The first Sermon.

IT will make much for the vnder­standing of the place in hand and of this Epistle, to know the occa­sion of the Apostles writing; for thereby we shall more easily come to the vnderstanding of the things deliuered by the Apostle.

The occasion is drawne from the text it selfe: for whosoeuer will know the drift of the Scripture, must take it from the place of Scripture it selfe, being sometimes set in the beginning, as in the booke of the Prouerbes: sometimes in the later end, as in the generall Epistle of Peter: Sometimes in the middest, as 1. Tim. in one verse the drift is deliuered. Some­times [Page 2] of the whole body of the Scripture, that is han­dled, whether Psalme, Prophecy, Epistle, &c.

The point in hand is set forth in the 6. 7. 8. verses. In the 8. verse the occasion, which was this, that whereas the Colossians had receaued the Gospell well and soundly preached vnto them, first they suffered themselues to go a side and to follow vaine conceits, or reasons drawne from Philosophie; in the sixth and seuenth the second cause is shewed: which is, that they suffered themselues to be lead away to fol­low the ceremonies of the Law: which before had been the ordinances of God, but beeing ceased are become the traditions of men, as the Apostle cal­leth them.

For the better vnderstanding of this Epistle, we are to know the conueyance of the matter of it. And as in all Paules Epistles he vseth to set downe first the principall grounds of religion: Secondly, the exhortations. And as he vseth in other, so doth he in this Epistle. It therefore contayneth-two poyntes: first, the deliuery of the body and of the substantiall poyntes in religion of our Sauiour.

The second parte (beginning at the 3. chapter) is a declaration of the godly conuersation, wherein all true professors of the Gospell, which professe CHRIST, must liue.

The first and second Chapters are of doctrine, the other of manners. In the first is deliuered the truth, and sincere and plaine doctrine (in briefe) of the Gospell set forth. In the second are rooted vp and throwne downe all those wretched opinions, which were by the false Apostles sowne in the hearts of the Colossians.

That, which he speaketh of manners, beginneth [Page 3] at the third Chapter, where first the Apostle exhor­teth generally to all good, holy & righteous workes: Secondly from the generall, he falleth to the parti­cular declaration of those duties, he would haue them practize. As of masters to seruants, parents to children, and children to parents, of husbands to wiues, and wiues to husbands &c. And then retur­neth againe to generall exhortations; and this is, as it were, the generall conueyance of the matter of the Epistle.

In this text to the 14. verse he doth labour to draw the Colossians to the knowledge of his loue to them: which he doth first by his preface, which is vsuall in all his Epistle, is n his salutations, wherein he wisheth good things vnto them from God. The 2. thing to perswade them of his loue is a testification that he did pray for them in both kindes; both by praysing and thanking God for thinges they had receaued, and by petition, where he prayed to God, and desi­red the increase of the graces of God in them. And hereby he insinuateth himselfe and stampeth, as it were, in their mindes his loue and affection to them, to the end his doctrine might be the better recea­ued by them.

1 As if he should say, I Paule vnderstanding that there are some, that go about to spoyle you, and to make a prey of you, partly by shew of wisdome and Phylosophy, and partely by the beggerly elements or ceremonies of the Iewes, thought it needfull to write vnto you, that according as you haue receaued IESVS CHRIST at the first, euen so that you would both abide and proceed further in him, that you may be rooted and further built in the faith.

And that I write vnto you, know, that I doe it with [Page 4] warrant for I am an Apostle of IESVS CHRIST no [...] tyed [...] one perticular congregation, or to one prouince, yea or to one kingdome, but am an Em­bassador, and haue commission vnto all the world. Neither doe I come to this charge of mine one will, [...] the will of any other man: but by the will of God, and the same his reuealed will. And albeit my authoritie her in be sufficient to conuince all men of the truth I write of: yet for further and stronger perswasion thereof I haue ioyned Timothy, my belo­ued brother, to beare record with me, that in the mouth of two witnesses the truth may be more su­rely established? And considering that the blessing of all labours dependeth vpon the Lord, our beginning is with harty prayer vnto God, for the grace and fa­uour of God to be freely giuen, together with all the blessings both of this life, & of the life to come, from God the father, & from our Lord IESVS CHRIST to you Colossians: yet not all that dwell in that Cittie, but vnto those alone, which by faith are Saintes, and brethren, not in the flesh, but in IESVS CHRIST.

3 And that you may haue further testimony of our loue towards you, know that we doe continually both pray and giue thanks for you vnto God, whom to seperate from all false Gods, I doe call the father of our Lotd IESVS CHRIST.

4 For the report of your profession of godlinesse in CHRIST IESVS, and of your loue towards all Saintes is come vnto vs.

5 Which both, profession and loue, we know to be sincere, in that they are vphoulden in you through the hope and expectation of a treasure layd vp, not vpon earth, but in heauen: which hope you haue conceyued, not of your owne phantasy, nor of the [Page 5] word of any man, but by the word of truth, that is to say the Gospell.

6 And if you aske which is that truth, or Gospell, verily noe other, then that, which is preached among you now, which is not amongst you alone▪ but is preached in all the world, a certaine note of the truth thereof, there hauing beene neuer, nor neuer shall be, any doctrine, which hath leuened so great a lumpe of dough as is the world, but onely the doctrine of the Gospell. And for further assurance that it is the onely truth of God, I offer this to your considerati­on, that as in other places of the world, so amongst you it hath brought forth fruite euen sithence the first time you haue truly and sincerely acknowledged this grace of God. Where if you will say, we know not what doctrine is preached in all the world, nor what fruite it hath brought forth, although it be no other thing, then the common and constant re­port that many may bring vnto you: 7 yet to come nea­rer you, and rid you of all doubt which is the true Gospell of CHRIST, it is euen the very same that you haue learned of Epaphras, whom if you loue me, you must loue him, as being my beloued fellow-ser­uant in Christ; yea if you loue your selues, you must respect him, as being a faithful minister of CHRIST for you.

8 Who made manifest vnto vs your true loue, not only naturall, but that especially which is spirituall, whereof the Spirit is the Author.

9 And as we giue thanks for your good: so, and euen for the same cause you haue well begun, both because you should not goe backe againe, and for that you haue not yet attained to perfection▪ euen from the first day we heard of you we neuer giue [Page 6] ouer praying for you, making this sute that yee may be filled with the acknowledgement of his will, and all wisedom and vnderstanding, whereof the holy Spirit is the Author.

10 Not that you should content your selues with a bare knowledge and contemplation of heauenly thinges, but that yee may walke worthy of those, whom the Lord hath called to such honour, to a full and whole pleasing of him, both by bringing forth fruite in euery good worke, and by being increased in the knowledge of God.

11 Wherein because there are many difficulties & hin­derances layd in your way, our sute also is, that you may be strenghtned with all manner of strength, ac­cording to that glorious power, which being in God he is able to furnish you of; that euen with ioy you may be able to beare all troubles, how grie­uous, and how continuall soeuer they be.

The sum is, a declaration that the Apostle maketh of the singular affection and loue that he hath to the Colossians, which is first considered in the saluation, as it were the indorsement of the letter.

Secondly in the profession which he maketh of his, and Timotheis, thanks-giuing, & prayer for them to the Lord.

from the 9: verse vntill the 12. is contained.

• Cause of the prayer for the Colossians
• Prayer it selfe wherein is contayned
• A request for perfect
  • Knowledge.
  • Obedience.

First the Apostle sets sorth himselfe by his name Paul, He had two names giuen him, one at his Cir­cumcision viz. Saul, his father being a Gentile, hee had another name vid. Paul, in regard that they would keepe a note of his priuiledge in Rome.

The reason why hee would rather keepe the pro­phane, then the old name Saul, taken from Gods peo­ple▪ signifying one begged of God, is this, that be­cause that holy name was not so pleasant to the Gen­tiles, of whom especially he was Minister, he is con­tent to take the worse name, which hee tooke not so much pleasure in.

Doctrine 1 Heathenish names may be vsed of Chri­stians, so there bee no hinde­rance of the Churches edi­fication.Whereby we learne that in matter of name we do not alwaies please our selues so much, as others, viz: the Church, it being a matter of indifferency.

Secondly, for the Apostles calling. If one had as­ked him, what calling haue you to deale with vs? hee answeres, that he was an Apostle, which had a gene­rall charge ouer the whole world. Indeed there is great difference betweene the Ministers now, which may not roue about, but haue their charge, and place limited them, as if they had but one plough-land to till: Whereas the Apostles Ministery was generall, they had the field of the whole world to Till by their message, and by their miracles, for the publication & confirmation of the word. As in time of warres, it is necessary that there should be a Generall and Lord Marshall, but when that warres are ceased and there is peace there needeth onely to bee a Garrison and Captaine made for them. So when as the great con­quest of the Gospell was to be made ouer the world, it was necessary there should bee Apostles as Gene­rals, afterward it was sufficient to haue the Pastors, Doctors, and Elders, as a Garrison in the Church of [Page 8] God to keepe and gouerne it. Therefore wee see af­ter Iames was killed none was elected into his roome, as at the first in steed of Iud [...]s. So likewise we see in the building of the house, the chiefe Maister [...]lder is onely for the plat-forme, the other bui [...] after­ward are sufficient. Indeed the fruite of the Apostles Ministery remaineth still vnto the Church.

Doct. 2 If wee will doe any good in the Church or Common-wealth, wee must not so much as at­tempt it without lawfull calling, and warrant there­unto, no not so much as in an houshold.

It followeth how the Apostle proues himselfe to bee a true Apostle, and not a false, as there were many then, which vnder the name of Apostles did sow the tares of errour and sedition.

By the will of God) viz. not by the secret will, by the which are wicked and vnlawfull Apostles, Magi­strates, and Ministers; but he was by the reuealed will of God, it being manifested vnto him, in the way; as he was going to Damascus, and also reuealed to theAct. 9. Disciples afterward.

Doct. 3 Here then wee are to examine whether wee bee Learning, pie­tie, and a law­full ordinati­on make a cō ­pleat Mini­ster, one plea­sing vnto Cod. 2. Tim. 3. 2. 3. the Minsters of God indeed, and that we are to doe by the reueiled will of God, wherein the Lord doth note forth who are those that are called to the Mini­stery by him, viz. such as are indued with fit gifts, and enter as he requireth. Saint Paul to Timothy describes a Minister, first, by his learning, able to teach, and confute: Secondly, by his good manners, as a ne­cessary thing in all Christians, yet more especially in a Minister; and therefore he maketh mention of those speciall things, which are necessary for all Christians, so principally are required in the Ministers, whichMath. 5. 14. Tit. 2. 7. are to bee lights, and good examples to their flockes.

In that the Apostle ioyneth Timothy with him, wePauls humili­ty. obserue. First, his humility, that would ioine his scholler with himselfe in the honour, which had no part of the labour, which hee had taken in admonish­ing and instructing the Collosians. This hee doth to the end the truth might be further credited.

Doct. 4 He teacheth that though others bee farre vnder­neath vs, as Timothy was to Paul: yet for the furthe­rance of the truth, wee are not to thinke much to ioyne them as equall with vs.

Secondly, we obserue his wisedome herein, thatPauls discreti­on. howsoeuer his testimony had bene sufficient against all the world, yet because two witnesses were of more force and assurance, he taketh vnto him Timo­thy. And therefore it was that CHRIST sent the Disciples two by two, one to speake and ano­ther to beare record. So when Paul andLuke 10. 2. Acts 14. 12. Barnabas went together, Paul spake, and therefore they called him Mercury.

The second Sermon.

BEFORE the Apostle com­meth to the substance and point of the Epistle, he doth wisely (according to his manner) draw attention to that he speaketh of. And ther­fore thereis, as it were, a Pre­face of the Epistle vnto the 14. verse: For as in a house, which is stately built there is a Porch to enter in by, so the Apostle, in this stately building of his hath first a Preface set before to draw attention: which he doth first from the authority of the Epistle, which we haue heard drawne from his owne person: Secondly, in the person of Timothy.

Next from the testification of the loue, hee did beare vnto them, from this verse to the end of the Preface, which he laboureth in, as a Minister ought, to testifie his affection towards them, whereby the word might bee more louingly receiued and accep­ted, willingly and carefully practised: Doct. 1 Which should be a duty of all Ministers, that the people may be per­swaded of the Ministers loue towardes them, and then they will bee more easily perswaded by the do­ctrine he teacheth: and in this the Apostle laboureth in all his Epistles. And by how much the more hee is to deale sharpely with them, by so much the more he laboureth in this point to let them know that it is done in loue. That the people may thinke they must be very reasonable persons, if when they know what­soeuer the Minister speaketh, yea euen that the sharpe reproues of their Minister are done in loue for their good, yet they do not accept it. And therefore in the Prouerb. it is said, that the woundes of a friend are better Prouerb. 27. thē the kisses of an enemy: And he were barbarous, or ra­therA fit simili­tude. a mad-man, that for some grieuous disease, being prickt by the skilfull Chirurgion, if he will flee vpon him and be reuenged of him: so when the Ministers lanch the soares of their soules, in the Ministery of the word, what a barbarous rudenesse is it to fal out with the Minister for it? &c.

His loue he testifieth, 1. by a louing salutation, & then by testifying that hee daily prayed for them, both thanking God, and desiring all good things for them, and he proueth his prayer in a forme of thanks­giuing & petition for them which he setteth downe.

Of the persons saluting we haue heard; the parties saluted are the Colossians, described by two titles, first title Saints, secondly, Faithfull brethren.

For the first, they are called Saints for two causes, one without themselues in CHRIST, the other wrought within them by the spirit of CHRIST, by the spirit of sanctification. Doct. 2 All that haue the feare of God are Saintes, because they haue the righteousnes of CHRIST, which is in heauen, without them: his sufferings are accounted theirs, his fulfilling of the law is theirs, which is a greater righteousnesse, then the Angels haue, being the righteousnesse of God, as the Apostle saith. Againe they are righteous, in that being iustifyed, they are also sanctified, and haue a be­ginning, and a care, and indeauour to walke holily, vprightly and sincerely, for in some measure there is knowledge, especially, in some measure there is in them a sanctified vnderstanding memory, will andRom. 6. 7. 8. affection, and an indeauour to do the will of God.

Ʋse 1 This serueth to cōfute the Man of Romes blasphemy, which wil haue none to be Saints but those that he ca­nonizeth. Ʋse 2 Againe▪ this serueth to reproue vs, which are so far frō this, that we will not abide to make pro­fession of holinesse. For if it bee told many of their wretchednes, they wil say they are no Saints, & so they may say indeed, their liues testifie it. He that hath notRom. 6. the spirit of CHRIST is none of CHRISTS.

Ʋse 3 Thirdly, this ought to serue as a bridle to withdraw vs from sinne and vnholinesse, that when any filthi­nesse commeth into our hearts, to wrong our profes­sion, &c. we should examine our selues, doth this be­come me, which professe holinesse?

Example we haue in Nehemiah that hauing autho­rity from the King to build the Temple, when a false Prophet named Shemagah, whom hee tooke to haue bene a true Prophet, had bid him hide himselfe in theNehem. 6. 10. house of God because that night he should be laid in [Page 13] waite for and slaine. He considering that hee was the Prince of the people, saith: shal I do thus? Is it not a shame for me? &c. Where the consideration of his authority did withdraw him from this shamefull and cowardly thing. And ought not much more the con­sideration of our high estate in CHRITT, that are Christians, with-draw vs from sinne? Ought not wee much more to be ashamed of it, which is so shameful and abhominable a thing? Are not wee Kings (as it is said) & Priests in Christ, & shall not wee hereby beReu. 1. 6. with-drawne from sinne, then which nothing is more base? If a Noble-mans sonne giue himselfe to base things vnfit for his estate, wee will rebuke him for it, as from a thing vnfit him, and will say to him, doth this become a Gentleman? &c. And seeing we can rebuke him, why can we not much more rebuke our selues of our sinnes, which are farre more detestable and vnseemely for the children of God?

Faithfull, 1 religious, which haue receiued theTitle 2. truth of God, and submit their soules vnto it: & this the Apostle exhorteth Timothy vnto. So that in that he1. Tim. 6. 11. 2. Tim. 1. 19. saith some had made shipwrack of faith, it is not ment of iustifying faith, but of religiō in a good cōscience: for religion cannot abide to ly in a filthy conscience.

Doct. 3 These two go together: for whosoeuer is a Saint, is truely religious, working holinesse in the sight of God, for none can be holy before God, vnlesse he be truly religious before God, for a man cannot bring forth good fruite, before he be a good tree, and hee cannot, vnlesse hee bee a new creature, bring forth the effects of a new creature. Now to bee as a good tree, is to be truely religious: for those gor­geous workes, as building Colledges, &c. if they be not of religion, they are euill. So contrary, if a [Page 14] man bee truely religious, hee will bring forth good workes: True religion hath the true fruites of it, toIam. 1. 26. & 3. 17. 27. keepe himselfe from the lusts of the world, and to vi­site the sicke, the fatherlesse, and widdowes. So that if hee bee a Saint, he is holy, if holy, he is religious: if hee loue not holinesse, hee is not religious, make what profession hee can, though it be neuer so good. From the Titles we come to the benefits desired.

He wisheth

• 1 Grace.
• 2 Peace.

Grace, the fountaine of all goodnesse, is God, and the graces of his children are as springes and fruites, that proceed from the meere grace, loue, and fauour of God: which fauour and grace of God the Apostle wisheth to them.

Doct. 1 So that here we learne that all good things what­soeuer come from Gods grace and mercy alone. For if by works, then not by grace, for then grace wereRom. 5. not grace.

Secondly, he wisheth Peace, viz. all things neces­sary for this life, prosperity, health, &c. as is the man­ner of the Hebrews in wishing peace, to vnderstand all outward prosperity.

