as Peter saith thou hast no more to doe but to hold thine eye vpon it if thou haue it not it shall passe thy power to keepe thee with Christ and to be ioyned with the Church militant for there shall come such iawes and billowes of temptation iaw vpon iaw and billowe vpon billowe that thou shalt perish But contrariwise holding thine eie Phil. 3. 20. euer wayting for the comming of thy Sauiour the Lord Iesus I confesse there be a thousand things to drawe it downe but if thou striue to holde it vp certainely thou shalt sticke fast with Christ and stand with the Saints of God but if thou carry thine eye from heauen like a moule or muddewart grountling on this earth thou shalt tyne and lose Christ and the vnion with his Saints Thou shalt lose thy life and that faire heritage and then wo is thee for euer more To come forward how got they their sight and knowledge of this life Note It is a looking to this life that must keepe
be freed from the wrath of God and that onely in that bloud of Iesus Christ To whom with the Father and the blessed spirit be all honour Amen THE SIXT LECTVRE VPON THE EPISTLE OF PAVL to the Colossians COLOS. Chap. 1. vers 18 19. 18 And he is the head of the bodie that is of the Church he is the beginning and first begotten of the dead that in all things he might haue the preheminence 19 For it pleased the Father that in him should all fulnes dwell YOu haue heard welbeloued in Iesus Christ the Apostle when hee had spoken of the benefit of our redemption and remission of our sinnes in the bloud of Iesus Christ he falles out into a faire and glorious description of him and all to this end to let vs see the pretiousnes of that bloud wherewith we are redeemed that thereby consequently wee might see the surenes of our redemption by that bloud It being of such value of necessitie wee must be redeemed by that bloud and our redemption must stand fast and stable for euer You heard in the description of Christ first he called him the image the essentiall image of the inuisible God then he stiles him the first borne of all creatures then he cals him such a one by whom all things were created next the end for whom and for whose honour all things were created that are created and lastly he cals him the preseruer vpholder and keeper of all things created So will you compare him with that inuisible God he is equall in glorie with him the image of the inuisible God equall with God whom he represents Will you compare him with the creature there is no comparison for hee is the Creator of all creatures in heauen and in earth and he infinitly passeth in glorie all the creatures both visible and inuisible Now when hee hath set him out in these points of glorie and maiestie hee staies not here for as yet he hath not told all of him and he hath not set out all his glorie but in this text he goes forward and setteth him out further in more points of his glorie This is the difference betwixt the points counted alreadie and the points of his glorie that follow in the text Before he hath described him as he is God the sonne of God from all eternitie for as hee is God properly he is the image of the inuisible God whom he represents as the liuely character of his person so that the points Heb. 1. 2. passed are the points of his glorie as hee is God The points which follow are of his glorie not onely as he is God but as he is man also clad with our flesh and nature There haue past alreadie fiue points of his glorie as he is the sonne of God there follow other fiue points of his glorie as Fiue points of glorie of Christ manifested in the flesh he is God and man in that personall vnion These are they briefly He is the head of the bodie of the Church there is one Secondly he is the beginning and the first borne of the dead Thirdly he hath preheminence among all creatures that euer were or shall be in the world Fourthly he is a man full of God Fiftly in office he is the Mediatour the midman betwixt God and man by whose bloud the reconciliation of man is made with God his father To goe forward in that order as they are here set downe first he is the head of the bodie of his Church these are the words Brethren euery word would furnish great matter of speaking but I am not minded to digresse into a common place Onely I purpose to speake so much for the present as the words will furnish He is called the head The word head that is giuen to him imports sundrie things in him first it imports that Iesus Christ is the Lord and the superiour ouer the bodie which is the Church and that worthily because he is full of grace and excellencie and in him is all matter of Lordship and dominion Of what reckoning is a Lord if there bee no matter of Lordship in him Of what value is an head if there bee not Iesus Christ head of his Church greater graces in it then in the bodie so the word imports a superioritie full of grace and honour Euen as you see the head of a man because of the excellencie of it it is a Lord and a superiour and a commaunder to the bodie Then againe the word that this Lord Iesus the head of the bodie he is not like the common sort of Lords and rulers but a Lord and a superiour who is most streightly conioyned with his subiects the bodie his Church Euen as you see the head most streightly ioyned with the bodie of a man euen so the Lord Iesus is most streightly ioyned with the bodie his Church yea he is more strickly ioyned with his Church then the head of a man is with the bodie for the head of a man may be soone seuered frō the bodie of a man but if Christ thy head be ioyned with thee all the powers in heauen and earth shall neuer seuer thee from thy head Iesus Christ Thou shalt neuer be separated from him as Paul to the Romanes saith Who shall separate vs from the loue of God in Iesus Christ As though he would say not any thing Nay if Iesus Christ become once thy head be assured he will neuer part with thee Yet more the word imports that as he is most strictly conioyned with his Church and euery member of the same as the head of a man with his bodie so he is most louing and tender affected towards it Will not the head of a man loue the bodie well will it not tender it most deerely and intirely will it not minister all graces it hath to the bodie giue life and mouing to the bodie otherwise it were no head to the bodie Euen so the Lord Iesus he loues his bodie the Church better then any head can doe the naturall bodie and in loue ministers a life to his bodie better then the life of this naturall bodie He ministers to his Church a spirituall life he ministers a mouing a doing and a growing and in these respects he is called the head of the Church Now when he hath called him the head of the bodie he turnes to the bodie and hee defines this bodie to be the Church Then there must be a great likenes betwixt the Church of Christ The Church and the bodie of man otherwise it cannot be called a bodie The bodie of man is subiect to the head euen so the Church of Iesus Christ is subiect to her Lord Eph. 5. 23. She is his subiect and he is her Lord. The bodie is streightly ioyned with the head the Church is more streightly ioyned with Christ The head giues life to the bodie euen so the Church of Christ is dead without the head the Lord Iesus Lastly
the Gentiles therefore in that that I suffer it is for your cause that the Gospell of Iesus Christ may haue place amongst you as among the other Gentiles The second argument In the middest of my afflictions I The second argument The vse of affliction reioyce to testifie my loue towards you for except I had loued you I would not haue suffered with ioy for you Brethren of those that suffer affliction first it is required that it be for a good cause for Gods cause for his truth and for his Church sake Suffer not like a theefe or a murtherer as an harlot or an euill doer in any wise Alas it is a paine yea of all paines in the world the greatest to suffer for euill doing Secondly it is required of him that suffers that he suffer for a good cause with ioy cheerefully and with patience otherwise thou losest thy trauell and praise suffer as thou wilt It is not the good cause onely that makes martyrdome but it is Martyrdome the ioy cheerfulnes and patience ioyned with the good cause that makes thee in suffering to be a Martyr It is hard to flesh to digest this how can there be ioy in the paines of most exquisite torments Brethren Paul at this time is lying in bands at Rome and yet ye see he vtters that in his bands he hath ioy and no question when he came to the very point of death for 2. Tim. 4. 6. 7. 8. he was martyred he had great ioy And certainly I am compelled to think that there is more shrinking and sadnes at the remembrance of the affliction to come then there is in the More grief in the remembrāce of afflictiō then in suffering it when it comes chiefe time of affliction The minde will be more troubled thinking on it then when the person is afflicted For out of question whē the Lord giues a man cōstancie to suffer he will giue him patience ioy which shall swallow vp all the paine and the experience of Martyrs hath proued this Stir not howbeit thou shrinke at hanging heading scalding burning and whatsoeuer paines most cruell exquisit deuised for thee yet stir not for if the Lord giue thee constancie all the paines shal be swallowed vp and thou shalt be armed to suffer with ioy To goe forward The third argument whereby he remoues the offence they might haue taken at his bands is this I saith he fulfill the rest of the afflictions of Christ Iesus as if hee would The third argument say mine afflictions are not so much mine as they are my Lords afflictions how can ye then be offended at them You cannot chuse if you bee offended at my afflictions but you must be offended at Christs afflictions because my affliction is nothing else but the afflictions of Christ and the fulfilling of them Then all these afflictions that are laid vpon the members of the bodie of Christ they are all Christs afflictions and when they are afflicted Christ is afflicted And the Lord counts it his owne persecutions when the members of his bodie Christ must suffer in his members which is his Church are persecuted Saul Saul saith hee Acts 9. 4. why persecutest thou me He speakes this to Paul when he was not persecuting him but his members This he calles his persecution for it was ordained from all eternitie that the Lord Iesus who is the head of the Church should not onely suffer in his owne flesh but also that hee should suffer in the members of his bodie which is his Church So that none of that bodie should be free from suffering no not from the greatest to the least yea euen to the little finger all should suffer and the measure hereof was measured and ordained in that counsell from all eternitie Sufferest thou much or little It was measured to thee ere euer the world was It was not appointed that euery particular person should suffer al and euery sort of affliction no no but as the head should suffer one kinde of affliction proper to himselfe so the rest in the bodie should suffer some in one sort and measure and some in another All shall suffer one thing or other prepare thee for it and it is a token that thou art in that bodie if thou suffer something for Christ But to sticke to the words he calles them not simply the sufferings of Christ but the fulfilling or accomplishment of the afflictions of Christ I saith he fulfill the rest of the afflictions of Christ Marke the word well Euen as the Church of Iesus Christ is the accomplishment and fulfilling of him to make him a perfect man so it is called Ephe. 1. the last verse Euen so the afflictions that the Church and her members suffer they accomplish and fulfill the sufferings of Christ And as the glorie of the head Christ is fulfilled and accomplished in suffering euen so the sufferings of his members they accomplish and fulfill the glorie of Christ Wherein wee haue to marke a loue that Christ beares to vs that cannot bee spoken of The Lord Iesus is perfect in himselfe and he needeth vs not no he hath no neede of me of thee nor of no flesh to make him perfiter The loue of Christ then he is alreadie in himselfe He is full and he fils all in all yet such is his loue to me and thee and to the whole body that he cannot thinke that he is perfect till he haue thee ioyned with him yea the least member of his Church hee will haue to be ioyned with him or els hee counts that his glorie and sufferings are not fulfilled So his afflictions are perfect and hee needes not thee to fulfill any part thereof yet such is his loue that hee will not haue his afflictions perfect without thee He will haue thee made like to himselfe in affliction howbeit his glorie be perfect now at the right hand of the father yet he cannot thinke that he gets the perfection thereof till he get all his members glorified with him in heauen This is his loue Rom. 8. Now let vs see how we account of this We count it a benefit and a grace to be ioyned with him to be the members of his bodie and to be glorified with him but when it comes to the What a great benefit it is to suffer afflictions sufferings there is the shrinking there is none that can accord or be content to be like him in sufferings but they will flye backe there we faile and we cannot thinke that it is a benefit to suffer but rather that it is a curse So ere thou count it a benefit to suffer thou must haue more then flesh and bloud thou must haue the spirit of Iesus It is not onely a benefit to beleeue but also to suffer Philip. 1. 29. And Philip. 3. 10. Paul counts it a blessing to suffer calling it the communion or fellowship of his affliction There he counts it
blessednes to suffer with Christ Looke not to raigne with him except in some measure thou be a companion with him in suffring Yet to sticke vpon the words The word in the owne language is not simply to fulfill but to fulfill course about as he would say my head hath gotten his course now comes in my course in suffring So the word affoordeth a good lesson true all these afflictions go by courses al men and women are not afflicted at once but Afflictions in the Saints goe by course euery man hath his turne euery man his course about Christ begun and hee is afflicted first The Apostles are looking to him their course was not come but soone after came their course Others stood looking to them but soone after their owne course came also Brethren we are but lookers on now we look to France and to men suffring for this Gospell we are looking to Italy and Spaine for our time is not come yet The Lord hath seene that we are not yet ripe as soone as thou art ripe hee will plucke thee like a ripe apple Prepare thee prepare thee O Scotland for thou shalt finde one day thy part of the suffrings of Christ thy course is approching He saith not simply he fulfilled the afflictions of Christ his course about but that in his course he fulfilled the rest of the afflictions of Christ The words import the reliques and hinder part or the residue of the afflictions of Christ So all the suffrings of Paul and the rest of the elect were but as small reliques and remnants of Christs suffrings What we suffer yea if it were but in the little finger we thinke it great but if thou wert pained in all thy bodie and soule that is but a remnant of the afflictions of Christ And where this remnant is there the bodie is but the greater part the heape and multitude went before Who suffered the former part who was he that suffered the multitude if Paul suffered the hinder part who but the head Iesus Christ The heape of afflictions was heaped on him The dint lighted vpon him The waue or billow of Gods wrath tumbling down from heauen lighted vpon the head Iesus Christ All that wee suffer are but flashes breaking off from that waue and billow that lighted vpon Christ So that if you will compare the afflictions of the Church to the end of the world all is nothing in comparison of that that Christ suffered Therefore compare thy selfe neuer with him in affliction but when thou seest thy selfe afflicted then consider what Christ hath suffered When thou seest a little thing so bitter then consider what bitternes was in the whole suffrings of Christ He drank out the full cup of bitternes of Gods wrath but thou onely tasts it to teach thee to count what he hath suffered for thy redemption Now in the rest of this verse he sets downe the cause wherefore he suffered No man suffers for nothing as the head Iesus Christ did not suffer for nothing so neuer a member of his suffers in vaine For whose cause then suffered Paul or Christ in him for the bodie What a bodie The bodie which is his Church All these afflictions saith he that Iesus Christ suffers in me are all for the bodie of Christ Well there haue been many suffrings for this bodie The Lord Iesus suffered the extremitie for this bodie Paul and al the Martyrs suffred for this bodie but there is a great difference betweene the suffrings of the head and of the members The head suffered for the redemption The difference betweene the suffrings of Christ and of his mēbers of the bodie which was in hell vnto the time that heredeemed it out of hell Paul Peter this Martyr that Martyr they suffered not for the redemption their bloud could not be the price of redemption all the bloud in Paul and Peters bodie cannot furnish out a farthing of redemption but onely the bloud of that immaculate lambe is the price and only the price of our redemption in despight of all the Papists in the world onely the bloud of God makes out that redemption These base bodies they haue dreamed a dreame of Indulgences and pardons and say that the people will be safe with Popish pardons the Pope that lownes pardons he shall not get pardon himselfe What are these Pardons and Indulgences which these vaine heads haue found out to deceiue the sillie people with The Pope hee calles it the remission of sinnes by the bloud of the Martyrs this Saint and that Saint O vaine lowne is a pardon a remission of sinnes by the bloud