Doct. 2 Hee setteth grace before peace, to teach vs first to seeke for the fauour of God, and then to looke for the fruits of the fauour of God. But we vsually doe cleane contrary: for we seeke first the fruits of Gods grace, for peace, wealth, prosperity, &c. and not care for the grace and loue of God: But our looking for those things, without hauing the loue of God, is no­thingHe that hath all things hath nothing, vn­lesse he haue Gods fauour. but hatred of God; our gold, no gold, our peace no peace, our loue of parents and of men, hatred of God. And better were it that wee had none of all these, then to haue them without the loue of God [...] [Page 15] CHRIST. The Prophet, when as two Kings came against Ahaz, telling him hee should bee defendedIsa. 7. 2. from those Kings (howsoeuer Ahaz was a wicked King & would not beleeue it) yet he tels him a signe2. King. 16. 2. 3. Isa. 7. 14. and token of it, that a Virgin should conceiue and beare a sonne, &c. Noting therby that all benefits whatso­euer are from God in CHRIST alone. And there­fore if we seeke for any thing out of CHRIST, wee seeke amisse, and if wee desire any thing before theNote. loue of God, we do as harlots, which loue the gifts better then the persons that giue them. In that hee saith, Grace and peace from God our Father, and from the Lord IESVS CHRIST, Hee there shutteth not out the Holy Ghost, as though it came not as wellNote. from him, as from the Father and from the Sonne. For in the word grace, the Holy Ghost is included, seeing that grace is the gift of the Holy Ghost alone.

Doct. 3 We praise God, viz. He & Timothy. Here consider that they giue thankes to God alone, because all grace & mercy, both of eternall life, and the comforts of this life come from him, and therefore our petitions are to be made to him for them, and praise to be rendred vnto him for enioying them.

Question. Quest. How can this be? did he not preach, eate, and drinke, and apply his occupation?

Answere. Ans: Here the Apostle meaneth, that he kept a con­stant course of prayer for them: And to the Thess▪ he saith, Pray without ceasing, where as a man is bound to1. Thess. 5. 16. do his businesse in his calling also, but the meaning is to keepe a constant course dayly of this duty. There­fore the sacrifice in the Law, which was done mor­ning and euening, is called a continuall sacrifice, be­cause of the continuall course of it: so here he mea­neth that daily, so often as they pray, they make [Page 16] mention of them in their prayers.

Doctrine. The duty of all Christians to keepe daily a continuall course priuately in prayer. More parti­cularly the minister is to pray for his people, not only in the Church, but priuately at home, as the Apostle here did. And therfore we must not thinke our selues discharged of priuate prayer for publicke. Which sheweth it is a dutie of all Christians, as to pray in the Church, so also to pray priuately in their families, and also by themselues, and therfore to set a time apart for that purpose. Reasons of it are great:Reasons of priuat praier. first there is no man or woman of what state soeuer, but they haue particular sins, which euery one hath not. For when they pray in the house, they desire pardon of sinnes, which are common to the house: but I may haue committed a sinne the which they haue not, and I may haue receaued particular bles­sings, which others haue not, and I haue need of some particular blessing in my place, that others haue not need of. And therefore it is necessarie that we should make a choise of some particular time, wherein by our selues we may haue recourse to God.

Wee giue thankes) whensoeuer he prayed he gaue thanks, and for that he prayed he gaue thanks. For howsoeuer there were great faultes in the Church,Note. yet he is thankfull for some good thing left them. But such is the corruption of our dayes, that how­soeuer we are most especially bound to this duty of thanks-giuing, as being the duty of the Angels, and that which after this life we shall only performe in heauen, yet though both priuately & publikly we wil peraduenture pray and aske still of God, we are negligent in rendering thanks.

God the Father of our Lord Iesus Christ) whereby [Page 17] God is discerned from all other Gods. In the Law he was deserned by the God of Abraham, Isaac, and Note. Iacob, but this is a more excellent difference, which here the Apostle giues, that our God is the Father of our Lord Iesus Christ, not the God of the Turkes, and Infidels &c.

Then is set forth the cause of his thanks Ʋiz. for their loue and faith Quest. Quest. Why doth the Apostle giue thanks and prayeth for them, which were called already? Why doth he not rather pray for heathen and wicked men that ly groueling in their sinnes? Answer: we are bound indeed to pray for all. But we1. Tim. 2. 1. are more specially bound to loue and pray for those,Gal. 6. 10. that are called already: for as God shewes more tokens of his loue to a man, so must I shew, more and more tokens of it. For howsoeuer Gods loue cannot increase, yet the tokens of it increase, but ours must increase, as we see the tokens of Gods loue to increase towards any.

The degrees then of our loue and of our prayers towards others are that we are bound to pray for all, but especially for those, that are of [...]he houshould of faith, and amongst them for Ioseph viz. for those that are afflicted, and amongst them that are in affliction we are especially to pray for those, that suffer for the Gospell sake.

The third Sermon.

WE haue heard the last day of the prayer and of the thanks-giuing giuen by the Apostle vnto God for the Colossians. Now followeth to speake of the causes of the thankes-giuing, the matter was for their faith towards CHRIST, and loue towards all Saints: these are the causes of the thankes-giuing and pray­ers, the Apostle made daylie and ordinarily for the Saints at Colosse.

Doctrine. These thinges we are to pray and giue God thanks for, especially in others. Quest. Quest. How cometh it to passe that there being diuers guiftes bestowed on the Colossians, yet the Apostle prayseth God and prayeth to him for these onely? Seing there is no­thing, but which is receaued from God all, he is to be praysed and prayed vnto for them: especially seing he before wished them peace, Viz. All temporall be­nefits, and hauing prayed to God for these, why did he not thanke God for them, as health, peace &c?

Answer. The reason that the Apostle made [Page 19] choise of faith and loue, not of other (though heFaith and cha­ritie are gra­ces chiefly to be desired, and God is chiefly to be praised for them, as being the Cardinall vertues of Christians. was not vnmindfull of them) is to teach vs what gifts we are especially to pray for, & desire of God, and to giue thanks for, being receiued. Where he meeteth with the corruption of men, that will pray, and desire worldly thinges, and will labour migh­tely in the comforts of this present life, and neuer make mention of these, which are principal, whereas the other are but sweepinges, and those thinges which are to be cast to dogs, in comparison, and as dung and drosse, nay lesse then nothing in com­parison of CHRIST, and the thinges belonging to him, which are of most singular price. As if a manNote. should be carefull for the hangings of a house, and haue no care for a house to put them in, or to lye in: and for the bosses of the bridle, and not the bridle: for the traps of the horse, and haue neuer a horse to ride vpon. And therefore the Apostle sets downe these two, notwithstanding he gaue God thankes for euery blessing, they had receaued.

Perticularly he first bindeth and lim [...]teth faith toChrist is the obiect of faith. the obiect, which is CHRIST, by whom, by our faith we lay hould on God and his promises: there­fore CHRIST saith: Beleeue in God, but beleeue Ioh. 14. 1. in me also, as if he should say, ye cannot beleeue in God vnles ye beleeue in me first, for none can see the father but by the sonne. And as the Apostle saith God dwelleth in light, that none can come vnto, but by2. Tim. 6. 16. CHRIST, without whom we are vnto God as stubble to the fier.

And as a man cannot looke on the sunne withoutNote. hurt of his eyes, vnles there be a cloud betweene, so God the father, sonne, and holy Ghost, is as a sunne, that vnles the cloud of CHRIST, the mediator, come [Page 20] betweene vs, we cannot behold the sunne-shine of Gods glorie. And without the screene of CHRISTS mediation we cannot come neere to God, which isHeb. 12. 29. a consuming fire. Now by CHRIST we come neere to God boldly and lay hold on him.

Doctrine. Further, here he sets forth that we are not to be­leue in any but CHRIST, not in any Angel or Saint, as the Virgin Mary, as the Church of Rome and the Papists wretchedly expound the Articles of our faith. For faith onely layeth hold on God and cannot be communicated to any. Indeed loue sprea­deth it selfe to men; but faith is onely in Gods pro­mises. For as it is said, Thou shalt [...]oue the Lord thy God Deut. 6. 5. Et. 10. 20. and him only shalt thou serue, and sith faith is the chie­fest worship and seruice of all, and the instrument ofMath. 4. 10. all true worship, it ought onely to layd hold on God in CHRIST; Loue to the Saintes) here we see to whom loue properly belonges, namely to the Saintes who are (as we haue heard) iustified by CHRIST and haue his righteousnesse imputed vnto them, and haue the beginning of holinesse in them, which is the true feare of God.

The Apostle doth not here shut out all men, euen those that are aliens from the house of God, for the Iewes, Turkes &c. are our neighbours and of our flesh, as the Apostle saith, and therefore to be prayed for. Here we are to examine our selues whe­ther we haue true loue or no, Viz. if we loue the Saints Ʋiz. those that are ioyned to vs in the bond of Christianitie: for our loue is vsually so strait laced, that it cannot goe from our selues, and if it goe to our wiues and those in our house: yet so poore it is, that it cannot goe out of our doores ouer our threshold, where as we are to loue others, euen [Page 21] those that hate vs, to speake well of those that speake ill of vs.Math. 5.

And our loue must be to all the Saintes, to the poore aswell as to the rich, whom Saint Iames mee­teth with and sayeth: If a poore man, though of the true religion, come in, he is bid to goe behind the dore and to sit at our foot-stoole; if one rich he isIames. 2. 3. 4. exalted: whereas true loue doth embrace euen all, that doe professe the truth. Here Saint Iames disco­uereth the hipocrisy of men in their excuses: why (will they say) are not we to loue our neighbours? and the rich men are our neighbours. True, he is your neighbour, but if you loue him, why doe you not loue him also, that is poore, which is more neare peraduenture, if he be a professor: and againe if your loue be to the rich, because of the commaunde­ment of God, then ye will loue the poore aswell as the rich. As if for the loue of God ye abstaine from adultery, theft, murder &c. Then ye will abstaine from all other sinnes, which are of the same nature, all the commaundements being of the same nature, comming from God, who is one and the same; and therfore if I abstaine from one sinne for the loue ofNote. Gods sake, I will aswell abstaine from another for that cause. And therefore this condemneth the com­mon practize of men, that being blamed for some one sinne; as drunkenesse &c. will say I am no theefe, no murderer &c, and so will iustifie himselfe. But if he haue no conscience of that sinne he is guilty of allIames. 2. 10. other. Indeed a man by infirmity may faile, and be in­clining to one sinne more then to another, but if he haue no strife against it nor hatred of it, it is a sure token that he is guilty of all other sinnes, and hath no true hatred of any. He confirmeth their faith and [Page 22] loue, by the true end, that there being a true end ofVerse. 5. them, then their faith and loue are true. The end is ye looke for reward in heauen, without which it were impossible your faith should stand, and your loue should be supported: for there are so many assaults befalling vnto vs, in this present life, which would ouerthrow our faith and quench our loue, vnles it were supported by the hope of euerlasting life. Therefore in the Epistle to the Hebrewos it is com­paredHeb. 6. 19. to an Anchor: yet there is difference: for as men cast their Anchor into the sea, to be fastned in the earth, so this is fastned in heauen, that no storme of tentation, or trouble shall be able to breake it of.

Quest. Quest. Whether is it lawfull for a man in looking to the reward to vse it as a spur to doe good things, where the Papists charge vs wrongfully, that we hould that it is not lawfull to doe good workes, in regard of euerlasting life, nor to auoid sinne, in re­gard of the iudgement of hell.

Solution. Answer. We professe and hould, that if there be nothing els but euerlasting life that we doe good for, there is no faith, nor loue: If onely I auoid sinneNote. for the terror and feare of hell, no pitty and godli­nesse. But the principall regard of our doing good, is to glorifie God: and therefore our Sauiour saith, Let your light so shine before men, that seeing your good Math. 5. 16. workes, they may glorifie God, your heauenly father. And we are principally also to haue regard to auoid euill for the glory of God, but yet that doth not exclude the regard of our saluation. Our reward, which our hope looketh vnto, is layd vp, as a treasure very safe, and this is laid vp in heauen with God. Doctrine. And therefore teacheth vs that the faith of Gods children is with­out [Page 23] doubting, contrarie to the papists, who will haue doubting, therefore the Apostle saith; blessed be our Lord IESVS CHRIST, by whom we haue giuen vnto vs an inheritance, which is reserued for vs;

Comparing the spirituall Canaan to the Land of promise. And this is (saith he) an inheritance, which cannot be polluted by wicked men, and which can­not be taken away, as that was, nor made barren, as that is now, by the sinnes of the Iewes, which was once flowing with milke and honey, contrarie to the wretched cauils of certaine Atheists, who because it is now barren, will goe about to falsifie Moses. And saith he, it is layd vp for you in safety, and ye are kept and layd vp for it, and preserued, that nether it shall be taken from you, nor you can be lost, or kept from it.

The fourth Sermon.

THE Apostle▪ as we haue heard doth giue God thankes for two things: First, faith to­wards God, and loue towards all Saints. In the first place yee haue heard confirmed vnto vs, the truth, both of their faith and of their loue. One marke of the truth thereof, wee haue heard to bee their hope, which did vphold them in their faith and in their loue. Now it is further descri­bed to be true faith and true loue, here it being set forth by another argument. Namely that they haue heard it in the word of truth: so that it is true faith and loue, if it come by the hearing of the word of truth, which is the Gospell.

Doctrine So that the word is an instrument, and is set as a cause of true faith, and true loue, and true hope: for this is not as the prouerbe goeth amongst men, words are as wind, which indeed is true in mens words, but this word, which the Apostle [...]ere speaketh of, is an­other thing more effectuall, viz: that whereby God giueth faith, loue, and hope vnto his children. Accor­ding [Page 25] as it is in the Prophet, the Lord saith, I will not alwaies be angry, I will not alwaies chide; for then the soules and bodies of men would bee consumed, but saith the Lord, though I haue chastised them, yet I will heale them I will comfort them, and the medi­cine I will vse shall be the fruite and reuerence of the lips, And this shall bring peace, that is, such peace, that none can take from them. This is the word of God, and this indeed we may trust vnto, and leane vpon. Men may speake that which they will not or cannot performe: but saith Salomon to the Lord, that 1. King. 5. 8. which thy mouth hath spoken, thine arme will performe. The arme and mouth of God are of one measure,Note. whereas men haue wide mouthes to speake much, but short armes to bring to passe that they speake: but God he is as good as his word, nay oftentimes he is better then his word, for hee oft performeth and bringeth to passe, that he neuer promised. As to the children of Israel, he promised them onely the land of Canaan, but he gaue them, besides the whole land of Canaan, two other kingdomes which hee neuer promised; and to Zachary for his vnbeleefe hee wasLuke 1. stricken dumbe, hee promised to giue him his speech at the birth of the child, but besides he gaue him al­so the gift of Prophecy.

The word of God hath another title here annex­ed, the word of truth, for all the promises of God are in CHRIST, Yea, and Amen, (as Paul saith) it is vn­doubtedly true, and therefore in that regard it is a word of truth. And againe it is the word of truth (as it is in Psal.) because it is tryed and purged seuenPsal. 12. times, that is very often, for as siluer and gold, when it is often tryed in the fire, at length will bee so pure that there will be no drosse found in it, euen so is the [Page 26] word of God, and therefore we may well beleeue it Because for all the often tryall of it, yet still it stands sure: Mettals with often trials will diminish: Gods word is not so. And therfore our Sauiour CHRISTIoh. 17. in his prayer that he made for his Apostles, and con­sequently for the Church of God, saith, sanctify thē by the truth, and in the next verse, saith he, thy word is truth. Againe, by the word of God we are bound to beleeue other truthes, we are not bound vnto this to beleeue there was an Aristotle, and Plato, &c. Fur­ther, it is called the word of truth, because it is the touch-stone of all truth, acording to which all is to bee tryed in the Church of God, and the Church it selfe to bee gouerned by it: which confutes the Papistes, which makes the word of God to bee controuled by the word of the Church. And if the Church should say that the Epistles of Iames, or of any of the Apo­stlesNote. were not the word, then it were no word, which is a vilde blasphemy, for what disorder were it that the word of the wife should preuaile against the word of her Spouse and Husband, in his owne house especially?

Againe, the word is called the Gospell, the Gospel is an accomplishment of all the promises of God in CHRIST at his comming, which beganne at Saint Iohn Baptist, for howsoeuer the Prophets and Dauid, &c. haue notably and plainely spoken of CHRIST, yet that was not the Gospell, they speaking of things to come, the Gospell of that which is present. To teach vs to consider what thankefulnesse wee are bound to render to God, for that mercy and light, that he hath vouchsafed vs by the Gospell, viz. that which Abraham and the Fathers and Kings haue de­sired to see and could not.

The Gospell is a good newes, and therefore this commendeth it vnto vs, as to bee so much the more desired of vs: And who is it, that naturally is not de­sirous to heare good newes, and will very much in­quire of it: if not too much; as that it may bee well said of vs, which the Apostle saith of the Athenians, Speake againe? But (alas) how backeward are wee toAct. 17. enquire of this newes of the Gospell? we enquire of newes out of England, France, Spaine, and other pla­ces, but how much more ought we to be desirous & inquisitiue of the news of our owne country, indeed, which the Gospell bringeth? for we are but strangers here in this life, and our owne country is in heauen.

Againe, wee will bee very desirous to heare other newes which yet may be vncertaine, but this newes of the Gospell is most true and certaine. Further, if good newes come to vs, which is confirmed to vs from all quarters, we reioyce in it, and are the more desirous of it, and if they should say that this newes is not confirmed vnto vs, euen by God himselfe, and by CHRIST, they should lye, and therefore this newes is to be preferred before all newes. The Apo­stle proceedes further to proue it to be the truth, be­cause the Gospell is come to them, and is preached through all the world.

Obiection. But the Papists obiect vnto vs thus, the Gospell is not the truth, because it is but of late, for (say they) where was it before Luther and Iohn Husse time? but the Gospell (say they) must bee through all the world.

Ans. We must not alwaies measure the ChurchSolution. by the vniuersality of it, as they affirme, for let vs cō ­sider in the daies before CHRIST, and especially in Abrahams time, when the Church was shut vp in [Page 28] his houshold and family, and all the world was Hea­thenish: after it proceeded and the Church was con­tained in a Kingdome, one Kingdome onely had the knowledge of the truth, and none might preach the Law in any place of the world besides. And how­soeuer Ionah preached, yet hee preached iudgement, not the Gospell, they could not be saued by it. But af­ter the ten Tribes sell away, and the Tribe of Iudah and Beniamin remained; And the Iewes themselues fayled▪ as in the time of Eliah, and though there were seuen thousand, yet in the view of men, euen of Elias himselfe, they could not be seene.

Obiection. But they will obiect further, that before CHRIST the Church was concluded in one place, but after CHRIST it was to be dispersed ouer all the world.

Ans. But neuerthelesse it is not to be vnderstoodSolution. that all times of the Gospell & continually it should be ouer the world, but our Sauiour CHRIST saith that the end should not be yet, viz. of Ierusalem be­fore the Gospell was to bee Preached ouer all the world, which beganne at Ierusalem as the ProphetEsay 2. testifieth. And therefore it was necessary that the word should go throughout the world indeed, but not generally at all times. But if they will haue that to be the Truth and the Gospel which was Prea­ched in the whole world, then theirs is not the Gos­pell, which was neuer in India, nor in Turkey, nor in any of the Greeke Churches, for the Patriarke of Con­stantinople neuer embraced their religion, and there­fore their Gospell is not the true Gospell. Our Gos­pell is that which was spoken by the Prophets, and hath bene through the world, it is that, which was taught and Preached by the Apostles, &c. and there­fore ours is the true Gospell.

Another argument of the truth of the Gospell he proueth by the fruits, for the Gospell will shew it selfe by the fruits.

Obiection. And they will obiect hereby that we haue not the Gospell, for where (say they) is your fruits? In the time of the Popish religion there was more almes and not so much wickednesse, as among the Pro­testantes.

Solution. Answer. Would to God they could not too rightly obiect that to vs But yet they cannot hereby proue our Gospell to be none, or not the true Gos­pell. For in the time of Popery, they liued in igno­rance in palpable & Egiptiacall darkenesse, where­in small sinnes could not be seene to be sinnes. Great sinnes as blasphemie, infidelity &c. were no sinnes. For there was no liberty in reading of the word. Now the light of the Gospell discouereth sinnes that are committed vnder it, which in time of ignorance were not thought nor knowne to be sinnes. Againe wee wish it might bee found more truely; That if the sinne in time of the Gospell bee puninish­ed vnder the Gospell, then the Gospell is quit and free from that accusation. Now by the Gospell, the Gospell appointeth the sinnes committed vnder it to be punished, and so much the more sharply, as be­cause in the light they haue beene committed. And therfore those, that haue the charge in the common wealth, and the Ministers are more earnesty to per­forme that duty more carefully for the credit of the Gospell. The Ministers ought to inueigh the more vehemently against sinne and to reproue it out of the word of God, and the Magistrates to see it more seuerely punished. Thirdly our Gospell is proued in­deed to be the Gospell, because that in the Gospell [Page 30] sinnes more brake out then without the Gospell, which is strange. But the Apostle proueth it, for theRom. 2. preaching of the Law, which goeth before the prea­ching of the Gospell, presseth (saith he) the wicked. And in the wicked it hath this effect, that it maketh them worse: for those that are truly called are but a few, and a little flocke, and therefore the word must haue an effect of condemnation in the greater sort. Fourthly, but the truth and fruite of the Gospell doth appeare in those, that are truly called, for in them it bringeth forth holinesse of life and good workes. And therefore wee be to them, that seeing any sinnes vnder the Gospell lay it vpon the Gospell, whereas it is the corruption of men, which is the cause of offences and transgression and not the Gospell. And therefore it sheweth their corruption, which passe by those good men, and instruments of Gods glorie, the most religious and holy men, and will not behold the good things, that are in the Church. But the Apostle proceeds further to confirme them more perticularly, that whereas they might haue doubted whether it was the same, that was preached to Macedonia, and other Churches, he answers, it is the very same with theirs, which was preached by Epaphras their Minister. And so we may say of our faithfull Ministers, which haue truly instructed vs before, that our doctrine now is the same, which was preached by them to vs heretofore.

And Epaphras he describeth to be their Deare fellow seruant and a faithfull minister of CHRIST, &c. By that he giueth commendation vnto him, thereby to maintaine the honour and reputation of the Minister to his people, that so they might be the better per­swaded of his loue. [Page 31] Doctrine This ought euery good Minister to doe, to la­bour by all meanes to maintayne the ho­nour and reputation of other the true Ministers of God, amongst their people and charges: that so their doctrine may be the better receiued of the people.

The fifth Sermon.

THE Apostle hauing giuen thanks to God for the graces the Colossians had receaued, as namely for the grace of faith, loue, and for the sincerity of both that they were not vaine and in shew onely, but true faith and sincere loue, doth now also make his prayers vnto God, that, as they had begun, they might goe forwards, till they came to the perfection God had appointed them.

The summe of these three verses is a prayer, that the Apostle doth make for the Colossians, for all man­ner of Christian conuersation, and for all Christian duty whatsoeuer, so that in these 3. verses are shut [Page 33] vp whatsoeuer may be required of a Christian man, so that the like prayer in so few wordes is scarse to be found in the Scripture againe. Wherein these two things are to be considered, first, the cause why the Apostle prayeth, secondly the prayer it selfe layd downe in the rest of the text. For the first, for this cause Viz. because of that for which we haue giuen thanks before, Viz. your faith and loue, because that it is wrought aboundantly in you. Doctrine Whence wee learne that those that are called to the knowledge of the truth, and are endued with excellent guiftes, of faith, hope, and loue &c. are they, for whom wee ought most especially to pray, and as they are lift vp higher, by the Lord to heauen (as it were) to be as starres to the rest of the world, by so much the more are we to pray for them, that they may stand in the truth, and be daylie increased in the guiftes of God: And this is a common thing often obserued and mentioned in the Scripture, that those, whom God hath aduanced with graces, he will be further gratious to them, and therfore we are more to re­gard them in our prayers. And therfore our SauiourLuk. 8. 18. saith, those that haue shall haue more aboundantly. And the same we see verified, that he that hath 5. tallants hath gained. 5. more, he that hath gai­ned 2. hath two more, he that hath one, hauing hid it, and being iudged to haue it taken away, the King commandeth it to be giuen to him that had 5. andLuk. 4. 19. 24. 26. Iam. 1. 5. they obiect that he hath 5. he answers, he that hath, shall haue in aboundance. And Saint Iames saith, God giueth without vpbrayding, he giueth without grud­ging or repining, or casting it in their teeth; which receaue of him: for he doth not as men, who hauing bestowed much on a man, if he come againe, he will [Page 34] lay it in his dish, that he hath bestowed on him all­ready, this and this, and shall he giue him more? but the Lord doth not so, but to whom he hath giuen much, he will yet giue more. And therefore the Lord in some sort doth after the manner of men, from whence the prouerbe of our Sauiour is taken, that when men are rich, others will giue great guiftes vnto them: but the Lord doth after a farre other man­ner: for the Lord feareth none, neither is behoulden to any, as men are to those, that are greater then they,Reasons she­wing that those. that haue grace, ought especi­ally to be commended to God. and therfore for that cause bestoweth not his guiftes.

The reasons why they, that haue receaued graces from God, are more specially to be prayed for, and that those, that are entred into the lists of Christi­anitie, are principally to be recommended vnto God, are diuers, and worthy to be considered. Reason. 1 The first is in regard of themselues, for though they haue recei­ued, yet they still want, and therefore they are not so much to regard that they haue, but also to regard that they want: for vnles a man doe looke to his wants and corruption, though he haue but one little grace, he will be li [...]ted vp against God and against men, and therefore to be prayed for. As we see in Poperie, that howsoeuer they haue no guiftes, but naturall and common, yet are they puffed vp in the pride of their hartes, in this regard, that they boast they can merit at Gods handes. And therefore we are to consider that in those, that haue the greatest guifts, there are great wants, and causes of humilia­tion, for which cause they haue need to be pra­yed for.

2 Another reason is in regard of other men, least they be lifted vp aboue others: which is done, in that by seing our owne weakenesses, and infirmities [Page 35] we may be kept from not being lift vp against others, and in regard of their infirmities to contemne them. And therfore the Apostle saith, if any man be fallenGal. 6. 1. by occasion into any fault, ye which are spirituall, restore such an one with the spirit of meekenesse, considering thy selfe least thou also be tempted. And therfore it is necessarie, to see our sinnes, that we maybe the more able to beare with the weakenesse of others.

3 Thirdly in regard of the enimie, for those that are entred into Christianitie, and are indowed with the graces of God, and are entred into the Gospell, and profession of God and godlinesse, the deuill is most busie to preuent the same, and to sow tares by and by after good seed is sowne.Math. 13.

The Church being with child, that is, desirous and taking paynes to bring forth Christians, andApocal. 12. children vnto God (for it asketh great paynes to beget a Christian) we see the deuill is wayting and leering to deuoure them, when they come out, as the kite houereth ouer the chickens, to deuour them, when they are young. So the deuill is ready to deuour the children of God at the first when they are young and tender, and new borne: for when they are strong, he doeth not so much assault them.

4 Fourthly, a principall reason, why we are to pray for them is, because a Christian by reason of his pro­fession (as it were) carieth in his forehead that name of God, and therefore the falles of him, more then of any other, doe tend to the dishonour of God, and are turned against God himselfe. Indeed it is a shame that the fall of the seruant should be layd vpon the Maister, for if a maister or father hauing laboured to bring their sonne or seruants vp in the feare of God, [Page 36] it is a shame that the fault should be laid on the Pa­rent or Maister: for we vsually say, if one thus brought vp, doe fall in his life, their parents or Mai­sters haue done their part, but he is an vngracious child, or seruant. But men doe not so to God; for if any of his children fall, they lay it straight and im­pute it vnto God himselfe. And therefore we ought the more to pray for them, that are exalted by the Lord, that by their fals the Gospell of God may not be dishonoured. And as they are placed in higher place, and are indewed with greater guifts, so the more earnestly we ought to pray for them. And there­fore let vs examine whether, when we haue a Mi­nister to enter, and come vnto vs, to instruct vs, we haue commended him to the Lord, or whether we haue beene thankefull for any blessing, that we haue receaued by our Minister.

Doctrine We (saith the Apostle pray) if the Minister pray for the peoples increase and growing forward, much more ought the people to pray for themselues, for the going forward in grace, that the good word be­gunne in them should increase, and proceed till it be ripe.

Doctrine Thus much of the cause, the prayer followeth, for all things necessarie for a Christian. All good things whatsoeuer we haue come from God, we haue of our selues no knowledge of God, nor of the graces of God, no strength to enter or continew in the wayes of God, but we must haue it from God himselfe, which is proued by the Apostles praier: for none pray for that they haue themselues. And there­fore we see here the opinion of the Philosophers vayne, yet in one part true, in that they held none should pray for that they had, but in that they prayed [Page 37] n [...]t for vertues, because (said they) men haue ver­tues of nature, and therefore they prayed to their gods onely, for thinges of this life. But their opinion is fals, that any vertue is of nature: for we haue no1. Cor. 4. 7. [...]m. 1. 17. good thing in vs by nature, but by the guift of God. But we learne that whatsoeuer good thing we haue is of God, especially, which concerne the kingdome of God, & therfore to be often asked of him alone. This serueth to confute the error of Popery, who will make our selues to haue free will to good, or any good things of our selues. And not onely to confute the opinion of Poperie but the practize of Popery in vs still: for though in our iudgement, we nourish not that opinion of Popery, but confesse, and approue and acknowledge these graces proceede from GodVote. yet in our hearts and practise wee nourish it: when as we do not vse the meanes of increase: in the graces of God in vs, in praying, in diligent hearing the word, and vsing and frequenting the exercises of religion, which is the most dangerous thing of all. He desires first that they may be filled with all knowledge: this is the first thing in Christianitie, that a man haue knowledge and vnderstanding; for though a thing be good, yet being not of knowledge, it is euill to him that doth it. This knowledge, is set out by two wordes, the one signifieth to iudge betweene things, what is good, what euill, what is holy, what propha­ne. And not onely he requiers to iudge of the things themselues, but of the meanes which are to be vsed for the doings of men. For men often discerne and iudge well the things, but fayle in the meanes: Sa­rah she beleeued well and iudged well, that there should be a blessed seed, but she iudged euill, andGen▪ 18 fayled in the meanes, for she dispaired in her selfe [Page 38] being old, and therfore gaue to Abraham her ma [...]d. So Rebecka she iudged well of the blessing, which should be to Iacob, better then Isaac did, yet of the meanes she iudged not rightly, and therfore abuseth her husband and maketh her sonne abuse him by a lye. Another word is here vsed, which signifieth not onely to iudge of the thinges and the meanes but also to iudge rightly of the persons, times, and places with other circumstances, which is a necessary thing in Christianitie. For it is not enough to know of the thinges and meanes to doe them, but of the circumstances, when, where, and before whom to doe them. As to know to what person he is to speake and when &c. As for example. Abi­gale when she saw her husband was drunken, she would not reproue1. Sam. 25. 37. him in his drunkennesse, but doth it afterward: where we see the time is to be right­ly iudged of.

The sixth Sermon.

IT hath bene said that of this place are two parts: one the cause of the prayer, and supplication, that Paul and his company did make, the o­ther the prayer it selfe.

Of the cause we haue heard, and somewhat of the petition it selfe, and thus farre we haue spoken of this notable pray­er, the like whereof in so few words is scarse to bee found in the Scripture.

Hauing vnderstood what is the first point of Chri­stianity to haue knowledge, & to be fill [...]d with know­ledge, which is a Metaphor taken from vessels, which are filled ready to runne ouer: So the Apostle requi­reth of all men to be full of knowledge. And there­fore the Prophet speaking of the time of the Gospel, [Page 40] saith: men shall be as the waters, which shall euer re­gorgeEsay 19. of their waters to the fields. And therefore we may condemne the Church of Antichrist, which were so farre from nourishing knowledge, as that the chiefe point of their religion, was to mainetaine ignorance.

But let vs come to our selues, let vs examine whether wee bee able to discerne betweene sweete and sower, nay, betweene that which hath a shew of good, and ill, euill from good, and not onely of the foulest and grosest, but of the least sinnes, that wee be able to discerne them to be sinnes: this discerning spirit must be in vs: And we must discerne betweene good and good also, which is more good, which lesse. And in euill to see the least euill, that can bee, which euery Christian ought to do. Indeed the world vsually doth not discerne of euill things, &c. but Gods children do: for they looke into the sinne, as a man into a Christal glasse, wherein a man may see the least moate: Euen as well, as a man can by his tast discerne meates and drinkes. Indeed in matter of meate and drinke wee can soone feele whether it be sweete or sower, salt, or ill-sauory, and yet in sinnes though as great as Mountaines wee cannot discerne them.

This of the first point, the next is, that they walke worthy of God: this is another point of Christianity and a farre greater, for knowledge indeed is necessa­ry, but with it must bee ioined practise, without which knowledge is vnprofitable, nay rather hurtful. And it may be said that a man knowes so much in Chri­stianity, Ephe. 4. as he practiseth, if yee bee learned any whit in the schoole of CHRIST, yee haue learned this, to lay downe the old man, the flesh and ragges of the [Page 41] old corruption, and put on the new roabes of holi­nesse, shewing that nothing is learned without pra­ctize: for when men see you practise nothing, they say you haue learned nothing of the Minister. The Prophet, speaking of Sion, set on a Mountaine, in theEsay 2. time of the Gospell, saith: they shall exhort one ano­ther to go vp, why? To heare: and to what end? to walke in the way, we are taught. So that we are in Christianity to know how we may practize. Indeed in some knowledge, as of the Artes, &c. knowledge may bee profitable without practise, but in matters of God and godlinesse, it is nothing, without pra­ctise. The practise of a Christian is set out

In

• Generall, and
• Particular

In generall to walke worthy of God, what meaneth the Apostle by this, we shall consider better of it by comparing it with other places. The Apostle to the Ephesians saith, Euery man is to walke worthy of the cal­ling, Ephe. 4. 1. 2. whereunto he is called: and he exhorts the Phillipi­ans to walke worthy of the Gospell. So that this is set downe in three sorts: to walke worthy of our calling, to Phil. 1. 27. walke worthy of the Gospell, and to walke worthy of God.

1 First, to walke according to the Gospell, signifieth, to be spirituall and holy, as the Gospell is holy and spiri­tuall.

2 Secondly, to walke according to our calling, is spoken by a similitude, taken from men; because in that cal­ling a man is, he will carry himselfe according to his place. A Gentleman will not walke basely, as others doe: And a Magistrate will doe according to his estate, and a Prince likewise. And shall not the children of God, being called to be children of God, [Page 42] and the sonnes of the most Highest, walke as the children of God. And therefore wee see it marked on Dauid as a reproach, that he did carry himselfe like2. Sam. 21. 13. a mad-man, in Achish his Court. And is it not a shame for a Christian to carry himselfe so basely in sinne? For sinne is the vilest thing that can be, it is a most base thing to bee a slaue to sinne, there is no drudgery so loathsome, which can bee compa­red to it.

3 Thirdly, to walke worthy of God, here the Apostle declareth that hee that maketh light of the Gospell, maketh light of God himselfe, and walketh vnwor­thy of God. It may bee asked what that worthi­nesse is? It is set forth to bee a walking in all manner of pleasing of God, if we study to please God in euery thing, which is a very notable thing: 1 To please God, then to please him in all things which wee know: to do that which wee know may please God, and to set our selues against any thing that wee know may dis­please God, for men vsually doe naturally take de­light to please themselues, and to seeke for those things, which may be most according to their owne heartes, pleasant to their owne eyes. And therefore Salomon in Ecclesiastes saith, to the yong man, moc­king him, Go to, Reioyce ô yong man in thy youth, and Eccle. 11. 9. walke in the wayes of thyne heart.

Another sort of men walke to please the world, and care not what they may doe, so they may please those, whose fauour they desire; but if I should please Gal. 1. 10. men, I should not bee the seruant of God, saith the Apo­stle, And as wee are to please God, so, in all things wee ought to doe it, at the least to wrestle and striue with our selues to the obedience of Gods will in all things. And if in doing the will of God, the world bee dis­pleased, [Page 43] wee need not to care, but to goe forward: For al-be-it the Apostle saith, as much as wee can with pleasing God wee are to please all men, yetRom. 15. if wee cannot please men, but displease God, wee are not to care for mens displeasure in regard of Gods: for Saint Paul saith, I care not for mans 1. Cor. 4. iudgement.

Examine our selues, therefore we ought, whether wee please our selues, or the world, more then God, or no.