of Peter and Paul this Martyr or y t Martyr What a vanitie is this that they think that a man should not be content with the bloud of Iesus onely and esteeme it sufficient but they must seeke to their workes and where they faile in this they must seeke to the merits of the Martyrs setting this with the rest of their works And this merit of the Martyrs he calles the Treasurie he will send out this his vanitie and this his doctrine through the world Woe to thee Scotland if euer this come among thee And againe I see here plainly that there can come nothing to the church without suffering As for her redemption which is the remission of sinnes it is not without the bloud of the Lambe the bloud of God that is a great matter except this bloud of God had bin shed thou shouldest neuer haue been redeemed out of hell But this is a strange matter when thou art redeemed by this bloud when thy righteousnes is bought yet thou canst not get it without suffring and it cannot be ministred to thee except the minister of it die Paul it behooued to die it Peter behooued to dye and all for the saluation of the bodie The diuell hath such an enuie to the saluation of man would to God thou knew it that there is none that would preach to thee of this saluation but he wil stand vp and seek the slaughter of that man So that this that wee call the Church which now is come in contempt the name of the Saints is scorned at this Church is a precious iewell the spouse of Iesus Christ be what she will be in her selfe yet the bridegroome counts much of her otherwise there would neuer haue been so much bloud shed for her Christ had notsuffered Peter Paul had not suffred if thou hadst not bin precious in the eye of Christ Darest thou then offer to destroy that that Christ hath dyed for How darest thou thou dog offer it He is called an Earle and a Lord and a King and an Emperour and what will hee doe He will oppresse the professors of the Gospell of Iesus he will burne and scald the members of the bodie but if thou knew what Christ is and what a member of his Church meanes thou wouldest hold vp thy hand But there are many false
Christians worse then Pagans and in seueritie and crueltie against Christ and his Church more fierce and malicious and more exquisit tormentors of Christ in his members then Popish persecution euer a Pagan or a Turke would be The truth of this is euident in the example of the Martyrs who finde none more malicious against Christs Church then these who would bee counted Christians Well Pagans and Turkes shall finde greater case and lesse iudgement at the comming of the Lord Iesus then false Christians O their paines shall be vnspeakable To goe forward in the next verse hee sets downe another cause wherefore hee suffered Of the which Church saith he I am made a minister as if hee would say I fill out the rest of the afflictions of Christ in my bodie because I am bound and obliged thereto I am made a minister to it there is the meaning Marke the words I am made He saith not I was borne a minister nay no man is borne a minister howbeit euery man thinkes he may be a minister out of hand I am made a minister would he say of a very crooked wood as he testifies of himself 1. Tim. 1. 12. 13. He placed me in his ministerie when I was a blasphemer and a persecutor Looke what stuffe I had and whereof I consisted before I was made a minister And if this was good stuffe and a way to make a minister of me iudge ye I was of al sinners the first in persecuting Christ and his members and blaspheming of him But saith he God had pitie on me Euen this Christ whom before I blasphemed and persecuted hee shewed mercie and put me in his ministerie The Lord can make a minister of a blasphemer I am made a minister that is a seruant to serue the Church to stand and fill the cup and cary it to the Church Peter and Paul were none other 1. Cor. 3. 22. 23. All is yours saith he whether it be Paul or Apollo or Cephas ye are our masters and we are your seruants and ye are Christs So he is but a seruant to the Church and not a Lord ouer it It followes that Paul when he suffered hee suffered not The sufferings of the Apostles and Martyrs were not for the redemption of man as a Lord of the bodie but as a seruant neuer any suffered as a Lord but Christ onely Paul and Peter and the rest suffered as seruants Ye see a faithfull seruant will die for his master so the Apostle suffered for his master the Church what were the Apostles but the friends of the Bridegroome Of this it followes that Pauls suffrings was not for the redemption of man no but for his ministerie and dispensation of the grace committed to him It is a lye to say hee suffered for the redemption of man so it was neuer for the redemption and remission of sins to any y t Paul or any of the Apostles suffered For no man Christ Iesus excepted was able to abide a lot of y t suffring for redemption no not all the men and Angels in heauen and earth were not nor are not able to abide one assault of that suffring That fierce wrath shuld haue so seazed vpon thē that it should haue consumed and destroyed them He must bee an excellent personage God and man in one person as Christ was that will beare out that suffring otherwise hee shall not be able to abide one point of it Well not to passe by this I see a Minister is bound to dye for the Church Wilt thou be a Minister The Minister is boūd to dye for the Church if neede so require prepare thee to dye for the Church otherwise thou art but an hireling a false deceitfull seruant So art thou made a Minister thou art made a seruant to the Queene the Church she is greater then any Princesse in the earth Count thou of a Minister as thou wilt the faithfull Minister is in greater glory honor then al the seruants of Kings Princes in the world yea he shall be preferd to the great Monarches of the world themselues Call ye them vaine fellowes They are the Lords stewards the King of kings Chambermen and Counsellors But to speake to the Ministerie Art thou called to be a Minister thou must prepare thee for suffering yea there is no calling in the Church of Iesus Christ which is not to suffering Thou maist bee called to a politicall gouernment yet not to suffering but to take thy pastime and to be in honour but if thou be called to be a member to Christ thou art called to suffer as it were a sheepe to the shambles Set not thy head within this fold except thou think thou must suffer Peter saith We are called yea appointed to suffer 1. Pet. 2. 21. Then when thou art clapt on the shoulder to be burned hanged headed yea and the skinne to be flaied off thee goe to it cheerefully for thou art bound thereto Well if euery common Christian be thus waies bound how is a Minister bound I say the more degrees thou gettest of Christ the greater preferment thou hast in Christs Church the more art thou obliged to die for Christ and his members Hee is a vaine man that thinkes when he is a minister that he is preferd to ease to greater pleasure The Ministerie no place of ease but of labour then the people no no. Is thine honour double first a Christian and then a Minister to serue the Lord Iesus Thou art bound doublie to suffer and to vndergoe the greater crosse for his sake and the Church I say if thou couldest be slaine a thousand times thou art bound to suffer more then a common Christian And if gladly thou be content to suffer thou gettest double honour first as a Christian and then as a Minister and thirdly as a Martyr Many haue been Ministers but few haue gotten this honor that the Apostles got Acts 5. 41. when they were persecuted they departed with such ioy with a song that they were thought worthy to suffer for Christ I speake this to make vs ready to suffer that with ioy It is no ignominie or shame to thee to suffer if it were the most vile death for Christs sake and thy Creator sake Immediatly after that thou shalt suffer thou shalt be translated from paine and miserie to euerlasting ioy yea and in the chiefe time of thy suffring thou shalt Ioy vnder the crosse finde exceeding great ioy as the holy Apostles and Martyrs found When he hath spoken of his Ministerie he fals out into a description of it and that to this end that we may see the worthines of this Gospell First he calles it a dispensation and stewardship then there must be a familie if he be a steward it must be a great calling Ye thinke to be the master of the Kings household is a great office but to be a Minister a steward in the house of the King of kings