It followeth, Being fruitfull in all good workes, thatƲerse 10. is, bringing forth euery good fruite; this is the same with the former, but it explaineth the other by a Me­taphor, if we bring forth good fruite in euery good worke, where hee compareth men to fruitfull crea­tures, as sheepe, especially bringing forth two lambes, or to trees bringing forth good fruite. The chil­dren of God are in Esay, called Okes of righteous­nesse,Esay 61. 3. in that they are strong and stand against all temptations and tempests: And like Okes in steadi­nesse of profession: So also in regard of the excel­lent fruite, they are compared to the Vin [...], which is accounted in the Scripture of all trees a most excel­lent tree, and most profitable, sweete, and pleasant, as also plentifull, and therefore in regard of the goodnesse and aboundance, we are to like of it. And therefore our Sauiour saith: I am the Ʋine, and my Ioh. 15. 2. Father the Husbandman to dresse the Vine. And the Vine is singular and most excellent in regard of theEzek. 15. fruite, for else it is good for nothing, not for to make a pin, but for the fire: so Christians, which professe God and the Gospell, if they bring forth no fruite and please not God, they are the worst of all men, worse then the Iewes, Turkes, and heathen, let them [Page 44] brag what they will of the word, and Sacraments, &c. And they must bring forth much fruite, viz. in euery good worke, and therefore it is said the Fa­ther doth trimme that Vine, to make it bring forth more fruite, It was required alwaies that the childrenIohn 15. 2. Zach. 12. 8. of God, should bring forth fruite, but much more in the time of the Gospell. And therefore the Pro­phet saith, the least, basest, and weakest of the people of God, at that time shall be as Dauid, and he that is as Dauid shall be as an Angell of God. Wee know how valiant and couragious Dauid was, so shall the weakest in the Gospell.

To increase in knowledge, is another point ofƲerse 10. walking worthy of God, as to bee endowed with the graces of God, so to encrease (both the Mini­sters and others) in the knowledge of God, that is, in the knowledge of the will of God, and to bee quicke-sighted in the same. In the beginning of the booke of Prouerbes there is a saying, which mayProu. 1. 4. bee referred to all the Scripture. That the Pro­uerbes of Salomon are such as the least child, that hath wit, and the hardest man of capacity, the simplest, may profit by it to knowledge, and there is not the wisest man in the world, but may learne wisedome thereby, and may wax more wise, and so it is to bee said of all the bookes of the Scripture.

Obiection. If they bee full, then they neede not to in­crease?

Answer. There fulnesse is not a perfect fulnesse, for we know in part, &c. For as there is a great difference between the vnderstanding of a child, and of one of riper1. Cor. 13. yeares, so we are not alwayes to be children in Christianitie.

There is (as we haue heard) required of vs know­ledge [Page 45] and practize. Lastly, there is besides these, Constancy, to continew in the good thing, we know and practize: and yet noe strength is of our selues; the Apostle tels vs where we must haue strenght, in the power of God, in his glorious power, for we haue sore enimies, for first wee haue a corruption with­in vs, which is compared to an excessiue lumpe of flesh, and fat hanging on vs, which we cannot cast ofHeb. 12. 1. at our pleasure, which we might do, if it were tyed only at our backe, or girdle, and therefore we must haue strenght to carrie it and to weld it.

The world also is ready by tentation, by illusions, examples, and discouragements, to hinder vs: And the deuill being a strong enimie laboureth to cir­cumuent vs, and therefore we had need to haue this glorious strenght from God, which we cannot haue of our selues.

And hauing entred a good course, it becometh vs to goe forward. For better not to begin, then hauing entred not to proceed.

Lastly, we must haue long Patience to beare theVerse. 11. things which come hard vnto vs, whether they be greiuous or of long continuance, as the word signi­fieth. And that with ioy and comfortablenes, as the Apostles, when they had been whipped, and scour­ged,Act. 5. 41. reioyced greatly that they were accounted worthy to suffer for CHRISTS sake.

The seuenth Sermon.

VNTO the prayer that the A­postle made for the Colossians he doth now adde the Thanks­giuing, which ought not to be seperated: whereby he setteth forth the saluation, which is offered vs in CHRIST. As if the Apostle should thus speake.

And as we giue not ouer praying for you, so doeVerse. 12. we not cease to giue thanks to God the father, be­cause it is he, which by his holy spirit hath made vs fit, to haue a parte in the inheritance of Saints, whom whether we consider, as they are in the world by reason of their perfect blessednesse, may well be said, that they are in light. 13 This part of our inheritance standeth first in that God hath with a mercifull hand [Page 47] pulled vs out both of the present darkenesse of igno­rance, and disobedience, and from that which is to come, euen the fearfull punishment of them both. And secondly it standeth in that the same God hath translated vs into the kingdome of his most deare sonne, which being here begun in This life, shall be accomplished in the life to come. In which his deare sonne we haue a full redemption, whereof one part is our iustification, which we haue allready receiued, wayting for that which remayneth, euen the redemp­tion of our bodies. All which redemtion is purchased vnto vs in the obedience of the Sonne: which obe­dience was most specially and most signally declared in the sheadding of his blood.

Here are two things to be considered, the Actors of saluation comming from.

• God simply considered in the three persons verse. 12. 13.
• Christ, God, & man, verse. 14.

So that the scope and drift of the Apostle is to set forth vnto vs the saluation prepared for vs, set forth in 2. sorts, one is proceeding from God the father by his spirit, the principall working cause,

And by CHRIST IESVS the materiall or me­ritorious cause of our salutatiō. For the 1. what God the father by his spirit hath done for vs, it appeareth in that he, viz. That God the father hath fitted vs for a portion among the Saints in light.

So that saluation is a portion among Gods Saints, which portion is in light, where we see that the state of Gods children is compared to a part or portion, and that by lot. viz. an inheritance, as it was by lot, it is so said, because that in the old law the people of God vsed to deuide their inheritances by lot, as in the [Page 48] deuiding of the Land of Canaan. Which Iosuah, and the Preists, and the cheife Elders did castlots for the inheritance of the Tribes.

Doctrine Seing that it is an inheritance, it sheweth that it is by grace, and not by any merit. For euen as the fa­ther giueth the child his land, and inheritance, not for any desert, but for his loue to him, though hee neuer deserued, nor neuer will deserue so much at his handes, and if it should be of desert, it might be that the seruant should cary it away from the child, which may peraduenture before haue gotten for his Maister the best part of the inheritance, or which may haue saued his Maisters life, and therefore the child hath not the inheritance of desert. And seing it is no stepand, but an inheritance, which we haue of God, we do not deserue it.

Doctrine Againe, here we learne that sith our inheritance cometh to vs by lot, wherein God onely sitteth, iudgeth and directeth, it is not by any labour of ours, but onely by the grace and fauour of God alone. Sith then it is so, let vs see what our duty is, for as the Prophet saith, the Lord is my lot, my portion, it is aPsal. 16. fayer and beautifull inheritance, and hath fallen vnto him in an excellent ground. And seing our inheri­tance is the same with Dauids, and as excellent as his was; and yet it is more notably set forth 1. Peter 2.1. Peter. 2. That whereas the Iewes were scattered from their inheritance into Pontus &c. This is now troden downe vnder foot by wicked men, this cannot be so. Againe that is faded and decayed, this can neuer de­cay1. Peter 5. and perish, and therfore seeing our inheritance is so excellent, and so precious; whatc are ought we to haue to keepe it and maintaine it? for as we vse in prouerbe, It is my free-hold, and therefore I must [Page 49] looke to it: so seeing this our free-hold, wee are to haue speciall care, and regard aboue all things to keepe it sure.

He hath fitted vs for this, wherein he doth plainely teach vs, that there is no readinesse, aptnesse, and fit­nesse in our owne nature, and therfore we must haue our fitnesse from God: A man is fit for his fathers inheritance: but for Gods inheritance we are not so, for wee are (euen all the world, in regard of Gods matters) naturally but blind borne. Againe thoughEsay 42. 7. wee had our sight, yet we are lame and cannot reach so much as a hand to it, nor go one foote to it, and haue both these naturally, and therefore cannot by vs bee cured, as the blind man said. Againe, whichIohn. 9. Eph. 2. 1. is more, we are dead in sinne, and therefore must bee new creatures, which wee cannot make our selues. And therefore the Apostle saith, that we are not able2. Cor. 3. to doe good, because wee are not apt, nor fit to doe good, and therefore what fitnesse soeuer we haue it commeth from God: And this ought to cause and stirre vs to thankfulnesse vnto God, as the Apostle heere doth. For seeing we are both made fit by God for his inheritance, and seeing hee hath bestowed it freely vpon vs, therefore wee are the more carefully to bee thankefull, which wee should not bee bound to doe, if it were of our selues, What this inheritance is hee sheweth in making it consist of two parts.

1 1. Pulling vs out of darkenesse.

2 2. Carrying vs into the Kingdome of his beloued Son. (Pulled vs) Thereby sheweth that hee vseth great strength to deliuer vs, which confirmeth to vs the do­ctrine before, of being vnable our selues to do. And therefore he deliuers vs, and puls vs out as of a prison, [Page 50] which are vsually darke. And more notably he saith, that he puls vs out of the pit without water, setting downEsay 42. Zach. 9. 11. and comparing this prison to a pit or dungeon, wherein is onely dirt, wherein wee sticke, where is no water, where hee describeth our damnable estate, for seeing we are cast into such a prison, but especial­ly being cast by God himselfe, in his iust iudgement, how is it possible that wee should deliuer our selues, and therefore our Sauiour faith: No man can come to me, but he must bee drawne by my Father. A man mayIoh. 6. bee in prison and haue no will nor affection to come out, and therefore it maketh to the glory and praise of God, in doing the whole worke of our Re­demption. And if, after the Church is called to CHRIST, she findeth such dulnesse and heauinesse in her selfe, that shee must bee drawne, though theyCant. 2. haue receiued grace and are drawne out of the pit. How shall they haue any strength to get out, which are not yet drawne out of the pit and dirt? So that the first part is to be deliuered from blindnesse, from ignorance, hardnesse of heart, the wrath and iudge­ments of God, and condemnation.

The second part is the making vs pertakers of his Kingdome, And as the darkenesse wee are deliuered from, is partly in this life, and was after to bee ac­complished, in hell, if we had not bene deliuered: so the Kingdome of God is begunne in this life, and is within vs, and shall be perfected in heauen after this life: So that wee see those, that are the children of God indeed, will in this life endeauor, to giue obe­dience to the commandements of God. And there­fore though men professe themselues the seruants of God, yet their liues being not according to God, they are no subiects of God: For as hee that [Page 51] will professe himselfe to bee subiect to the King, and yet in his deed will yeeld obedience to the King of Spaine, and serue him, hee is doubtlesse a Traytor. So it is with those, that professe themselues to bee Chri­stians, yet if in their liues and behauiour they do not shew forth the fruites of it, they are nothing but Rebels to God, and seruants to the diuell, come they neuer so diligently to the Word, and Sacra­ments, &c.

Hitherto we haue heard what these two persons, God the Father, and God the Sonne, haue wrought in our saluation. Now followeth the matter of our Redemption, viz. in him, viz. in his beloued Sonne we haue Redemption, because we haue forgiuenesse of sinnes.

Here is set forth in whom, by whom, and in what price wee haue our redemption. For many men will confesse that they are saued by CHRIST, but when it comes to the meanes there they faile: For the enemies of the truth will say that they are saued by CHRIST, but yet that they are also saued by their merite and free-will: and they will say that the good workes they haue, they haue of God, and yet they haue no good workes at all, because they haue it not by the meanes which God heere hath laid downe. Our Sauiour CHRIST is hee that hath redeemed vs, and paid the price for vs, and that wholly.

Obiection. How shall our Sauiour CHRIST be the saluati­on of all men, seeing hee was not man at all times, for how can his bloud deliuer a man, when it was not shedde?

Answere. His bloud shed in due time hath such power and strength, because it is not the bloud of man, but of [Page 52] God & therfore it reacheth to all the times before, it is not onely belonging to them, that come after, but to Adam and the Fathers, and therefore it is said that the death of our Sauiour CHRIST reacheth to theRom. 3. former sinnes.

Question. Secondly, how can our Sauiour CHRIST, being but one man redeeme by his death so many, euen all that are to be saued. For as in wars whē prisoners are taken, one man can redeeme but one man, and there­fore how can our Sauiour being one redeeme all the Saints from the beginning to the end of the world.

Answere. The Apostle answeres, That Adam being but one man, seeing his owne sin, was able to condemne all men, he being but a man and not a God, andRom. 5. therefore shall not CHRIST being the Son of God by his so many suffrings be able to saue those that are to be saued?

Question. Thirdly, our sinnes deserue punishment eternall, without end, being cōmitted against the eternal God, now the troubles of our Sauiour CHRIST were but for a time, he being but about 33 years on earth, how can his short sufferings counteruaile eternal death?

Answere. Answere, he was not man onely, but also God, and therefore was able, at once, to satisfie for al the punish­ment due for euermore to his childrē & seruants, for his infinite God-head did sustaine his Man-hood in suffering, especially on the crosse & the night before. Therefore it is said by the eternal Spirit, he offered vp the sacrifice for vs, suffering that, and bearing that,Heb. 5. which men and women should haue suffered for euer in themselues.

But our Aduersaries of the Church of Rome, obiectObiect. of the Aduersaries. we are not saued by CHRIST from all our sins, and therefore they abused that place to the 3 of the Rom. [Page 53] expounding the former sinnes to be originall and the rest to be satisfied and wrought out by vs. Againe they say the punishment we are to worke out, he hauing taken away the sinne originall.

But we haue proues for this against them, for saithSolution. 1. Ioh. 2. Iohn. 3. the Apostle he is the propitiation for sinnes, viz. euen all. And in Iohn he is the lambe of God that taketh away our sinnes, not that did, but that doth take away, as those that were, so also those, that are.

Againe for that they say CHRIST taketh away the sinnes only and not the punishment: they doe greatly abuse God himselfe, for in Esay 53. CHRISTEsay. 53. hath suffered the punishment, and therfore this were to accuse God himselfe of false-hood, and cruelty, that would promise the taking away of our sinnes, and forgiuenesse of our dets by CHRIST, and yet would exact the vtmost farthing at our handes: what an vniust thing were this?

Obiection. They proue this by Dauid, that for his sinnes he was punished, by persecution at the handes of his Sonne, and driuen from his kingdome, and after it is told him his sinnes were forgiuen.

Answer. But it were iniury to punish sinne twise, Now see­ing the punishment is borne in CHRIST, the chil­dren of God are not punished (for that were infinit, and could not be suffered) but onely chastened. ForReu. 3. saith God, those I loue, I chasten, so that if it come fromHeb. 12. loue, it is no punishment.

Againe, from the effect it appeares it is no punish­ment, because it is for their good, on whom it is laid, and therfore no punishment. For punishments are to destruction.

And the Apostle in the Epistle to the Hebrewes com­parethHeb. 12. all the afflictiōs that God laieth on his seruants [Page 54] to the corrections, which a father layeth on his child. For a father correcteth his child for two causes: first that he might be better, for though he doe him neuer so much iniury, euen to burne his house, yet if he loue his sonne, he will onely correct him, seeking, to bring him to good order.

Another cause is that by his example and cor­rection the rest of his children may be kept the better in awe. Euen so the Lord dealeth with his children as a lo­uing Father, chastising them for their good.

The eighth Sermon.

THE holy Apostle hauing en­tred into the declaration of the redemption brought vnto vs, sets forth the Causes.

First, what God the father hath done for vs: Secondly, what God the Sonne hath done for vs. And now he com­meth to a notable description of God the Sonne, to [Page 56] shew vnto vs that in him we haue a full and plentifull redemption. As if the Apostle should say.

This CHRIST (that you may know what aA Metaph. 15. plentifull & rich redemption you haue in him, to the end you may rest in him alone) is thus set forth vnto you as foloweth. As touching his person standing of both natures, he is the most liuely and expresse image and caracter of God, not onely of his qualities (if yet there were any qualitie in the God-head) but of his very nature and essence. In whom we may behold God, which is inuisible, and touch him, that is in­sensible, which is the principall heir of all the crea­tures in the world, in whom we, that beleue, haue right vnto them.

16 For by him are all things created in heauen and earth, things visible and inuisible, euen the Angels themselues, to the worshiping of whom you are se­duced. And amongst them, all, of what degree or place so euer they be, whether they sit in Thrones, or whether they haue Lordship, principally, or power ouer other Angels, and all things elsse, were both made by him and for him.

17 Wherefore he is before all things, and all things haue their continuance, and are vpholden by him.

18 And as touching his office, which he executeth in respect of both natures, he is the Head of the Church, which is his body, and he is the first fruites and first begotten of the dead, not onely in respect that himselfe is risen, but also in that he is the Autor of our resurrection, which is here begun, and shall be perfected in the last day, when he shall change these vile bodies, and make them like his glorious body.

19 For in him it is the good pleasure of God that the grace of the spirit should without measure fully dwel.

That by him he might reconcile vnto himselfe all things, making peace by the death of his crosse be­tweene God and all men, whether it be they which hauing beleued in him before his comming, are now in heauen, or others, which being on earth, do beleeue in him.

Here there is a de­scription of Christ, God, and man, tou­ching his.

• Person, whereby hee gouerneth all things.
• Office, whereby hee gouerneth his Church.

Summe; a description of the excellency of our Sa­uiour CHRIST which consisteth of two parts.

One touching the gouernment of our Sauiour CHRIST, which hee hath ouer all things in heauen, earth, and hell; the other touching the particular rule ouer his Church.

First he is called the image of the inuisible God, that cannot bee seene by the eye of man. And not onely is ment here but none can so much as come to the vnderstanding of God, by the eye of the minde: But by our Sauiour CHRIST we see the God-head, those that were aliue when hee was on earth did see the God-head in him: and we shall see God in him in heauen. This is proued by diuers places. 1. Tim. 3. 16. A wonderfull Mistery, that God which is a light thatIoh. 1. 18. 1. Tim. 6. 16. no man can see, which is incomprehensible, is yet seene and comprehended of a mortall man, so farre forth as man is able. 1. Iohn 3. None hath seene God at any time, nor can come to the knowledge of him, but the onely begotten Sonne of the Father hath reueiled him. Ioh. 14. Whē as one of the Apostles saith to him, shew vs thy Father: our Sauiour answeres, O Phillip hast [Page 58] thou bene with mee so long, and hast not seene the Father. otherwise inuisible. And this is a wonderfull miste­ry, and an exceeding mercy, that God, which can­not bee conceiued in the capacity of men, should yet be seene of vs.