that loues vs although hee be absent yet he should striue to make his loue knowne to vs by a register and putting of it in writing as Paul did He writes vp and registers his loue to vs. It is no shame to Paul to tell vs that he loues vs if so be he haue the glorie of God and our consolation before his eyes So all comes to this in a word it is a comfortable thing for thee to know that the Saints of God loue thee and that thy pastor loues thee and it is an argument that God loues thee and that thou art deere to him This for Pauls answere in the first verse To come to the second verse and to goe forward word by word he sets downe the end of his care he had of them and his strife he sustayned for them the end is that their harts might be comforted that they might get consolation not in their head Consolation is felt in the heart but in their heart Consolation is in the heart It is not a fleeting thing in the head it is not an imagination or phantasie in the braine it is not superficiall but it occupies the whole heart it takes roote in the heart and it spreads all the roots of it through all the parts of the same and this is the true consolation Then brethren you may perceiue by these words that all men by nature are comfortles no man by nature hath Euery man comfortles by nature any consolation O comfortles miserable creatures are we if thou wert borne a king thou art borne a comfortles body and miserable by nature for by nature there is no consolation to mankinde after the fall of Adam but woe and miserie For as touching these earthly things and benefits what sound consolation is in them The light of the sun ministers no true consolation to man that hath no more but nature nay the more blessings which might minister of themselues consolation the more curses to thee if thou stand in nature the greater honor the greater misery if thou stand in nature onely And againe all these benefits shall serue to thy welfare if thou be in Christ through faith This preaching of the word it ministers consolatiō to thy silly soule For the end of it as this place lets you see is to minister true consolation to the comfortles And this is the end of all the care trauell and strife that the Apostle The end of the gospel and ministery therof is to bring consolation vnto men takes to minister comfort vnto thee And therefore Iohn saith in his 1 Epistle chap. 1. 4. These things write I vnto you that your ioy may be full So all that is spoken and written in the Scriptures serues this end that thou mayest haue sound ioy in thy heart And thou that wilt not take consolation at the hand of the minister I denounce against thee though thou werst a king thou shalt get no consolation in this world and thou shalt see no ioy nor consolation in the life to come To come to the next word By what meanes come they to this consolation by being ioyned and compacted in one altogether as the members of a man there is the meane to obtaine this consolation This lesson is easie the meane of true consolation and comfort of sound ioy tranquillity and peace of conscience is this a blessed coniunction with the members Communion with Christ and his members brings sound consolation of Iesus Christ This is it that we call the communion of Saints and to be ioyned in the societie of the Church here in earth And thou that wilt stand thy selfe alone if thou cut thy selfe off as a rotten member and disdaine the societie of the Saints and runne from them run thy way if it were to the end of the world the curse of God followes thee And therefore this being the meane of this consolation without the which no saluation nor ioy can be he that would haue that comfort let him be ioyned with the members and the minister that would comfort any let him labour to make them members of that body of Christ that the ioy of Iesus Christ may flow downe from Christ to them To come to the next word Hee sets downe the meane wherby this coniunctiō is brought to passe being conioyned together saith he through loue Albeit that faith goes before by nature yet I will follow the text as the words lie The meane whereby thou art ioyned with the body of Christ and standest The first meane of the communion of Saints Loue the band to binde vs with men but faith with God with that societie of the Church in the earth is loue Wouldst thou be coupled with the body loue thy neighbour One member of this naturall body will loue another So if thou be a member of the body of Christ thou must needes loue thy neighbour truely And he that cannot loue nor will not loue he shall neuer be ioyned with the body for wanting loue no band can binde thee to Christ nor his Church A malitious euill body that cannot loue call him as ye will a christian he is not in the body and so hath no consolation for without the coniunction with Christ there is no comfort Therefore he that will haue comfort let him be conioyned with the body and hee that would be conioyned with the bodie let him loue the members of the bodie Loue God first aboue all and then thy neighbour as thy selfe And therefore Iohn in his first chapter of his Epistle when he had spoken of this coniunction hee euer in the rest speakes of loue For without this loue there is no coniunction nor societie with his Church The second meane of this coniunction is in these words The second meane of our communion with the Church And in all riches of the full assurance of vnderstanding by these words he meanes nothing els but this faith in Iesus which by nature in this coniunction is formost and loue followes For to speake it so faith is the master sinew that binds the members with the head and this loue is the band which bindes vp the members among themselues Then to come briefly to the matter here ye see the chiefe meane of this societie with the Church One faith in Iesus Christ not two or three or foure faiths sundrie faiths will not make thee a member of the bodie True faith of Iesus Christ If thou be of another faith then this true faith which hath this full assurance then the Church will not be conioyned with thee it will be like a brasen and firie wall to hold thee backe from that societie So that without one faith there cannot be one bodie Therefore Paul when he hath spoken of one bodie then he subioynes one faith meaning that there cannot be one bodie without one faith Marke the place Ephes 4. 5. All these bands of bloud of consanguinitie will not ioyne men together
vnspeakable and glorious It is euen so with the Church howbeit wee see not the members of Christ in the bodie yet if we haue the spirituall eye we shall see them and they vs and shall haue this spirituall ioy spoken of in this place And this same ioy that is in this life with the Saints is a sure argument of a passing ioy that wee shall haue with the Church when we are gathered to our head Iesus Christ when with the eye of the bodie we shall see those glorified bodies O vaine bodie thou neuer wist what ioy glorie and beautie meaneth if thou attaine not to this to be a member of Iesus Christ and to haue a spirituall presence with others Now followes what matter of ioy he heard in them Beholding saith he your order then the stedfastnes of your faith Hee saw this in spirit and not with the eye of the bodie Brethren certainly the thing that man walkes in if it be in the ioy of the heart it must be pleasant it must be a pleasant sight that will make a man to reioyce Ye see when a man sees a thing that is not pleasant he wil not reioyce So that except the man of God see that that is pleasant he will not neither can he reioyce in heart Now what is more beautifull then the spouse of Iesus sauing the Lord himselfe who is the bridegroome There is nothing more beautifull to the spirituall eye then the Church of Christ howsoeuer she seemes to be vile in this world The first part of this beautie is Order that is a well ordered The beautie of the Church life holines of manners according to the rule of the Gospell so holines of life is the order he saw among them and thou shalt neuer see a face so pleasant as holines is when it is vttered by a well ordred life That is the fairest beautie that a man or woman can haue if thou want this wash and decke thy selfe as well as thou canst thou art no better then dirt and dung that is troden vnder feete If a man looke vpon thee with a spirituall eye if thou wert a Queene pamper thy selfe vp as thou wilt want thou holines thou art but dirt and filthie dung for all thy outward brauerie of attire The second thing that made him to reioyce with them in Faith spirit it was deeper then the first Holines is outward therefore he goes further downe and in through their life he looks and sees the faith that lay in the heart that is to say of the outward behauiour he gathers more of their inward faith from the which holines proceedeth For certaine it is that thou canst not be holy if thou haue not a good action in thy hand nor an holy word in thy mouth if faith be not in thy heart So when a man hath a spirituall eye hee will presse into the heart and not stand vpon outward appearances O then how great is the beautie of faith Thy outward actions are nothing without this faith in thy heart and it is a thing most pleasant to God when hee seeth faith in thy heart and that thou beleeuest in Iesus He calles it not simply faith but hee calles it that solidnes that stedfastnes of faith in Iesus Christ Well thou that wouldest haue faith thou must haue a solide faith if thou be wagging and wauering nodding here and there so that when thou art in Scotland thou art of the religion there professed when thou art in France Germany of Trauellers into Spaine and Italy the religions professed there and when thou art in Spaine Italy and Rome thou art of their religion Is that thy faith That faith of thine shall doe thee no good thou art but a vaine bodie there is no stedfastnesse in thee and except there bee stedfastnesse of faith in thy heart thou shalt neuer be a holy liuer Many will professe at this day I haue faith in Christ Iesus I beleeue but to come to their life there is no such thing and this is because there is no sound faith in their heart but their faith is onely in the tip of their tongue For thou that leadest a life contrary to faith thou hast no faith at al. For the Apostle seeing a godly life in these Colossians hee gathers that there was a solide faith in them Then in a word there is the matter of ioy that the godly haue when they see first that outward How wee may truly ioy in our brethren when vve see them stand fast in faith liue godly and righteously beautie of holines and godlines of conuersation in thee or in any man and then that stedfast faith from whence it springs there is matter of ioy When wee see a Church liue godly and then haue faith stedfast in Christ here the ioy of the heart will arise and by the contrary there cannot be a greater displeasure then to see a Church out of order liuing a life directly contrary to their profesion there is the displeasure and grief of the faithfull And so to come to our selues if we would be pleasant to others that neuer saw vs let vs liue after this order and seeke to haue faith in Iesus otherwise be sure they that neuer sawe thee will be witnesses against thee to thy iust damnation that thou professest one way and hast liued cleane contrary to thy profession In the next verses hee returnes to his exhortation and gathers his conclusion Therefore saith the Apostle as ye haue receiued Christ Iesus the Lord and begun exceeding well both in life and faith so walke in him perseuere in him there is the exhortation Note heere first the thing that should moue a Church or any person to perseuerance What should moue thee to hold on to the end Hast thou begun in holines of life and faith in the heart The beginning should moue thee to goe forward to the end A good beginning would haue a good end otherwise it had been better thou hadst neuer begun I shall giue thee a faithfull counsell either minde neuer to be a Christian man or woman or else beginning once and taking that name vpon thee hold on perseuere for euer For if thou Perseuerance perseuere not thy damnation shall be double and thou shalt curse the day that euer thou heardst of Iesus so Iesus shall be either saluation to thee or damnation Peter saith in his second Epistle chap. 2. 21. It had been better for them not to haue knowne the way of righteousnes thē after they haue knowne it to turne from the holy commaundement giuen vnto them It had been better for thee neuer to haue receiued this word and doctrine of the Gospell then to haue fallen backe from this holy doctrine Then I note the manner of perseuering Euen as thou hast receiued him walke in him As if he would say ye haue receiued him in simplicitie of heart ye haue receiued the Gospell without the traditions of
of Christ 12 In that ye are buried with him through Baptisme in whom ye are also raised vp together through the faith of the operation of God which raised him from the dead IN this second chapter of this Epistle brethren you haue heard how the Apostle exhorteth to perseuerance in that faith receiued next how he admonisheth the Colossians to beware of false teachers and false doctrine The last day ye heard how he admonisheth them that they should take heed that no man spoyle them or driue them away as a pray and that through Philosophie which hee calleth vaine deceit His argument was from that fulnes that is in Christ In him saith he dwelleth the fulnes of the Godhead bodily Summe of the former Sermon Therefore be contented with him and seeke not to be filled with vaine traditions of men and their deceitfull philosophie Then for that they might haue said he is full that is true let him be full and let the fulnes of the Godhead be in him what is that to vs we are neuer the fuller in regard thereof He therfore meeteth with this obiection and saith you are compleate in him his fulnes filleth you if you be in him you shall receiue of his fulnes and be filled And who is this that filleth them To let them see that it is no small matter to be filled with his fulnes he painteth him out and saith he is the head of all the Empire Well would you thinke it a small matter to be filled with his fulnes that is so high Now to come to the words which we haue read They might Coherence Obiection haue said we want Circumcision for the false teachers did alwaies beate that into their heads they themselues thought they could haue no grace in Christ but by Circumcision The Iewes receiued Circumcision which was an entrie to grace we want this Circumcision therefore wee can haue no entrie to grace as the Iewes had In this verse the Apostle meeteth Answere them and saith In whom also ye are circumcised He granteth to them circumcision in a manner and saith Complaine not you want not circumcision in Christ Neuer Iew had it in greater effect then you haue and therefore complaine not Then note here shortly this question of theirs and his answere thereto He saith plainly that we cannot be filled with the fulnes of Iesus Christ except after some sort we be circumcised that is to say except the foreskinne not of the bodie but of the heart Our naturall corruption must be circumcised if we be in Christ and Christ in vs. be cut away For except this originall and naturall corruption wherein we are borne be cut away there is no grace for vs. For I tell you if in no measure it be abolished it so occupieth all the parts and powers of the soule that there is no place to the grace of Christ Iesus Therefore it must be first thrust out and think not that the original corruption wherein thou art borne and the grace of Christ can dwell together Simile the one expelleth the other as water doth the fire The second thing which I note is this I perceiue there is The second obseruatiō nothing that the Iewes had but in effect Christians haue the same Wilt thou speake of Circumcision The Church of Iesus Christ hath it in a farre better sort then euer they had It is true that they had more Ceremonies Sacraments figures and outward rites in their religion then we haue but we haue no losse by the want of them but rather a plaine aduantage They had the shadow wee haue the bodie Haue you not a greater aduantage by the body thē by the shadow They followed the shadow going before the bodie but thou laiest hold vpon the bodie following the shadow Oh would to God the Church of Scotland could consider this grace we haue in the bodie that the Iewes nor any els in the old world could get Thou wouldest wonder at that grace of God in Iesus Christ But alas wee esteeme it not in our daies Well to goe forward least they should misconster him hee expoundeth himselfe and sheweth of what circumcision hee meant to wit not of the grosse circumcision of the Iewes He saith Ye are circumcised not with circumcision made with mens hands not of that outward skinne but with an inward circumcision of the hart that is made by the spirit and finger of God there is the meaning In this you see a difference betweene the Iewes religion ours All things among them were outward obiects to the eyes of men their religion for the most part stoode in an outward glorie and shew Things among them were made by the hands of men as their Circumcision and their Tabernacles as appeareth in the Epistle to the Hebrues but the religion that Christ brought to the world when hee was manifest in the flesh abolished all their religion and standeth in spirit and veritie He is not neither will be worshipped in this mountaine and that mountaine but hee will be worshipped in spirit and truth Ioh. 4. 21. His religion seeketh not this outward pompe So when I looke to these men that haue brought into Christs Church this outward vanitie I am compelled to say that the deceiuers of the world haue turned Poperie Christianisme into Iudaisme yea into Gentilisme and Paganisme Fie on them I may say to them as Paul said to the Galathians chap. 3. 1. O foolish Galathians who hath bewitched you So I say O foolish man when thou hast begun with a spirituall thing wilt thou end in a fleshly thing thou shalt neuer see heauen if thou make such an end The Lord began with an outward thing and ended with a spirituall thing but thou wilt begin with a spirituall thing and wilt end with a fleshly and outward thing O thy end shall be damnable To goe forward he insisteth vpon this circumcision made without hands he defineth it in plaine words that thereby he would make them vnderstand these spirituall things for it is hard to cause a naturall man to vnderstand spirituall and heauenly things he saith it stands Wherein In a putting off in an vncloathing of thee as one would cast off his coate or shirt so the circumcision that is not made with hands standeth in this thou must cast something from thee He maketh it not to stād in the outward cutting off of the outward skin but the inward circumcision of a foule heart the cloathes that it is clad with they are pestiferous and they must be torne and throwne off that thy heart may be circumcised For I tell thee there was neuer any one more surely clad with infected apparell then thy heart is enwrapped with the botchie corruption of thy nature And if thou keepe it on it will infect thee and steale thee to death destruction before thou be aware But to come to this garment the Apostle tels thee what garment and