Question. Quest. Whether in the body and Man-hood, or God-head of CHRIST is it seene?

Not in the Man-hood, for it is too weake to ex­presseSolution. the God-head of his Father, and touching the God-head he cannot bee comprehended in himselfe being equall with his Father, & as incōprehensible as the Father being one with him. And therefore he is vnderstood of vs, & is the image of the Father, as his God-head, and Man-hood are both ioined together.

Question. Quest. What great thing is this that CHRIST is the image of God, seeing Adam, a bare man, was the image of God? And the woman is Image of1. Cor. 11. man, and man is the image of God▪ euen in this wret­ched estate, and therfore no such wonderfull a thing to bee the image of God.

Ans. Adam is called the image of God in regard ofSolution. some sparkles of the image, which God had ingraf­ted in him, by creatiō he was not the image of the Es­sence of God, nor had any of his Essence. Againe, mā is said to be the image of God, in regard of the rule which God hath giuen him ouer his wife, wheras our Sauiour CHRIST hath in him the Essence of his Father, being perfect God, hauing the God-head ioyned to his Man-hood, in one and the same person.

Obiection. Here we are to answere an obiection of certaine heretickes. If he be the image of God, then hee is not God, for the image and the thing is not all one.

Answere. Ans. We do not vnderstand an image heere to bethat, which doth represent the accidents or lineamēts [Page 59] of things (as images of earthly things doe) for the images, that are made of a man, cannot represent the Essence, but the accidents and lineaments of the body of a man: but CHRIST is such an Image of his Father, which is the thing it selfe, as the word is1. Cor. 1 [...]. vsed in other places. As wee are after the Image of Adam, being the thing it selfe. Againe, Hebr. 9. 23. These things, viz. ceremonies, being the shadowes of those things which were the truth, being not the image it selfe: And therefore their argument is a false reason, for the vnderstanding of this; To know how CHRIST is the image of the Father, and of the Holy-Ghost, and of himselfe as God, viz. that he in the God-head, and Man-hood did represent the infinite power of God, It may appeare by that in Ioh. 1. Ioh. 2. 1. We haue seene him as God himselfe, for in all his words, and workes, and whatsoeuer he shewed such vertue and power, viz. euen of God himselfe; He cō ­manded the diuels and they came out, commanded the seas and windes, and they obeyed, which none, Angell, or men could euer doe, and therefore there appeareth the image of God.

Againe, there is an infinite mercy set forth vnto vs in IESVS CHRIST in sauing his childrē, in that by him we are saued. Againe, an infinite iustice reueiled to vs in our Sauiour CHRIST, who hath borne in his owne person for vs the infinite wrath of God, & hath made satisfaction for vs in his owne bloud. And in that one action of his suffering appeared both the infinite iustice, and mercies of God, and therefore the image of God.

This may be considered after this sort, for seeing the Angels themselues stoupe to looke into this my­stery, Wee may by this meane example of the pro­phane [Page 60] History see some small resemblance of this thing, seruing somewhat to open it: and yet take heed that with reuerence we consider this, so deepe a my­stery of our Sauiour CHRIST.

There is in the Histories recorded, A King, whichThis simili­tude is warily to be vsed. his sonne by Adultery hauing transgressed the Law, and should haue lost his eyes, by the importunity of the people was intreated not to do it: yet because the King would not haue the Law broken, he found out a way to keepe the Law, and because hee would not haue them to haue a blind King, he put out one of his sonnes, and one of his owne eyes. Where was iustice in that the King would execute the Law, and mercy in sparing his sonne, but this was imperfect iustice, and mercy.

But in CHRIST both are perfect.

Doctrine Now in that CHRIST is the image of his Fa­ther, this teacheth vs that we are to content our selues by the knowledge of the God-head, which is reuea­led vnto vs in CHRIST, and by CHRIST, and not to go to seeke him any further.

Inheritour, and heire of all creatures, for howsoe­uerƲerse. 15. it be otherwise interpreted, yet it seemeth rather to be this, because as in the Law, the eldest sonne was heire of all, or of the most part of the Fathers possessions. So CHRIST he is the heire of all, and those that haue any thing, haue it by him, and haue right by him. His father hath put all things vnder hisPsal. 8. Heb. 1. 1. Cor. 15. Doctrine. feete.

He that hath any possession, or power, neuer so great, if he haue it not by CHRIST, it is none of his, hee is an vsurper, whatsoeuer he be. And there­fore it condemneth them, that get not their goods with good consciences; Nay though they may come [Page 61] to it by their parents, yet hauing not the testimony of the Spirit of God, that he is the child of God, it is not his. Therfore Pro. 15. Better is a little with the feare of Pro. 15. 16 Psal. 37. 16. God, then great treasure with trouble. And this is the rea­son that better a little, with Gods feare, because if he be the child of God, that hath it, it is his owne, and he may vse it: but if he be not, be he neuer so weal­thy, he shall answer the Lord for it, and his iudge­ment shall be the greater for it. For if he, that ea­teth browne bread shall answer for it, if he be wic­ked, much more shall he that feedeth and fareth of the best, as he abuseth more of Gods blessings, and therefore let them looke vnto it, that haue receiued any from God.

As CHRIST is the Image of God, and heir of all things, so also it is said. That he made all things. Which he proueth by a deuision, whether in heauen or earth, meaning vnderneath, or aboue also: and if any make a dout of that, he taketh it away, and saith, whether visible o [...] inuisible, whatsoeuer things were made, were made by him.

Ʋisible and inuisible He vseth this vpon occasion of an errour in the Colossians, that they worshiped An­gels, departing from the truth, and therefore the A­postle standeth vpon this point, handling Angels, of what order or degree soeuer.

Doctrine Whether Thrones, viz. such, as sit in Thrones, or Lordship, viz. which haue Lordship, or whatsoeuer they were, were made by him, and therefore not to be worshiped, but of that afterward, when we come to the errour; Ʋse. but here we learne how fitting that good order is, how acceptable it is vnto God, in that the Angels, which are with out sinne, and haue no such need, as we, are not without order and seing [Page 62] they do vse order, how much more are we to seeke for order, which are so corrupt and confused? And if inferior Angels, in regard of order, obey those ouer them; much more should we be obedient to those ouer vs. And if wicked spirits, to the accomplishing of their wicked purposes, haue their orders, some to command, some to obey, Therefore much more ought we. And yet here ariseth comfort for vs, thatNote. if the wicked Angels obserue order for to hurt vs, yet the good Angels, much more for ouer defense. And the deuils though they are very strong and exceeding subtil, yet it is not to be doubted but by their fall they haue lost much of that strenght, which they had by their Creation.

The ninth Sermon.

HERE is set forth as we haue heard in these and them that went before the description of our Sauiour CHRIST, of his excellent and glorious estate consisting in the description of

his

• Person,
• Office.

The Person of CHRIST standeth of both natures, both of the God-head, and man-hood; for those things here spoken can neither [Page 64] belong to the God-head a part, not to the man-hood a part.

The last point spoken of out of the beginning of this part we are to consider further of, viz., touching the Angels, called here powers, dominions, principa­lities &c. Where we obserued, that seing there is such an order among the Angels, such excellent crea­tures, haue some superiours, others inferiours. And for so much as Angels are subiect to higher Angels, much more ought men to be subiect to their Gouer­nours and Princes, hauing far more need. This was for instruction. An other point for consolation was deliuered vpon this question; whether the blessed Angels haue more strenght then the deuils.

Answer. Notwithstanding the deuils haue greatNote. power and strenght and do great things: yet they haue not such wisedome, such power, nor strenght to do mischiefe, as the good Angels haue to defend the children of God. The reason is, that as men falling from their estate lost much of their wisedome, wit, strenght &c. Euen so the wicked Angels are by their fall dishabled of that power, and wisedome, and strenght in comparison of the blessed spirits, for fur­ther proofe of this reade Apocalips 20. 2. One Angel (not said to be an Archangell, or principall Angell, but a meaner Angell) is said to take the dragon, the principall deuill (by the necke as it were) and bind him. For when as the deuill, at the increase of the Church, about 30. yeares after the ascention of our Sauiour CHRIST began to rage mightely against the Church of God, and would haue cleane deuou­red it, had not the Lord laid him on his backe. It is said that an Angell tooke him, and bound him vp for a 1000. yeares.

He proceedeth to set forth the excellency of our Sauiour CHRIST, in that he saith, by him were made Ʋerse 16. all things, where is noted the excellency of his perso­nage, that he must needes be indeed a meete and suf­ficient one, for the great worke of the redemption, because he was the Creator of all, and if that was such an excellent worke, then the Spirituall recreation & regeneration is a farre more excellent thing, and can be performed by none, but by such a one, which was God. And therefore condemnes the Papist, which is so wretched to take vpon him power to redeeme himselfe, and to helpe himselfe to heauen. Nay to helpe others by his good workes, as they call them of super-errogation, or rather to be called of super­arrogation.

But is there any man that by his good workes can create himselfe, or helpe in any part to the creation of himselfe? Much lesse then is a man able to do any thing in the matter of his redemption: As being not able to do any good thing: thus the Lord hath called and regenerated him. And as all the worke of our Creation dependeth on God, as here it is proued, so euery part and lot of our redemption is in God, and by God alone. For howsoeuer, before wee bee called we haue life of body, and motion, yet toward the Kingdome of our Sauiour CHRIST, we cannot moue a foore, till the Lord bring vs

He hath the praeheminence, and all things are madeVerse 17. for him.

Doctrine Where wee see, that our Sauiour CHRIST is the Alpha 1 the beginning that made all, and the Omega, the end of all, for whom all things are ordained. And therefore how dare any challenge him, or reason and dispute against him? Shall the pot speake against [Page 66] the Potter? For did not hee make all, and did not heeRom. 9. 20. Pro. 16. 4. make them to his glory, as it pleased him, whether to glorifie himselfe in their saluation or destruction? and therefore what is it, that wretches dare reason with God, why he made man to destruction?

But faith the Prophet, let the sheard reason withIsa. 45. 9. the sheard, not with the Potter, and yet the Potter giues onely the forme, not the matter, but God ma­kethNote. both the matter and forme.

All things are for him, viz. our selues, our soulesƲerse 16. Doctrine. our bodies, our honour, credit, children, goods, wit, strength, &c, are not to serue for our selues, for our owne pleasure and delight, to vse as wee list, much lesse for others, but onely for the Lord, and for his seruice.

Ʋse. This therefore condemneth them, which vse their wits, honour, &c. for to serue themselues, and vse the blessings of God for their owne lusts, but if we will not serue God with thē, he will make vs to serue him in our destruction. On the other side, if we honour him with them, he will serue and honour vs, as it is in the Gospell, that the faithfull seruant the Maister will cause to sit downe, &c. Luke 19. Verse 17.

By him all things stand, As he created all things, so hee keepeth and preserueth all things, The heauens are kept, the earth stayed in the mid'st of all, with­outHeb. 1. any prop, onely by the hand of God, and of the Sonne of God, for liuing creatures, Acts 17. In him all things liue, moue, and haue their being.

Vse. And therefore if wee will haue comfort in our li­uing heere, wee must looke to haue it continued of him, and by him alone.

Vse. And if by reason that wee are created, and preser­ued by him, it is matter sufficient to incourage vs, to be [Page 67] ready to glorifie God: Then much more ought our hands to bee strengthned to glorifie God, we being also re-created and borne againe: And therefore to imploy our knowledge, wisedome, strength, and all in Gods seruice, and that by so much the more, as we haue receiued more graces at the hand of God.

Thus much of the first part of this Text, The se­cond point of the office of our Sauiour CHRIST, is set forth, in that he is called the Head of his Church. Which wee will come vnto, when wee haue vnder­stood the reason, why our Sauiour CHRIST which is the first begotten of the creatures, &c. is heere set downe.

This is to proue vnto vs that our Sauiour CHRIST is the fit and sufficient Messiah: for first, because he is the image of God, heereby it is proued that by him onely, being in the bosome of his Father, Gods will is reueiled vnto vs.

Againe, he is called the heire of al things: for else how could he make vs the inheritours of the things of this life, much lesse of heauen.

Againe, he is called the ruler of al things) for were not he controuler of the Angels, of the heauens, of the earth and of all things, that so hee might subdue whatsoeuer should rise against the saluation of his children, they should bee discouraged. Iohn 17. Hee hath the power of all flesh, to maister whatsoeuer should set it selfe against the saluation of his Church: and these are the causes, why the Apostle laboureth to set downe the excellency of our Sauiour by all these points.

Head of the Church, Here is set forth the office of our Sauiour CHRIST, the Church being his body, id est, the Mysticall body of CHRIST.

One office of our Sauiour CHRIST, as he is the Head of his Church, is to be the Prophet: because as from the head commeth wit and light, to all the members, so all instruction of the Kingdome of God commeth from CHRIST.

Secondly, he is the Priest, as he is the Head of his Church, because as from the head commeth all the life, and sense by the Arteries: euen so by CHRIST, as the Head, all spirituall life floweth.

Thirdly, as the head ruleth all the other parts, so CHRIST is King ouer his Church, to rule and gouerne them after his will, signifying that whatsoeuer good the Church hath, commeth from CHRIST.

For this cause he is called the roote, not the sprigge of Dauid, because, whatsoeuer good thing Dauid had, hee receiued from CHRIST. And hence it is that he is called in Iohn, a Vine, in whom all the bran­chesIoh. 15. 1. meete, and of whom they receiue life, so that if they be cut of, they must needes die.

He is called the Head of the Church, after, in this Epistle, and in the Epistle to the Ephesians, where itEphe. 1. 23. is said to be his body, euen the fulnesse of him, that filleth all, in all things, where is set forth the loue of our Sa­uiour CHRIST, that howsoeuer he perfecteth all things, yet he himselfe is not willing to be perfected without the Church.

Doctrine Here then we learne, that as we draw life, and all our life from him alone: So wee are taught that hee alone is the Head of the Church, as hee hath bene proued before, by that he is the image of God, and created all things, &c. And therefore hee that will challenge the Head of the Church, must chal­lenge himselfe to bee the image of God: must bee [Page 69] before all things: must bee hee, that hath created all things.

And therefore this must needs be a blasphemous thing to attribute this to Peter. That howsoeuer he was an excellent man, yet he neuer arrogated this to himselfe. And we see that the wisedome of the holy Ghost, making Peter such an excellent instrument of his glory, & fore-seeing the wretched abuse of Peter to follow afterward, that he should by reason, that he was such a worthy man be more esteemed, then he ought, doth neuer set forth any excellent thing in Peter, but setteth forth also with all very notableNote. and great, speciall faultes, and blots, and blemishes in him. As when he had made that worthy confession of his faith, concerning our Sauiour CHRIST, which our Sauiour commended, he presently is brought in to diswade our Sauiour from suffering, which was as much as from the worke of redemp­tio [...] [...] which cause our Sauiour rebukes him shar­ply,Math. 16. 23. Mark. 8. 33. Math. 14. 28. 31. [...]als him Satan, get thee behind me Satan. And againe, when that he would by reason of the strength of his faith walke on the seas, he shews, as he shewed his great faith, so his great infidelity. And also, whē he bragged that he would suffer with our Sauiour, heMath. 26. most shamefully denied and forsware him. And after all this was taxed by Paule for a point of hipocrisy.Gal. 2. 11. 12. 13.

And if this cannot without blasphemy, be giuen to Peter, who for all his great infirmities was an ex­cellent Apostle of our Sauiour CHRIST, much more blasphemous is it to impute it to the Pope, a most wretched man.

And if they say the Pope is a Ministeriall head and deputie, what needeth CHRIST to haue a deputyMath. 28 20. being present himselfe. Therfore Iohn 14. and 16. I [Page 70] leaue my spirit, and therfore if he haue any deputie, it is his owne spirit.

The beginning and first begotten. Beginning 1. theVerse. 18. fruites (first begotten) 1. both himselfe rose, and is the1. Cor. 15. 20. cause of the resurrection of all the children of God. Iohn 11. I am the resurrection 1. the cause of the resur­rectionIohn 11. 25. of his children. For as he is God, he is the cause of the resurrection of all men. But as he is the mediatour and head of the Church, he is the causeNote. of the resurrection of his Church. For if the head rise, the body must needs follow. And therfore, as by one man all men fell, so by one, all (viz. that are saued)1. Cor. 15. 22. rise againe.

A part of this resurrection is in this life, by morti­fication and quickening wrought in them, which shall be perfected at the last resurrection, when theyNote. shall rise in glory. Indeed then the wicked [...]hall rise, but by the generall power of his God head not by the perticuler power of vertue or his medi [...] All fullnesse dwelleth: this hath been spoken of i [...] [...]14. verse, we will onely speake of that, not then handled.

It pleased: it is onely so to be set downe, for the fa­ther is not in the Greeke: howsoeuer it be of Diuines thought to be ment of the father: yet it seemeth ra­ther to be vnderstood, that it pleased God the father God the Sonne himselfe, and the holy Ghost.

Againe, by reconciling is ment to reconcile, notVerse. 20. to his father onely, but to himselfe, and to the holy Ghost also.

An other point, not obserued before, in that he saith, by himselfe, which may seeme to be a surplusage of words, but in regard of the corruption that should arise, he saith that this sacrifice is to be offe­red by himselfe alone, where we are to be referred to [Page 71] the further proofe of it in the Epistle to the Hebre­wes, where the Apostle saith that CHRIST hath,Heb. 1. 3. By himselfe purged our sinnes.

Quest. All things Quest. Why not all men? for men onely are saued and reconciled vnto God, hauing been his enimies.

Answer. True, for it is not ment of the Angels,Solution. nor of the other creatures. And yet all these dumbe and vnreasonable creatures haue restauration by the death of CHRIST. For the Heauens and earth and all things shall be renued, and the sunne shall haue2. Pet. 3. 13. double the light it hath, and therefore the vertue of CHRISTS sufferings reacheth euen to them. But yet these can not be said to be reconciled vnto God, because they were neuer his enemies, how be it, by reason of the sinne of man, they were pertakers with him of the curse of God. But by re­conciling, all things, is here ment all the children of God, that are alreadie in heauen, or in earth, or shall be to the end of the world.