a thought or a looke otherwaies thou art not sanctified yea if in all thine affaires thou thinke not on Christ and haue not a presence of God the very horse thou ridest on is better then thou and the higher thou art mounted vp the more miserable if thou want a thought of God in Iesus Christ Againe yee see Iesus is called the bodie yee know that by humane reason a bodie is a solide thing with dimensions that thou maist apprehend solidlie In a word Christ hath this prerogatiue to be called a bodie Iesus Christ of all things is the solidest and firmest in comparison of him there is not a bodie in the world I say to thee when thou puttest out thy hand to lay hold on the most solid thing in the world thou shalt not find it so solid as the heart of the godly shall by when it by the hand of faith layeth hold on him for as soone as Iesus toucheth the heart then the heart that before was vaine and superficiall is made a solid bodie so there is not a solid heart but it that hath Iesus closed in it I tell thee thy heart is but as an emptie bagge if thou get not Iesus into it therefore crye euer Iesus fill my emptie heart Neuerthelesse fooles set not greatly by this but I say to thee if thou wert a King thou shalt neuer be solid thy heart shall neuer be solid but a blast of wind shall carrie thee away if thou haue not Iesus Christ in thy heart Lastly I see the religious heart that is occupied vpon Christ is occupied vpon the firmest thing in the world those that faine would bee godly and separate themselues from this world and lay hold on Christ the prophane may well say of him what is this bodie doing he is a sillie foolish bodie But if he were a King if he knew the estate of that bodie he would change his estate with his this you may see in the example of Paul speaking to Agrippa Acts chap. 26. vers 29. Well as I haue said before the end shall trie all and they that in this life followed Iesus and set their eye vpon this solid thing they shall abide because they haue laid hold on him who is eternall and abides for euer and blessed is the soule that apprehendeth this onely solid thing Iesus And thou that laiest holde on the things that are seene on the pleasures of this world O they shall vanish they shall be caried away as dust because the things that are seene are momentanie and passe away Therefore if thou wouldest liue for euer fasten thy heart vpon Christ it will not be honour meate and drinke that will establish thy heart when heauen and earth shall be shaken together nothing shall establish thee but that ankering of thee vpon Christ and therefore seeke to bee ankered vpon him To whom bee all honour and praise Amen THE TWENTITH LECTVRE VPON THE EPISTLE OF PAVL TO THE Colossians COLOS. Chap. 2. vers 18. 18 Let no man at his pleasure beare rule ouer you by humblenes of mind and worshipping of Angels aduauncing himselfe in those things which he neuer saw rashly puft vp with his fleshly mind THe Apostle brethren throughout this whole chapter admonisheth the Colossians to beware of false teachers and of mens doctrine and traditions The traditions he admonisheth them to beware of are of two sorts the first sort is the olde ceremonies that the Lorde sometime gaue to bee obserued by the people of the Iewes which at Christs comming were wholy abolished and put away and therefore the receiuing of them againe into the Church of Christ it was nothing else but the doctrine of men and not Two sorts oferaditions of God The second sort of traditions are such as God neuer gaue to any people nor will giue to the end of the world to be obserued as this To bid men goe worship Angels to call vpon Saints they are such as the Lord neuer knew of nor gaue to man he neuer commaunded to worship an Angell nor call vpon a Saint Wee heard the last day of the first sort of mens traditions and the doctrine concerning the ceremonies that were abolished by Christs comming Let no man condemne you saith he in meate or drinke there is the first sort The ceremonies of the Iewes in the which the Apostle wils them that they suffer not themselues to be condemned for not keeping them because they are alreadie abolished Now brethren in this text presently read we are admonished concerning the second sort of traditions namely concerning the worshipping of Angels To come then to the purpose and words of the text Let no man saith he to the Colossians at his pleasure beare rule ouer you by submission of minde and worshipping of Angels These are the words Let no man beare rule ouer you The word is to bee considered in the originall it signifieth to play the part of a moderator and of a Iudge and not that onely but it signifieth to beare rule not for men and their will but against them and to their hurt and domage This is the force of the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if he would say Let no man beare rule ouer you that is against you and to your hurt and domage The Apostle vseth sundrie words whereby hee expresseth the action of false teachers and deceiuers First in the eight verse of this chapter he said Let no man spoyle you carrie you away as a pray Then he saies Let no man condemne you sit vpon you to iudge and condemne you Thirdly Let no man beare rule ouer you What meanes this varietie of words and euery one worse then other All tends to this to let vs see False teachers described that there is no kinde of euill that one man can doe against another but a false teacher will doe it against man What thing can any man doe against another bodily but a false teacher will doe against him spiritually and it is worse an hundred times to be hurt spiritually then bodily One man wil come to another and take him and draw him away bodily but a false teacher will draw him away spiritually and that more cruelly then one man will draw away another bodily This man will giue him whom he draweth leaue to breathe and to rest a while but a false teacher if once hee take a man in his snare he will not giue him rest night nor day till he bring him to damnation Againe men will condemne thee bodily but false teachers wil condēne thy soule So in one word there was neuer a tyrant frō the beginning of the world that hath done so much euill to the world as the Pope and his Clergie haue done O the soules of them that he hath made to perish fie on this world that sees not this lowne plainly playing the tyrant daily Alas worldly tyrants destroy the bodies and goods of men only but he destroyeth the soules and
for nought It is impossible that he who serues Christ can want a reward thou who caust serue Christ with many crosses it is the very way to bring thee to a kingdome So blessed is that feruant that serues Christ Iesus if thou get not this benefit to be a seruant in his house though it were to be but a porter for the vilest seruant that serues Christ shall get a hire euen a kingdome woe shall be to thee Therefore seeing now is the time to serue him shew your selues faithfull seruants to Iesus for when all vantage failes thee the Lord Iesus will be thine aduantage and therefore serue the Lord and thou shalt not want a reward And thou must not thinke that this rewarde comes vnto thee through merit it comes of grace for when thou hast done all that is commaunded thee say I am an vnprofitable seruant Luk. 17. 10. And so fie on the Papists that thinke their seruice shall merit such an hire as is the inheritance of heauen This reward comes of grace onely and of his faithfulnes that hath promised otherwise hell would be thy reward Therfore thou who lookes for a reward of thy seruice thinke thou art seruing Christ thinke againe thou shalt get a reward but beware of presumption to thinke this turne shall merit heauen No but the thing I doe shall not be the cause of my saluation no I am but an vnprofitable seruant and in the meane time looke for a reward of mercie and grace because he is a faithful Lord that hath promised thee a reward and in the end thou shalt get a kingdome purchased by the bloud of the Lord Iesus Now I come to the second argument to moue seruants to The second argument doe their dutie contained in the last verses of this chapter These seruants in old time were in hard condition for they were slaues liuing to the appetites of men bought sold beaten and slame at their pleasure for looke what power men had ouer beasts the like had they ouer their seruants Therefore these seruants might haue said there is a faire reward abiding vs but yet our present estate is intolerable wee are intreated as beasts and we sustaine great iniurie he meetes with this and in a word promiseth a iust amends and reuenge of the wrong done to them Let no man abuse his power ouer poore ones what euer wrong is done to them it shall be repayed So the lesson pertaining to the inferiour and opprest by the mightie ones in this world Masters and Lords especially is this Art thou a seruant doest thou well seruest thou the Lord Iesus Christ in thy seruice is thine eye set to please him thou shalt receiue the reward of thy weldoing that of an inheritance in heauen In well doing sufferest thou gettest thou wrong art thou opprest roughly handled with crueltie and seueritie The Apostle answers thou shalt haue an assisement beside the reward What wouldest thou haue The Lord shall oppresse them that oppresse thee This generally appertaines to all estates Doest thou well Thy reward shall be an eternal heritage In well doing sufferest thou wrong The Lord promiseth thee an assisement and an acquittance of them that doe thee wrong Brethren it is marueilous to see the care and regard the Lord hath to his owne if they were neuer so poore wormes that the great folke will not vouchsafe themselues once to looke to it would seeme enough that a poore seruant should get such an heritage howbeit his iniuries hee suffered were neuer reuenged Who would thinke otherwise O but the Apostle answers not after this manner It may suffice that you shall get a faire reward for the seruice ye doe as for the rest what matters it No but hee saith in effect as for the wrong done to you it shal be auenged So the Lord is not content to giue them a reward but for the wrong they suffer the Lord will be auenged on them that wrongs them if they were the greatest Monarchs in the world Howbeit thou wouldest forgiue them as Steuen did Act. 7. and say Lord lay not this to their charge yet the Lords iustice will not suffer thee vnreuenged the Lord shal take them that oppresse thee and throw them into hell if they continue impenitent yea it comes to passe oft times that oppressors of the poore and Church before they goe out of the world that the Lord in the sight of the poore and oppressed takes them and rents and riues them in such sort as they are compelled to pitie them O then how terrible is the iudgement that abides oppressors and abusers of their seruants whatsoeuer Well then there are two things well doing and suffering of wrong well doing shall receiue an inheritance suffering shall receiue a reuenge vengeance shall come vpon the oppressour So let none be wearie in well doing in this world nor be impatient in suffering for it is all but for a moment we doe and suffer in respect of that eternitie The second thing to bee marked is this Who is this that shall reuenge the cause of the poore seruants Hee saies not your masters haue masters aboue them as no doubt they had for all superiours haue Magistrates aboue them to take order with them if they doe wrong alas if hee had answered so it had been little comfort to them as they found by experience for they accepted of the persons of men they accounted of the master not of the seruant they permitted thē by their lawes to abuse their seruants The Apostle knew how slacke the Iustices are to reuenge the cause of seruants and therefore he promiseth no amends at their hands but at the hands of the Lord. So now speaking of reuenge he promiseth it not to come of the Magistrate but from the Lord for hee knew the Lord would not beguile him Ye may then see he hath trusted much to God and depending on him he promiseth much in his name What wouldest thou haue a reward a reuenge the Apostle promiseth both to thee but at the Lords hand The lesson then is the man that knowes God well and is well acquainted with his mercie with his iustice with his power and his wisedom it is wonderful what he will promise in his name flesh and bloud scarsely will beleeue it Note Againe a poore bodie and one opprest one that knowes not this when he heares of this it is wonderfull how he will swallow vp these promises nay thou neuer didst eate meate with such pleasure as this poore one will swallow them vp And I say a Pastor should not promise ought of God except he knew him thou that art an hearer if thou know him in his power iustice and the rest in despite of all the world thy heart will rest on him Therefore know him in Iesus Christ and pray night and day O Lord I lie in darknes let me see thee in Iesus Christ and the glorie that is in thee
in the faith and may be iustly called sonnes and this is that which the Apostle saith in the Corinthians that though they had many teachers yet they had but one father which was himselfe who also had begotten them vnto God through the Gospell 1. Cor. 4. 14. But when that worke hath increased in them and that they are become strong men in Christ then hee doth euery where and so may wee acknowledge all sound beleeuers to be our brethren as who are indeede the sonnes of one and the selfesame father to wit God in and by Christ the first begotten brother of vs all and in whom the whole familie is named both in heauen and earth Secondly he commendeth Onesimus vnto them by these termes that he was one of them that is as wee would say their countriman and had the fellowship of the same countrey or nation with them and that not onely generally as Grecians neither yet more particularly as people of Phrygia wherein Colosse stood but it may be of the selfesame towne and citie Whatsoeuer it be we may learne here many good lessons and doctrines And first that no mans sinne which hee hath truly repented of before God and the Church should be any disparagement to him in subsequent times no more then Onesimus fraud and flying from his master was to him nor wee thinke neuer a whit the worse of him nor haue him in lesse esteeme then Paul had Onesimus for seeing God hath forgiuen it as repentance is a true pledge thereof and the Church hath receiued him as it ought vpon vnfained amendment what reason that priuate and particular persons should refuse them or thinke euill of them vnlesse they will be more wise and iust then God or more seuere then the Church and I think neither the one nor the other is fit for priuate men And yet we see amongst vs men so peeuishly pettish and wayward towards I will not say offending parties howsoeuer they offended but repenting persons that after a sinne is once discouered they will neuer be satisfied but alwaies suspicious hauing for a ground of their surmises a maxime of the Ciuil law He that is once found to be euill is alwaies supposed to be euill but forgetting the rule of the Apostle 1. Cor. 13. that charitie is not suspicious and that they proceede by another rule towards offending yea repenting persons then Iwis they would haue practised towards them if they were in the like case But let vs cast away from vs this and all other corruptions that so wee may walke more religiously towards God and more charitably towards his seruants Secondly obserue that Paul not thinking it enough to haue commended Onesimus for his brotherly loue and coniunction that he had with him in Christ but adding also that hee was of the same nation countrey yea it may be citie with them in which respect also he speaketh afterwards of Epaphras vers 12. of this chapter and of this very Onesimus in his Epistle to Philemon vers 16. he declareth that hee should be so much the more deare to Philemon because he had been his seruant Obserue I say and gather from hence that these naturall and ciuill familiarities and friendships in which men partake one of them with another as for example consanguinitie affinitie nation countrey citie c. should be vnto them which through faith are ingrafted into Christ more strict causes and occasions of mutuall loue one of them towards another in the Lord. We denie not but that that spirituall fellowship and communion which we haue in Christ is indeed very necessarie because by it wee are all in him made brethren one with another yea that without it there can be no true or sound loue although men otherwise may be very strictly ioyned together The reason is that whatsoeuer is in men without him is but naturall and humane And indeede to say truth there cannot be any synceritie of the heart without Christ and yet notwithstanding if vnto that spirituall coniunction there be added some naturall or politicall coniunction there will also be a greater degree and further step of loue in so much that the faithful people may more tenderly loue and regard them which both in faith and flesh are linked to them then those that are knit to them onely in the fellowship of the same religion Which as the Apostle himselfe meaneth 1. Timoth. 5. 