The tenth Sermon.

THE Apostle Saint Paule ha­uing set forth vnto vs the rich redemption of the world by the blood of CHRIST, doth now shew how the same doth agree vnto the Colossians The Meta­phrase. themselues.

21 Wherefore hauing recon­ciled all vnto himselfe, he hath also reconciled you: which benefit that it may the better be esteemed, consider what you were, when he reconciled you, strangers from God, yea enemies in your very vnder­standing, which is the chiefest, and therefore much more in other parts; which enmity was made mani­fest by your euill workes. 22 I say now he hath recon­ciled you (in his humane nature like vnto ours) by his death, to the end he might make you holy, and without spot and blameles in all sincerity as before [Page 73] himselfe. 23 And this reconciliation know no otherwise to belong vnto you; vnlesse you abide grounded and setled in faith, & be not carryed away from the hope you haue had in the Gospel. The truth wherof appea­reth in that so short a time it hath bene Preached to all Nations vnder the cope of heauen; of which Gospell I my selfe also am a Minister. 24 Wherein it ought not dismay you that I am in bonds, seeing I my selfe doe reioyce in it: seeing also it is, not for re­demption (which CHRIST himselfe alone hathNote. wrought) but for the confirmation of your faith, and example of your patience. And seeing thereby are fulfilled the passions, which are yet wanting vnto the body of CHRIST, which is the Church, which must bee like vnto CHRIST her Head in suffering, that it may be like vnto him in glory. And finally see­ing it is not for your good alone, but for the good of the whole body of CHRIST which is his Church. 25 Whereof as of the Gospell I am a Minister, & that by the ordinance of God, who hath committed a stew­ardship vnto mee, that in you also might be fulfilled the word of God; I meane the secret of the Gospell, 26 so worthily called, for that it hath bene hidden from all times and generations hitherto, and now is made manifest, not to all, but to his Saints: 72 Euen to as ma­ny, as God of his good will would make knowne the glorious riches of this secret vnto, amongst the Gentiles; which glorious riches is CHRIST in you, the same alone, by whom we may hope for glory; 28 the same also whom we preach, partly admonishing all sorts of men, partly teaching all sorts of men all heauenly wisedome, 29 thereby to present men of all sorrs perfectly wise and blessed through IESVS CHRIST: whereunto I labour sore, striuing force­bly, [Page 74] which yet would be vnfruitfully, were it not that God worketh by his Spirit mightily, with my Mini­stery.

The summe of all is, that the Colossians, in the ge­nerall redemption of mankind by CHRIST, through the working of the Spirit haue their part, vpon condition, if they abide in the truth to the end.

The parts are

• 1 A particular application of the common bene­fits of CHRISTS redemption vnto the Colossians.
• 2 An exhortation to perseuerance, that they may bee truely pertakers of that redemp­tion.

The summe whereof is to set forth vnto vs, the be­nefit of God bestowed vpon the Colossians, to the end that they should be holy.

Wherein we consider: First, the application of the benefits of CHRIST to the Colossians: Secondly, the end of this redemption, that they should bee holy, with­out spot, and vnblameable.

For the application; it appeareth herein: for when he saith, you hath he reconciled; he declareth the won­derfull kindnesse of God towards thē, viz. the Colos­sians, for though that there be a redemption wrought, yet if the Colossians could not apply it to themselues, nor haue any hope that it belonged to them, they were not the better for it; Nay, it is the worse, when as a blessing being abroad, is yet neglected, and not obteined of some, when as others get it. And there­fore our Sauior CHRIST, speaking to the obstinate Iewes, saith: ye shall see the Prophets in heauen, and. your Luke 13. 28. [Page 75] selues shut out; yee shall see it, arguing the greatnesse of the iudgemnt.

Here then we are to learne, to try whether we ourInstruction. selues haue any part or portion in the same, & whe­ther we be not those, which onely shall see the same, and not feele it in our selues, and that we are of those that enioy it, and not such as onely heare tell of it.

For euen as if there should be a thousand Rebels, and a pardon granted to some ten, or an hundred, if a man know not that hee is one of the men, which should bee pardoned, what should it profite him to know there is a pardon?Note.

And as if any should heare of a treasure found, and yet be not sure that he hath part in it, what auai­leth it him? so it is in the case of our Redemption, when as wee know not that this fauour belongeth to vs. And when as wee onely can say that there are some that shall bee redeemed, and can talke of the saluation of others, and not of our owne: how can wee bee truely thankfull?

Vse. This serueth to confute the Papists, which say that this is a presumptuous doctrine to bee assured of our saluation. But we see the Apostle dealeth otherwise to the Colossians, for he assureth the Colossians of their redemption.Note.

And it is farre otherwise with the possession of our saluation, then with worldly possessions, which possession may bee lost, but this cannot bee taken away.

Now against the wretched opinion of the Papists we out of Genesis 15. and 17. are to consider, that see­ing the Lord saith, (making his couenant to Abra­ham) I am thy God, thou art my seruant, why should not [Page 76] the couenant of God make Abraham say againe, Thou art my God, I am thy seruant? Hos. 2. 23. I will say to them, which were not my people, Thou art my people, and they shall say, Thou art my God.

Question. Quest. How could Saint Paul know this, seeing there are so many deceits, and turnings of Hypocri­sy in a mans heart, that a man can hardly know any thing of certaine in himselfe.

Ans. The Apostle might know, and we may wellSolution. know, that wheresoeuer God doth spread the banner of the Gospell, there are some, that are certainely called and elected.

Indeed there are many that are Reprobates and Hypocrites, but yet so long as the Gospell was there, the Apostle might know, that there were some Elect.

Doctrine Hereby we learne, that we are surely and vndou­tedly to know, that wheresoeuer the Gospell is Preached, there is a Church planted, and there are people which God hath chosen to saue eter­nally.

Contrarily, this confuteth those, that for corrup­tionsNote against the Brownists. in the Church, will vtterly deface the Chuch of God, and make it to be no Church, and forsake it. For where the Gospell is Preached by authority from God, there is CHRISTS throne erected.

Vse. The vse of this is to teach vs, that when the Lord calleth vnto vs by his word, and stretcheth the armes of his Gospell, to receiue those that come, we are to go vnto him, and receiue him, least if wee doe not, hee close his hands, and with-draw his Gos­pell from vs, and leaue vs in a desperate and misera­ble estate.

To the further setting forth of their excellent [Page 77] estate he seteth downe their cursed estate before.Verse. 21.

Doctrine Here then we learne, that to the end we may see the excellency of our happie estate in CHRIST, we are to see what a cursed and wretched condition we were in by our nature. And indeed we can neuer in any measure see the notable redemption of vs by CHRIST, nor can neuer be thankefull vnto God before that be felt of vs. The full man, saith Salomon, loaths hony, the sweetest thing. And a man though sicke, yet if he feell not his disease, will neuer seeke to the Phisitian.

So it is in our estate of saluation, that because weNote. see not how lothsome we were naturally, we can not discerne the wonderfull glory offered. Hence it was that the Papists being filled, with their Merits, Dir­ges, Masses, &c. could not see the pretiousnesse of CHRIST, and therefore sought not to him.

And, we, though we are by Gods mercy deliuered from the sincke of Idolatry, yet we do not wey suffi­ciently our redemption, because we do not see nar­rowly into our sinnes, nor behold the vilenesse of them; indeed we confesse in generall we are sinners &c. but the cause of our Frosennesse is for that we doe not see the horriblenesse of our sinnes.

And therfore we are to studie, and to looke dili­gently into the glasse of Gods word, wherein we may see our sinnes in their proper coulors. Indeed if men be once touched with the sense of sinne by the hand of God, then will they cry, oh the goodnesse of God! &c. then they will acknowledge it to be the most precious thing that is, to be assured of the fauour of God. It followeth.

Strangers: viz. in regard of the inheritance of God,Verse. 21. we haue no lot nor portion with CHRIST, before [Page 78] our redemption. Againe without CHRIST we are strangers from the Citie of God, from the heauenlyEph. 2. 12. Ierusalem, and we are vagabonds and rogues from the common wealth of God. Whereas if we be per­takers of CHRIST, we are of the Citie of God, of the heauenly Citie, which came downe from aboue.

And if to be a Burgesse and free Cittizen, be suchNote. an excellēt thing, as in the world it is accounted high­ly: for wee see when as Paule said he was a Cittizen of Rome, Lisias said, I bought it with a great price. AndAct. 22. 28. saith he, dare you beat a Cittizen. But how much more excellent and precious a thing is it to be a free­man in the heauenly Citie of God?

Now if we be Citizens of Gods Citie, then folo­weth an other point, that we must be strangers fromNote. the world. And therefore if we be not strangers from the world, from drunkenesse, from our pleasures, from our riches, &c. we are strangers from God. It followeth.

Enemies, not onely strangers, but enemies. For howsoeuer with men they may be strangers one toNote. an other, but yet may be in league together, but with God it is not so. For if we be strangers, we are enemies to God, which is a fearfull thing, for if God be our enemy, what can all freinds do vs good? AndPro. 16. 14. if the anger of a King be death, then what is the anger of the King of Kings?

The anger of God we may see in Iob, who how­soeuerIob. 7. 20. Et. 16. 9. he was the child of God, yet in his owne fee­ling he thought God to be his enemy. And therefore feeling the anger of God he could not rest: when it was morning he desired it were euening &c. And Dauid, saith the Lord had shot his arrowes at him, &Ps. 38. 2. 3. that nothing was soūd in him by reasō of Gods anger

Quest. Quest. How can we be said to haue been Gods enemies, seeing he alwaies loued vs from the be­ginning of the world? And therefore whether is this enmity to be considered, actiuely, or passiuely in regard of God or of our selues?

Solution. Answer. True it is God loued vs from the beginningEph. 1. 4. of the world, but that was in regard of CHRIST, in regard of our selues he hated vs, we were his ene­mies: And had it not been for the loue in CHRIST,Eph. 2. 1. 3. 12. we should not haue abidden in his presence, but had been consumed and therefore we haue to praise God, that in loue he spared vs so long, till he called vs, and sent meanes of calling vs. It followeth.

Mind: We were enemies therein, which is the principall part of the soule, and therefore we were much more enemies in the inseriour faculties, in our grosse affections, of feare, anger, and in regard of loue, and also of our bodie.

Doctrine Doctrine. We learne that seing we are thus ene­mies, there is nothing in vs but corruption and en­m [...]ties in our thoughts, words, and deeds. Which is contrary to the Papists, which will make vs that we can merit at the hand of God by our good works. But if the tree be corrupt, what shall the fruite be? For the reconciliation by CHRIST we haue heardVerse. 22. of it before. The end of our reconciliation is in theLuk. 1. 74. 75. next words expressed: which is sanctification, which is the end we why are redeemed. This the Apostle set­teth out by the three words.

The first word signifieth, that which is not earthly, Hagios, holy, not earthly, of [...], and [...]. viz. that our minds should be caried from earthly things to heauenly. The second is without spot. viz. not a man that is not charged with blame, but which being blamed, is not truly nor iustly blamed.

The third word, signifieth a man, that cannot be iustly brought into iudgemēt before the magistrate, or before the Church. Signifying, that a man, not onely may befree frō great crimes, but euen from all, that may be reprehended by other inferiour men. And here is ment not onely to walke vnblamable before men, but euen before God, to walke vpright­ly and sincerely. So that sanctification is the end of our redemption. That the Gospell should not be euill spoken of.

Doctrine Here is confuted Iustification by good works. For seeing good works are the end, and the effects of our saluation and come after our redemption, they cannot then be the causes of the same, and as the fruite commeth after the trees, so doe good works after from righte­ousnesse, which is as the Tree, that bea­rethPhil. VII. them.

The eleuenth Sermon.

THe Apostle hauing set forth the redemption brought vnto vs by our Sauiour and ha­uing shewed that the Colossi­ans had a part in that re­demption, hee commeth to set forth vnto vs a condition, Whereupon his grace and mercy of God is bestowed vpon them, viz. no other but this: If ye continue groun­ded and setled in the faith, and be not moued away from the hope of the Gospell, yee haue heard of, &c.

The sense hath bene before metaphrastically set downe.

The summe containes an earnest exhortation and effectuall vnto constancy, and abiding in the truth they haue receiued.

First, consider the exhortation, which Saint Paul giueth to the Colossians, and in them to all the chil­dren of God, to abide in the true faith.

Secondly, the reason and grounds, whereon this exhortation is laid, many, sundry, and strong.

First, for the exhortation to continue in the truth,Reasons of constancy. to which men are perswaded by many reasons, for otherwise they haue no part in CHRIST, no part in the reconciliation or sanctification by CHRIST, for this is necessary to all the children of God to conti­nue vnto the end: Therefore (Math. 24.) our Sauiour speaking of the great troubles, which should come, saith: he that continueth to the end shall be saued. We seeMath. 23. 13. example of those that hauing professed, go backe, leese their hope and the comforts of Gods children, L [...]ts wife though she went not backe, but desired toGen. 19. 26. [Page 83]go to Sodom, in regard of wealth, & riches, & there­fore our Sauiour saith, Remember Lott wife. Luke 17. 32.

Thus wee see the children of Israel in Exod. that though they went out of Aegypt with ioy and glad­nesse, yet feeling after want of meate in the wilder­nesse,Exod. 16. 3. Heb. 3. 17. 18. wished to returne into Aegypt: and therefore it is said, they should not enter into the Lords rest: viz: the spirituall Cannan. Let vs beware therefore of Apostacy, and that wee runne not in vaine. For it were better wee had neuer professed at all, then ha­uing once professed the truth, afterward to fall away,2. Pet. 2. 21. 22. and to returne like a dogge to his vomite:

It is a great matter to enter into the profession of CHRIST, and if wee doe not continue, but depart from it, it had bene better we had neuer knowne, nor professed it. Therefore wee reade in the Actes that Barnabas admonish'd the brethren of Antioch, to con­tinue in the grace of God. Acts 13. 43.

One notable degree of contiuance is to haue aNote. purpose to continue: and therefore those that haue not this purpose to abide in the truth, come life, come death; but rather purpose, if an other time should come, they are as ready for that, as for this, they are nothing but hypocrites, and haue a witnesse in their owne heart of their condemnation. And we must not onely haue a purpose, but wee must labour to bee strong, and vse all meanes for the confirming of vs, calling on the name of God for it. For Peter had a pur­pose indeed not to deny CHRIST, but to stand for him: but yet he denied him grosly, because he did not call earnestly vnto the Lord for strenght, neither did vse the meanes of absteyning himselfe from danger before hee was called, but would needs runne into danger to the high Priests house, and leane too much [Page 76] [...] [Page 77] [...] [Page 78] [...] [Page 79] [...] [Page] [Page 83] [...] [Page 84] vpon himselfe. Doctrine Againe, we learne, that they that are once truly reconciled & called, shal abide for euer: for the Apostle saith, they are reconciled, if they continue and abide; and therefore if they abide not they are not truely reconciled and sanctified: So that this is a true doctrine, a Saint once, a Saint euer, & that if God once loue vs, he will neuer forsake vs. As Rom. 8. Neither Rom. 8. 39. life, nor death, &c. shall seperate vs, from the loue of God in CHRIST. And here it is that our Sauiour pray­eth for all: Iohn 17. not onely for Peter, but for all thatIoh. 17. 20. shall beleeue by the doctrine of his Apostles vnto the worlds end, euen for all the faithfull; and hee was heard in his prayer, and therefore it is vnpossible that they which beleeue should perish. Mat. 24. They shall seduce if it were possible, the Elect: so that it is impos­sible for the Elect to perish. And those onely are ele­cted which beleeue: Therefore it is said, that those Acts 13. 48. beleeued that were chosen to life. And therefore wee see that the inheritance which God hath giuen vnto vs, by his son, we cannot be disherited of, CHRISTS Sheepe shall not perish: none shall pul them, out ofIoh. 10. 28. his hands, nor depriue them of that life, which in him is laid vp for them.

Obiection. Obiect. If those that beleeue, cannot fall away, but must necessarily bee saued, what then needs these manifold exhortations and reasons? it is in vaine for the Preachers to enforce them so much, and for vs to come to heare, This is obiected of the Papists, who would haue vs stand in doubt of our E­lection, and their reason is this, because the Apo­stle stands vpon this so much, because men may fall away.

Ans. But these haue a good agreement, for GodSolution. which hath ordained wee should not perish, hath [Page 85] ordained vs these meanes of his Ministers, whereby wee should not perish. We know out of the Scrip­ture that euery mans time is set of God, which heIob. 7. 1. shall not passe, as the Prophet in the Psalme; my daies are in thyne hand ô Lord: And because God hath appointed me my dayes, is it a reasonable speach that therefore I should not vse meanes to prolong my life to that time, by food, apparell &c. is this reason?

Againe, Gen. 9 God hath promised after drowning of the world, that the world should neuer be drow­ned, and that there should be haruest to the worlds end: should not men therefore sow and reape their corne? it is a foolish thing to deny it.

Acts. 27. When Paule was in danger, the Lord told him that not a man should be lost: it was most true: and the Lord hauing promised, would perfor­me: yet after when the mariners would haue gone away, saith the Apostle, vnles these stay we shall not be safe.

So that as the Lord hath promised, so he hath prouided, that the things should be effected by meanes.

For the setting forth of this he vseth two simili­tudes, one drawne from a ground or foundation: that as in Mathew the house founded on the rockeMath. 7. 24. cannot be ouerthrowne; so they that are grounded on CHRIST, by faith, Mathew 16. 18. the very gates of hell shall not preuaile against them. The second similitude is in the word Setled, taken from the sitting of the body, which when it is set is more firme, and steddy. By which two similitudes he she­weth what manner of faith we should haue.

For the further proofe of this, he vseth another [Page 86] reason viz. if yea be not remoued from the hope of those things, you are in expectation of. So that two things are required: one, that we be not remoued from faith nor leese our faith. Secondly that we be not remoued from hope nor leese our hope. The diffe­rence betweene these 2. graces is this. Faith appre­hends and layes hold on the grace and mercy of God in CHRIST. Hope layeth hold on the fruite of this grace, which is eternall life: and faith regards the word of the promise, but hope looks to the thing promised. The reason then is, that we should abide in the truth, because we looke and hope for euerlasting life, the blessednesse laid vp for the children of God.