8. saying If any man prouide not for his owne and specially for them that are of his household he hath denied the faith and is worse then an Infidell so it is not obscurely signified in that rule Galat. 6. Do good vnto all specially to those that are of the household of faith And if nature must giue place to religion then religion and it being ioyned together men are and must be more strictly tyed And yet we see that vnder the colour of kinred religion is destitute and some vnder pretext of relieuing the religious destitute their owne flesh The truth is that both must be performed if God himselfe giue abilitie and when we lack power to doe to all alike then to preferre them that concerne vs in flesh and faith And let this suffice for the persons as they are distinctly commended to the Colossians Now a little of them coniunctly He saith that he sent Tychicus to them and with him Onesimus There are two causes as it should seeme for which hee sent them For though vers 8. hee seemeth to speake of Tychicus onely yet he expressely mentioneth Onesimus vers 9 and laieth almost the same burthen vpon him specially as in regard of priuate affaires that he doth vpon Tychicus I say therefore as I said there are two causes of this mission or legation One that hee might by them vnderstand in what termes the affaires of the Colossians stood specially for their Church causes for otherwise though hee wished them well in the world yet he medled not much with their worldly busines The other that knowing how weake and faint good mens hearts be he might by the comming and presence of these two comfort and incourage the Colossians Which though most properly it were the worke of Tychicus as of the minister of the word yet no doubt Onesimus as a particular member of the Church might in his measure performe it yea and did in his measure To these two causes he addeth a third and the same of no lesse moment then the former namely to cause the Colossians to vnderstand in what state he and his matters were Because as the good condition of the Colossians would make the Apostles heart glad so the Apostle being well who had been their gracious and good teacher they could not but reioyce From all which wee may obserue that though Paul were in his enemies hands and were fast bound in chaines as we say yet he thought it not enough by writing this present Epistle to the Colossians to confirme and strengthen them in the faith but also sendeth
Tychicus vnto them and together with him Onesimus whom notwithstanding hee might haue detained with him the better to minister vnto him in the bands that he indured for the Gospell And all this he doth that by them hee might the better declare vnto the Church his own particular estate and be the better informed in the knowledge of their affaires All which he doth not in a loose minde as in regard of himselfe babling out his owne matters he careth not how nor where nor to whom nor with a curious minde as in respect of their businesses being as too many are now adaies too much occupied in other mens affaires and carelesly neglect their owne but of a very carefull heart for them and their good Which care of his amplified as you see and being so great as it was indeede for the Churches of Christ whose benefit and good edification in Christ neglecting as it were his owne life and health hee had alwaies before his eyes should teach vs what we should doe Which yet that he might the better perswade vs vnto he mentioneth it yea hee discourseth vpon it in many places and namely 2. Cor. 11. vers 28. 29. where hee saith Besides those things that come from without that feare and trouble that daily riseth vp in me forceth me still I meane care for all Churches Who is afflicted and I am not afflicted who is offended and I burne not But what shall we say sinne and Satan and the intisements of this present wicked world haue daseled mens eyes and besotted their vnderstandings and plainly doe expresse the palpable yea the deplorable calamitie of these naughty daies and bad times in which a man shall hardly find any man amongst the members of the Church that hath conscience or care of the performance of this dutie And can we maruaile at it that the poore people know it not or feele it not sith you shall hardly find one amongst many thousand of the ministers preachers of Gods holy word who doth not more care for his own health and welfare then for the incolumitie of any other yea of the whole Church besides And is it not manifest by this that if a man be brought into some perill and hazard hee will with the neglect of the Church prouide for one and imagineth that if it goeth well with him it goeth well withall So strongly doth the world and worldly things and selfe loue and all other corruption beare sway and so truly may wee say as the Apostle Paul doth 2. Tim. 4. 10. Demas hath forsaken me and hath imbraced this present world But indeed if there were at this day such fidelitie and zeale in the hearts of them that exercise and execute the ministerie of God as there was in Paul and in other of Gods faithfull seruants in his time they would esteeme as nothing all the dangers of this life and they would account as durt and dung all worldly pleasures and profits in comparison of Christs glorie and the Churches good And of this let vs assure our selues that till men yea ministers be come so farre they are but the shadowes of Christians and vizards or counterfeits in comparison of Gods faithfull seruants and ministers To amend this geere is not in vs howsoeuer we may speake of it and wish it God onely must work it To him therefore let vs goe with cheerefulnes and earnestnes and beseech him to worke this care in the hearts of all faithfull ministers that belong to him and are imployed in his Church Which he graunt for Christ Iesus sake to whom with the Father and the holy Spirit be giuen all praise and power both now and at all times of vs and all people Amen THE XXXIX LECTVRE VPON THE EPISTLE OF PAVL to the Colossians COLOS. Chap. 4. vers 10. 11. 10 Aristarchus my prison fellow saluteth you and Marcus Barnab as cousin concerning whom yee haue receiued commaundements If he come vnto you receiue him 11 And Iesus which is called Iustus who are of the Circumcision These only being helpers with me in the kingdome of God haue been comfort vnto me IF you remember brethren the things that haue been spoken before you may perceiue that in these verses and the rest following there is contained as wee may say the seuenth part of the whole Epistle and the fourth part of this particular chapter And consisteth principally of salutations or greetings which some that were with Paul whē he wrote this Epistle sent to the Church of Colosse and with commendatiōs also which the said Church was in Pauls name and it may be in the name of diuers that were present with him to do to another Church some particular members of it The first sort of these two salutations are comprehended in these verses that we haue read and so on in the 12. 13. and 14. The other is contained in the fifteenth verse And wee are to mark for the more cleere vnderstanding of the text that these greetings are sent from two kinds of people according as the world it self was diuided and as God was pleased out of them to gather a Church vnto himselfe that is to say they were sent partly from the circumcised meaning thereby the Iewes because that signe was in some vse among them at that time and partly from the vncircumcised that is from the Gentiles who were not clogged or to be clogged with that ceremonie Of theis latter he speaketh vers 12. 13. 14. and of the former in these two verses yet so as we must vnderstand that one of thē also was a Gentile namely Aristarchus as we shal better perceiue anone And this I would haue further to be marked that hauing begun in some of the foregoing verses to treate of priuate and particular affaires hee holdeth on here in these and the rest following that so all and euery one of the Church might vnderstand that he was both carefull for and mindfull of the whole and euery one of them and of al their good specially spirituall which should cause thē likewise to affect him Those three persons that are mentioned in these two verses are after a double manner described here For either he doth by some particular description commend them to the Colossians and of this sort are my fellow in bands attributed to Aristarchus Barnabas kinsman attributed to Marke Iustus attributed to Iesus with some cōmon title common I meane either to two of them and that is that they were of the Circumcision or els to all three together that they onely helpe him in Gods kingdome and were singular comforts vnto him The first of these is named here Aristarchus He was of Thessalonica in Macedonia and was conuerted by Pauls ministerie and preaching and accompanying him in most of his iourneys he was taken with him as also was Gaius in the tumult that was made at Ephesus against him which being pacified hee accompanied Paul going into Asia and was caried prisoner together with Paul