If there were no other reason, but to abide on theNote. commandement of God, who commands vs to walke in obedience, nay though we should be dam­ned, yet we are to giue obedience to the comman­dements of God. But when as God vseth this reason of alluring vs by propounding euerlasting life to vs, that ought much more to incourage vs hereunto. Men are naturally bent to desire honour, riches &c. The Lord here propoundeth to vs the greatest hap­pinesse that can be, euen in the kingdome of heauen.

1. Cor. 9. 24. Euery man, saith the Apostle, runs the race, yet but a few, shall haue the prise. But seeing there are so many rewards in the kingdome of heauen for all that attaine to the end, what a blockishnes is it in vs that are so dull and dead to runne this race of Christianity?

Againe, in these races they runne for perishableNote. things, and they will for a time abstaine from things, that are pleasant, and content themselues with a hard diet, to the end they may runne better and be more light: and shall not we therefore abstaine from, and [Page 87] abridge our selues of the pleasures and profits of this life for the gayning of an incorruptible Crowne in the kingdome of heauen?

And therefore if we could rightly consider that when that I leese my pleasure here, and mine honour and wealth &c. if I gaine euerlasting life in the king­dome of heauen, what losse haue I thereby? And on the other side, if in this life I seeke my pleasure and delight, my credit, welth, honour, worldly prefer­ment &c. and take no care nor paines for the life to come, to be pertaker of the kingdom of God, what a wretched and miserable case am I in? This would make vs more to labour for that which perisheth not, & to contemne these world­ly things in comparison of the hea­uenly, and this life in compa­rison of that in the world to come.

The twelfth Sermon.

WE haue entred into a cer­taine purpose the Apostle hath to confirme the Co­lossians in the knowledge and profession of the truth receiued, shewing that there was no true grace vnles a continuance in that they had receiued.

And the drift or end of the Apostle is to strenghthen the Colossians, and in them all Christians in the continuance in their pro­fession. [Page 89] Reasons wee haue heard before: other fol­low.An other rea­son of perse­uerance in the true faith. As namely that the Gospell, which they recei­ued by him, was the Gospell of CHRIST, and there­fore they should continue.

And this Gospell hee proueth to bee the true Gos­pell, because it was Preached by his Ministery, and of the other Apostles, which is confirmed by that of the Prophet, Esay 2. That the sound of them went through all the world.

And seeing this doctrine was Preached & receiued through al the world, therfore it was the true doctrin of God, for no doctrine but this, had euer, or shall haue this spreading, No not the wretched doctrine of the Arrians, which were onely in the East countries: Nor the doctrine of Popery, which neuer went ouer the whole world, for it was not receiued in the most parts of the world, no not of the Grecians, which are neere, yet stood alwaies at speares point with it, and therefore it cannot be the true doctrine.

And the excellency of the Gospell of CHRIST is argued to be a wonderful & marueilous doctrine, as being Preached by poore silly fishermen, and that without any other sword but of the word, and of the censure and discipline administred.

Againe, this sheweth the wonderfulnesse of thisNote. doctrine, which is able to pierce and sting the hearts of men, and to subdue the hearts, which is more then all the Emperours of the world could do: And there­fore must needes bee the true word of God, which must so breake into the hearts of men.

It is no maruell though the doctrine of PoperyNote. was so receiued, because it was a doctrine of licenti­ousnesse of liuing, so many feasts and holy-daies, so many indulgences for any wickednesse soeuer they [Page 90] would commit: besides, in their seruice so many de­lights, singing, piping, ringing for the eares; gorge­ous shews for the sight, and euery sense hath his play­fellow, and therefore it fitted the humors of men no­tably, and therefore no maruell though many follow it. But the doctrine of the Gospell doth cleane con­trary, it reproueth the euill corruption of nature, and subdueth it; And therefore they that haue found this effect by the Gospell, that it hath subdued our natu­ral affections, and conuerted ourformer life to a bet­ter, it is a notable argument to vs of the truth of this Gospell.

Obiection. After the Apostle setteth forth his fidelity, dilli­gence and painefulnesse in his Ministery: But first he meeteth with an obiection, that this should not bee the Gospell, nor hee a Minister of God, because he was in continuall affliction: and therefore no true Minister of the Gospell, that God would suffer him so to be afflicted: And wee know it is the malice of men, because they see any afflicted and distressed, they thinke them not to be the children of God: As Iobes friends, seeing all his goods taken away, his children and himselfe so tormented, thought it was impossible he should be an vpright man, but rather that hee was an hypocrite.

Dauid also though a valiant man, a Prophet and aPsal. 73. wise man, yet was much shaken & like to haue gone backe, because hee saw the godly so afflicted and in misery: So here these, seeing the Apostle, one of the chiefe of the Apostles to be so grieuously persecuted and afflicted, as him (1. Cor. 11.) doth confesse, compa­ring himselfe to the other Apostles, whom they vp­braded him withall, he doth rehearse his labours, tra­uels, persecutions, afflictions, dangers, watchings, na­kednesse, [Page 91] cold, hunger, &c. And in the recitall of all these his troubles, he was now in bonds in prison, & therefore they might thinke he was no true Minister of God, nor beloued, that God would suffer him thus to bee dealt withall.

Solution. But the Apostle answeres, that he hath great cause of reioycing by his afflictions, addeth two reasons: 1 One he maketh supply of the afflictions of Christ, that which was wanting in CHRIST, he doth fulfill: Secondly, it is for the Churches good, that he doth it for the body of CHRIST, which is his Church. For the first, here arise strong arguments of the Papists for their doctrine of iustification by workes: Obiection. And one is, they say that Saint Paul supplyed the passions of CHRIST, and therefore his passions are not suf­ficient, but must bee peeced and patched with good workes: Secondly, they say, the Apostle suffered for the Church, and therefore the martirdome or merits of Martyrs are to be giuen to Saints for their good.

Solution. For the answere of these, we are to know that the mēbers of CHRIST, being ioyned with CHRIST, make but one CHRIST, they being diuers mem­bers of one body, which is CHRIST the Head, 1. Cor. 12. And as the wife taketh the name of the hus­band, so do we of CHRIST being Christians. Now then as our Sauiour CHRIST went before in affli­ctions, so we are to fulfill his afflictions and to follow him. Heb. 2. CHRIST abased himselfe that he might make himselfe like vs in suffering, and therefore we must bee like vnto him in sufferings. So that we see what an argument they make, that because wee must be like him in afflictions, therfore our afflictions must merite, nothing lesse. Another reason in that he saith: that which wanted in his afflictions, is supplied. It is ment [Page 92] in regard of his feeling & suffering with thē, in their afflictions he suffereth as before in his owne body, so now in the person of his Church, and therefore saith to Paul, Acts 9. Saul why persecutest thou me?

Obiection. The other reason, they vse, is in that he saith; Hee suffered for the Church.

Solution. We are to vnderstand indeed that the Ministers of God, and the children of God, when they suffer, suffer for the Church, not for the redemption, but forNote. the confirmation, comfort, and example of the Church, as the Apostle sheweth, 2. Cor. 1. 6. If wee be afflicted it is for our consolatiō, &c. As if he had said, I suffer for your cause, that yee seeing my afflictions and patience in my trouble might take example to follow mee, and seeing my constancy through God that doth sustaine mee, yee might receiue comfort and example in con­tinuing constant your selues, & might wade through the afflictions that come vnto you. And therefore we see what is the cause why the children of God suffer, viz: for the Churches sake, by standing constantly in the defence of the truth, which Satan especially ay­meth at, to make them depart from it, and his instru­mēts also not so much look for their life, as the defa­ming of the truth: & therfore we continuing cōstant in the truth, we are cōquerers, how hardly soeuer we be delt withall. And therefore wee see what slender grounds they haue of the doctrin of merits, & indul­gēces which they giue, attributing saluatiō to merits of Saints and Martyrs: Where they also deale most wretchedly and blasphemously against the God ofNote. heauen, & the Son of God, which speake against the imputation of the rightousnesse of CHRIST to vs, and yet giue that honour to Saints in that they will haue their righteousnesse imputed vnto others.

Doct. 1 This we are taught that if we will indeed raigne with CHRIST wee must bee content to suffer with Christ, be content to vndergo persecutions, frownes & scornings of our friends and others, we must take part with CHRIST in his afflictions. He that would weare Christs Crowne, must beare CHRISTS, Crosse.

Doct. 2 Another thing that we are here to take comfort in our afflictions, in that CHRIST seeth their afflictions and is as tenderly affected, as if he himselfe were in trouble, in prison, fire &c.

And therefore in the Epistle to the HebrewesHeb. 2 17. 18. the Apostle saith, he himselfe was afflicted, as that we might be redeemed, so also that he might haue ex­perience of our troubles, that so he might the more tender vs in our afflictions. As the woman that hath felt the paines of child-birth can tell best what it is. So CHRIST himselfe knoweth our troubles, who hath had the sense of troubles in himselfe.

The Apostle after calleth himselfe, the Minister Verse. 25. of the Church, as before of the Gospell, both are one. He meanes that he was Gods Minister for the edifi­cation and comfort of his Church. The end of his Ministery of the Church: is to fulfill the word of God,How the word of God is ful­filled. by calling those that are to be called to the know­ledge of the truth wherein the word is fulfilled, or els fulfilled in hardning the hart of those, that are not to be saued: for to them the Ministery of the word is to further iudgement, to them, that con­temne it, and profit not by it. In the next words he sets downe the dignities of Gods word 1. it is a miste­ry, Verse. 25. a secret; secondly a mistery hid from all ages, thir­dly reueiled onely to the faithfull or Saints. A Mistery. A word taken from the heathen from their superstiti­ous vsage in their diuilish religion▪ especially amongDignity 1. [Page 94] the Egiptians, their religion being called a mistery, and their ministry misticall, or misteriall men, their religion being hid to the Priests alone, who by pictu­res of birds and beasts had all their religion expressed that others might not know it. And therefore we see how fitly this superstition of the Gentils may agreeNote. with the Doctrine of Popery, which will haue the word hidden from the lay people as they called them. Whereas God would haue his will deliuered vnto his seruants and people.

The commendation of the Gospell then is set forth by this word Mistery, In that it is such an excellent thing as that it can not be attayned vnto by any wit of men and Angels. And therefore the Angels are said to stoup to looke into this maruelous worke of sal­uation,1. Pet. 1. 12. by the Doctrine of saluation.

Men vsually of fine wits will be looking into things, that are hard, and darke, and high, and there­fore Salomon saith harken my sonne, and I will tell the darke parables.

And in another place I will teach thee things of high account wherein the wisest head may be occu­pied. So that we see the excellency of the Gospell.

Obiection. Againe this is a mistery hid from the beginning soDignity. 2. many thousand yeares. But this may seeme to confir­me an errour in Popery, that this being hid from so many generations, was hid from Abraham and the rest of the Patriarks, and therefore they could not be saued. But if we be the children of Abraham and must rest in his bosome, then he was saued. Answer. But for an­swer, it is to be ment that the promise of this mistery was giuen to Abraham, but it came not till now, and therefore in regard of that it was hidden. And againe though it was knowne, yet it was but darkly [Page 95] knowne in clouds and figures, and therefore they could not see it so plainly as we doe. For the fathers did not see the suffrings of CHRIST, as we doe, and therefore in that regard it was hidden.

And this the Apostle to the Ephesians sheweth,Eph. 3. 5. when he saith, this mistery was not opened in other ages vnto the sons of men, as it is now reuealed vnto Instruction. his holy Apostle & Prophets. &c. As we go before them in knowledge, so also in obedience, els it is to our greater condemnation.

Reueiled to his Saints, viz. to those onely, that areDignity 3. the children of God, not to all men and therfore it isIt is rare. that CHRIST praiseth his father for hiding thisMath. 11. 25. from the world, yea from the wisest of the world, and for opening the same to Babes, and he hath chosen the foolish, saith S. Paule, to confound the wise. 1. Cor. 1. 27.

Obiection. Obiect. But the wicked know the Gospell, the truth of it, which is by the working of Gods spirit onely, and beleeue it, and can defend and dispute of it, and yet haue no part in it. How then? is it not re­ueiled to them?

Answer. That vnderstanding is no true vnderstan­ding,Solution. because it is not ioyned with an alteration, in that the Gospell hath not conuerted them to it: they do (it may be) know the Gospell, but they do notNote. obey it, they do not rest in the shadow of it, the Gos­pell cannot perswade them to submit themselues to the kingdome of CHRIST, & to obey his laws. The vertue therefore and efficacy of this mistery is hid­den to them, and not imparted.

The 13. Sermon.

WE haue heard how the A­postle commended the Gospell vnto all men by most notable titles giuen vnto it, as first, that it was a mistery and secret. Secon­dly hid since the world began, and from all ages. Thirdly that this mistery was giuen onely to his Saints, & not to the rest of the world, specially in respect of the ver­tue, that doth attend vpon it.

Further it followeth, so shew other points why this Gospell of CHRIST should be amiable vnto vs, viz. that as this mistery commeth from God to his Saints, so it proceedeth from his owne will. In that he saith to whom God would. For whereas it may be [Page 97] Question. asked why God hath made this difference betweene men, seeing all naturally are in the same case, and state of guilt? The answere is, that it is the Lords owne will, his good pleasure, and good-will.

Doctrine Where we are to consider, that in our selues there is nothing, that can merite this. For nothing but nought can come frō the fountaine (or puddle rather) of our pollution and corruption.

Againe, it is not the fore-seeing of the good works,Note. which God saw we should do; for it is false, that ma­ny wretched men & enemies to the free saluation of God (euen such as make some profession) say, that it was the good workes God foresaw in Iacob which made God to choose him, and euill workes in Esau to reiect him.

But here the Apostle cutteth of all that, that it isNote. the will of God that doth it, and whatsoeuer he wil­leth, is iust & righteous, which men can not do: And therefore it is a wretched thing, that men wil cal the will of God to the barre of their owne wil-wits and reason. Thou hast hid (saith our Sauiour) these things Math. 21. 25. 26 from the wise, and it is so, because it was thy good pleasure.

The pot doth not reason with the Potter why hee made one to stand vnder the bed, another for a bet­ter vse: and yet vile and wretched men will reason with God why he doth this? But we are to learne to rest contented with the will of God, for that is a marueilous saucinesse in men: For will not a MaisterNote. count it a great malepertnesse if his seruant rise vp & controule him? and is it not much more vile male­partnesse and saucinesse to rise against God?

Vse. And this is a notable argumēt to stir vs vp to thank­fulnesse & obedience vnto God, seeing it is onely the good wil, mercy, & fauour of God. It serues to stir vs [Page 98] vp to thankfulnesse vnto God more notably then if he did it through foreseeing our good workes; As the seruant which hath receiued benefites from his maister of good will, it will make him more thankfull and bound to his maister.

Moreouer, the Gospell is commended from theAnother com­mendation of the Gospell. subiect and matter: for as the Trades and Arts that haue more excellent matter, are more esteemed, as Gold-smiths, Printers; and those that sell silke: and Sciences also are commended in regard of the excel­lency of the matter, as Law more excellent then o­thers, and after Physicke. So the Gospell is more sin­gularly commended by the matter, which is Christ, to whom God hath reueiled his will: and therefore the Apostle would know nothing among the Corin­thians, but Christ and him crucified: and Christ is the1. Cor. riches, glory, and mystery of his father. Now seeing all these things men effect, and they are all in Christ, and are offered in the Gospell, what a madnesse is it that men so little regard it?

Men desire to be rich: Now our Sauiour ChristNote. hath all the riches of his father, and he hath all honor & glory in his father, & hath the secrets of his father, being in his bosome: yea such secrets, that the An­gels stoope to looke into. And all-be-it these bee not transitory, riches and honour, but indure for euer: yet we seeke not after them.

Christ is commended to be the hope of glory: 1 heThirdly, by whom we looke for glory and blessednesse for e­uermore; which selfe-same words the Apostle vseth,1. Tim. 1. that he is the Apostle of God, and of our Lord Iesus Christ our hope. 1. Tim. 1. 1.

Doctrine All that are true Christians are perswaded of the loue of God towards vs in CHRIST, and do by hope [Page 99] expect and looke for the enioying & fruition of that fauour, which is eternall life. And therfore it standeth with vs to examine our selues, whether we haue this hope & expectation, whether we long & desire after it, and breath after it, as the Hart after the waters, be­ing smittē; so whether we do breath & long for euer­lasting life. Let vs examine, whether if we might en­ioyNote. all the comforts of the world, & pleasures of this life, vp to the knees, whether we would desire to liue and continue in thē? then be we sure that we haue not the hope of euerlasting life, & those heauenly ioyes, & then be we sure we neuer beleeued aright. For it is a tokē that if we be thus nayled to the earth, we haue not felt how good Christ is: for if we did, we would contemne all these things to enioy him and liue with him.

In the two last verses is cōmended the excellencyVerse 28 & 29. of his Ministery: for if the Colossians haue a sufficient Minister, then they should cōtinue in the loue & obe­dience of the Gospel. For mē if they find a hole in the Ministers coate, they think it is a good cause to leaue the Gospel: And therfore to remoue that obiectiō the Apostle vrgeth the sufficiency of his own Ministery.

Here 2 points in our Apostles Ministery are to be considered; 1. his faithfulnes: 2. his care, diligence, & painefulnes. For his faithfulnes it is noted in that he is said to admonish all: Where we are to note that the cal­lingNote. of the Apostle was an extraordinary calling, whereby he had the field of the whole world to Till. But the Ministers now a daies haue onely a plough­land in one Congregatiō to Till, & therfore that cal­ling ceased. Again, herinis the faithfulnes of the Apo­stle, that as al were cōmited to him, so he cared for al: So is the duty of euery good Minister, that euery one [Page 100] that is committed to his charge, yong, or old, of what state, or conditiō so soeuer, is to be regarded by him.

Furthermore it is againe to be noted, that hee did teach and admonish them, whereby is meant all those means of setting an edge of the Gospel, that it might peirce and go through, as admonishing & rebuking the froward, exhorting of all sorts, the good by per­swasion: In the doctrine, reproofe, reprehension; all these are contained in the word admonition: And the word signifieth as much, as a laying of any thing to the heart, which is done by all those meanes. SoNote. that we see how necessary it is to haue the word Prea­ched and applyed, and therefore far be it to bee con­tent with bare reading. For it is not enough that there be knowledge to enlightē the vnderstanding, but that the affections be moued, and the conscience bee wrought, that men may be with-drawne from euill, & stirred vp to good. And therefore those that are reproued, are to yeeld obedience vnto the re­proofe & reprehensiō. And the Apostle further shews that he doth both teach & admonish in all wisedome.

This is necessary in euery Minister, for as the ste­wardNote. is not onely to lay out that, they receiue for the family, but to giue euery one according to their state, sicke or whole, so in the Ministers.

This wisedome is to be considered in the

• Persons.
• Things belonging to the persons.

In the persons to be considered whether they haue knowledge, that they be gently taught. If they haue knowledge and yet no conscience, they must vse sharpe reprehension, laying the iudgements of God to wake their sleepy conscience. If there be both then vse partly threats, partly gentle dealing.

If any be cast downe, then to giue them com­fortable exhortations laying the mercies of God be­fore them.

For if men be secure, hauing knowledge, then to lay the promises of God before them, would harden them more, so contrariwise in dispairing.

Further it is to be considered whether they be children or men: and then they must, if they be Babes, haue milke, if strong, they must haue stronger meat. Further in regard of the sinnes of the persons, con­sider whether publicke or priuate, if priuate at least to a few, if it be publikely reproued it is a want of wi­sedome; If publike, then publikly, not priuately to be reproued.

Againe consider, whether the sinne be of infirmity or of maliciousnesse, if of malice and contempt, it must be more sharply pricked through.

Thus of the faithfulnesse of the Minister to preach CHRIST, both by the Doctrine, and also by the admonition, to giue a point to it, that the Doctrine may enter through.

We haue also heard of the wisedome of the A­postle, The end of all this teaching and admonishing is, to make men perfect, alluding to the sacrifices of the Priest in the law. For though the minister be no sa­crificer,Note. as the wretched Papists doe make of them, yet there is a resemblāce in the Ministers to the law, that by the word of God the people are, as it were, killed and cut, to be a fit sacrifice vnto God: and therefore all this care and wisedome is to be vsed, that they may be acceptable to God.

Doctrine Here the Ministers are to learne a good lesson, that they are not to content themselues with a be­ginning, that the people be entred onely, nor the [Page 102] people content themselues with beginning, that they thinke it enough that they are altred in iudgement &c. but they must still labour to grow and increase to perfection, as we pray in the Lords praier to do the wil of God like the Angels, in all redynesse and wil­lingnesse. And we must grow: and not be dwarfes in Christianity, but still to grow for in ChristianityNote. there is no old age, but in the oldest age is a growth till such time as all rebellion and imperfection be taken away in the kingdome of God.

Lastly is set downe his diligence, wherein he la­boured,Ʋerse. 29. signifying a labour with wearinesse, till he had spent his strength: as Esay saith of our Sauiour CHRIST, that he spent his strength in his Mi­nistery.

Doctrine And further the Apostle contents not himselfe with that, but saith he striueth. This is the duty of a good Minister, to labour continually, and therefore he is compared to a husband-man, that winter and sommer neuer ceaseth: and this labour must be with paines, and therefore compared they are to haruest­men, that labour in the heat of the Sunne.

Another similitude he vseth, that he striueth, taken from lawyers and counsellers at the bar, and from souldiers with their enemies. Where he noteth the duty of the Minister, not onely to labour in doctrineNote. and admonition, but also to set himselfe against any thing, that may let and hinder the Gospell. And therefore it condemneth those, that content them­selues with deliuering the word: for that is not enough, but they must labour to preuent, by all striuing, that which may arise and hnider the Doct­rine deliuered.

Last of all he sheweth that the Lord blessed his [Page 103] labour in the ministery and prospered him, which howsoeuer the Ministers cannot alwaies looke for so full a blessing; yet the ministers haue this to looke vnto, and whereof they may be sure, that they bring the sweet sauour of CHRIST vnto God, whether in the saluation, or in the condemnation of them, that heare them.

The duties then of the Minister are 1. to preach CHRIST, secondly to doe it with faithful­nesse, wisedome, and diligence. Thirdly to striue, and struggle, vsing all indeuour to aduance the kingdome of their Master, and to hinder the pro­ceedings of the Deuill against it.

The 14. Sermon.

WE haue heard in the former chapter how the Apostle hath deliuered a short sūme of the holy Doctrine of the Gospell, re­commending the same by sundry argu­ments, some drawne from the excel­lency of the Doctrine and from the matter of it, [Page 105] CHRIST, and from his owne Ministery, faithful­nesse and dilligence.

Now he entreth into another doctrine, for hauing set forth the excellency of the doctrine, hee now set­teth forth the remedies of certaine errours, which might haue ouerturned them from the doctrine.

And first in these verses (as before hee had made a preparation) so now he maketh another preparation, for the conuincing and reprouing of those errours that were risen vp among. For wee know how wee are cleaued vnto our errours, and corruptions, and how hardly remoued from them: And therefore the Apostle doth here by this Preface lance (as it were) their hearts, by shewing them his exceeding care and loue towards them.

As if hee should say: That which I said of myVerse 1. grieuous labour and strife for all men, is truely vere­fied of you: for I would not haue you ignorant of the great a gony and strife, that I haue for you, and for those that are in the Church of Laodicea, and others about you in the country of Phrygia, notwistanding that they neuer did see my person.

2 And my care and thought is, that through the Prea­ching of the Gospell, you might be comforted at the very heart, by a knitting, setting together, and com­pacting of your minds through loue one to another, and through all aboundance of perswaded vnder­standing, and acknowledgement of the mystery of God, that is to say, of the Father, and of CHRIST.

3 In which CHRIST are all the treasures of wise­dome and knowledge treasured vp, but yet hidden from the naturall man.

4 The drift of all which commendation of the Prea­ching of the Gospell, and of CHRIST, whom the [Page 106] Gospell doth Preach, & set forth vnto you is, that no man by apparant and perswasible speeches do trans­port you.

5 Where if you aske, how I, that neuer saw you, should be thus carefull of you, and should care for you so much, that neuer came to see you? know, that although I be absent, as touching the flesh, yet I am present with you, as touching the spirit, reioycing to see your good order and pollicy of the Church, cau­sed from the soundnesse of faith, which is towards CHRIST.

6 Wherefore as you haue receiued the Lord Iesus Christ, so let it appeare by your conuersatiō, as in al o­ther things, so in holding fast the truth of the Gospel:

7 Being rooted and builded vpon in him, & strength­ned in the faith, according as you haue bene taught of Epaphras: abounding in the same faith, and that with thankes-giuing, for the mercy you haue recei­ued in CHRIST. This is the sence.

The parts are

• A particular declaration of his care for the Colossians, together with
• An exhortation to care for themselues, that they be not caryed away, with any wind of false doctrine, contrary to that he hath de­clared, and which they had learned of E­paphras.

The sum wherof is a preparation of the hearts and minds of the Colossians, to receiue the rebuke, & repre­hension touching the errour & corruptiō among thē.

First, here is a declaration of the Apostles great care towards the Colossians, & others of their neigh­bours countries, Phrigia and Laodicea.

Secondly, an exhortation that they should haue care of themselues. For the first, here is an application [Page 107] of all, that he had spoken before generally, that he tooke them to witnesse, that the care and loue which hee had, was to them-ward.

Doctrine So that it is necessary that the Minister should haue the loue of the people, & make knowne vnto thē hisNote. louing affection, before his reprofe can settle in their hearts, it is necessary that the perswasion, that hee doth it in loue, be entred into them.

Of the great strife and agony: A similitude taken frō the custome of the Country, where at certaine times there was a great meeting to wrestle & run for ma­stery: So that as they, which did venture this strife, vse all their strength and might to get the mastery, and so likewise in dangerous fight, which they had euen to bloud. Hereby the sheweth the exceeding paines and great care he had for them; & therefore the Apostle, besides the outward thing of banishment, scour­gings, shipwracks, &c: had also a great troupe of enemies within: viz: his exceeding cares, which he tooke, that troubled him exceedingly. His care ap­peared not onely in earnest prayer continually, but in writing, exhorting, & perswading thē to continue & go forward, &c. And these cares he cōpares to an ar­my or troupe of enemies which met with him & con­tēded with him, such was his care: And no doubt, that seeing his charge was through the whole world, it must be great. For as the Church is said to trauell inReu. 12. 2. bringing forth children, so the Apostle, trauelling of so many, euen through the whole world, it being cō ­mitted vnto him, must needs haue great care & paine.

Heere wee see the exceeding loue of the Apostle, that seeing he was absent and had neuer seene them, nor they him, yet his care was so great he commen­d [...]th his exceeding loue. For the sight of misery [Page 108] doth greatly increase the affection & care, the eye, & the eare beingthe dores by which pitty enters in. The cause wherefore he cared was that they might be cō ­forted in spirit. Now in so much as his care and loue apeared by his writing, which cōsisted of the Gospel: Doctrine It sheweth that there is nothing in the world, that ministreth sound comfort, but the Gospell. For as for pleasures, wealth, good-cheare, &c. they bring no sound cōfort, but are like to a flame, that is soone out▪ or smoake in the top of the chimny, that soone vani­sheth away, or like the fat of lambs, that when a little heate of affliction cōmeth, melteth. But the cōfort by the Gospell standeth by one in all affliction; yea in death it selfe, it is a continuall feast. And therefore in Mat. 22. 2. the Kingdome of heauen is compared to a Feast; yea to a Kings feast at the mariage of his son, where no delicate fare can bee wanting, but by his commandement will bee brought. So S. Iohn saith:1. Ioh. 1. 4. Acts 2. 46. This we write that your ioye may be full. In the Acts we reade, that those that were called, though they were ha­ted of all yet met together, & participated in eating of meate, and did eate their cōmon meate with great ioy. This is vsual in the Acts, that where the Gospel came, was great ioy and comfort: and therefore when Phi­lip came to Samaria, they receiuing the Gospel, wereActs 8. comforted. So that that comfort which is in sin, as a­dultery, &c. is wretched, & the beginning of sorrow, & that which is in lawfull outward things, is but mo­mentany, But this peace which Christ giueth, is con­stant. My peace (saith he) shall neuer be taken away.

The first cause of this cōfort that we receiue by the gospel, is the knowledge of the truth of the Gospell, as hath bin deliuered in the chap. before: for it is a no­table cōfort when a man knows which is the word of [Page 109] God & what God hath cōmanded, it is a comfort to doe it when he knoweth it is commanded by God, and contrariwise it is a comfort, when it is knowne what is forbidden.

Whereas on the contrary, to the children of God it is a great anguish to be ignorant what to doe in Gods seruice, and what course to take, which might be pleasing vnto God.

Secondly not onely knowledge, but perswasion, which next followeth, to know that the promises shall come to passe, and the threathings shall be per­formed, to be assured of it.

Thirdly, but especially acknowledgement is mat­ter of most singuler comfort, when he not onely knoweth and is perswaded, but applieth it to him­selfe: this is notable comfort, for what profit is it to a man to know this is good for him, and hath it not: to be in a dungeon, and to know the Sunne-shineth. and yet to haue no light, and to be an hungry and to know there is meat and bread, and yet to haue no part, this is rather matter of greater grief.

An other cause of comfort is loue, which is com­pared to the iointures of the artificers, that when they build any house, by the ioints they set all the parts together; Or rather to the ioints of the body, wherby euery part being ioined are in peace, where­as if one be out of ioint, it is a paine to all. So is the ioyning of Christians, by a true louing affection one towards another. In whom are all the treasures of wise­dome Ʋerse. 3. and knowledge hid. Hauing commended the Gospell, because it brings wonderfull comfort by wisedome and knowledge, now he sheweth where they are to be had, viz. in CHRIST, in whom are hid all the treasures of his father viz. touching his [Page 110] manhood, whereof here it is spoken, which is for vs, who from his manhood receiue the graces of God, flowing and running from the head to the ed­ges of the garment. And in his manhood are all the graces of God, though not infinitly, yet so farre as the manhood can comprehend, perfectly laid vp in CHRIST. For he hath all the graces we haue need of, and therefore the Gospell hath all, so as here is a conuerse reason, for CHRIST hath all, therefore the Gospell hath all, and contrary, the Gospell hath all the graces of God necessary for vs, therefore CHRIST hath all. For whatsoeuer the Gospell hath, CHRIST hath, and we receiue from him by the Gospell.

This confuteth the Papists, who will haue vs to haue any thing from cannons, decrees of Popes &c. But the Apostle saith that the Gospell hath all wise­dome and vnderstanding because it hath them from CHRIST.

Hidde. Which sheweth that these graces of God are hid from all creatures, yea from the Angels them­selues, and therefore they labour and bend, euen with paine (if it were possible) stooping to see into these mysteries.

This secret and hid wisedome of God we see in this. For 1. it seemeth a strange thing that all men should fall and become the membres of Satan, and yet that out of Satans hands he would take his children, this was a strange thing, and a wonderfull mistery, and wisedome, to shew his loue to them the more 2. It is a strange and a hid thing that God should giue his Sonne to dye, yet it is a singuler mistery, to shew the hatred of sinne, and loue of his children, that he abased his sonne for their sake.

3. Againe it is a strange thing, that God should suffer his children to be afflicted in this life, and the wicked to haue ease and peace; and the godly to go to heauen, by hell, to honour, by dishonour &c. But it was that they might know their owne infirmities, and also the better haue a feeling of the comforts, that it might be the sweeter. 4. Againe, a great mistery that the Lord, to the building of the excellent worke of the Church should choose such weake instruments, and such poore meanes, as fisher­men &c.

But it is that in their weakenesse his power might be manifest. 5. Againe it is a strange mistery in the manner of the deliuery of the Gospell, not in eloquence of men, but in a plaine stile, that as well the Maid at the mill, as the Prince in the Throne might vnderstand it. But it was that none might im­pute it to the excellency of the tongue.

The 15. Sermon.

WE haue heard how the A­postle hath entred into the commendation of the Gospell by many proper­ties and effects in it. And last we heard that it is matter of singuler com­fort vnto the people of God. And also that it is a mistery hid in all ages, and in this, but onely to the children of God.

There we haue handled that it is a perfit doctrine leading vs the right way whither the Lord calleth vs. For in the Gospell of our Sauiour CHRIST is laid vp vnto vs all the treasures of wisedome and knowledge being onely found in him. And therefore the Apostle 1. Cor. 2. would be knowne of nothing1. Cor. 2. 2. amongst Gods people, but of CHRIST and him crucified, and therfore in him are all the treasures of wisedome and knowledge hid: And the woman Iohn 4 saith, the Messias shall tell vs all things, which [Page 113] our Sauiour CHRIST confirmeth: saying, I am hee: And therefore Ioh. 14. hee professeth that hee had taught to his Disciples the whole will of God. And 1. Cor. 11. what the Apostles receiued they gaue all to the people, and therefore all wisedome and know­ledge is hid in our Sauiour CHRIST, and reueiled to vs in the Gospell, whereby he is brought vnto vs. And therefore this is a notable commendation of the Gospell, which is able to perfect a man of God, who2. Tim. 3. 17. is to teach the people the will of God. And if the word of God is able to make perfect a Mini­ster, then much more the people, it being needfull that he should haue more then they. Which hee pro­ueth by the effect, that the duty of the Minister is to teach the truth, and confute errours, which the word will perfectly minister vnto him. And further to ex­hort the good, reproue corruptions, and dehort from that is naught. And therefore howsoeuer the Papists will not deny that it is a perfect word, yet wil they haue the Canons of Councels, & decrees of me [...]. But the perfection of the word appeareth heere to haue no need of mans inuentions.

It is hid) viz: in CHRIST who is the bosome of his Father, and therefore onely can reueale the will of God his Father.

And howsoeuer a naturall man cannot deny the truth of the Law, yet not Adam himselfe in his inno­cency was able to see the mystery of the Gospell, nor the Angels themselues, though more excellent, yet could not without seeing and stooping to behold it, vnderstand this secret Mystery.

Here the Apostle incerteth an exhortation: There­fore take heed that no man deceiue you, with probable and likely speach: which may seeme at the first to haue a [Page 114] faire shew. For this is a mystery and hid thing, and therefore not seene at the first: Yea oftimes it comes to passe, that a lie is more probable and likely to be a truth, then the truth it selfe. Example.

The fruite that groweth now in Sodom hath a more excellent shew then other fruit, and yet come to feele it, it goeth to froth & wind, & that loathsom. Againe, in gold, before it be tryed, that which is not gold may haue a greater coulour and shew then the true gold. And therefore men are not to look vnto the eloquent words and fine speeches, and that men carry the mat­ter away smothly, without any regard of the sound­nesse of the matter: For hence it commeth to passe that men are led away into errour: And the danger is not onely when false doctrine is deliuered, as here it was, but euen when false doctrine is not deliuered, as among the Corinthians, where they did only with elo­quent & braue words mount aloft in their eloquēce. And therefore the Apostle doubteh not to call them false Apostles: For when as men respect the wordes, and haue little respect vnto the matter, and are led away by euery wind of doctrin, there is a seducemēt. The Apostle then teacheth vs, that no mans learning, authority, eloquence, should draw vs to beleeue that is spoken. For not onely eloquence, but authority, & honour doth carry vs vsually away. But the Apostle saith, let no man deceiue you: and therefore Gal. 1. Though an Angell from heauen Preach any other doctrine let him be accursed: or after any other way: for as the matter which he Preached, viz: the Crosse of Christ, is low and base in appearance, so must the manner of the deliuering of it bee.

Obiection. Obiect. Whereas the Apostle had spoken of his care, strife, and wrestling for them, they might say [Page 115] that he had no such care as he pretends, because hee neuer came to them. This secret obiection he answe­reth,Solution. that he is alwaies present with them, which hee doth by a distinction of presence, viz: not bodily, but a spirituall presence. Which speech is vsed to the Co­rinthians, 1. Cor. 6. who reprouing them for that being bodily present, did suffer the incestuous person with­out excommunicating him: and therefore saith, I pre­sent in spirit do bid that he should be excommunicated. ThisNote. presence is not in regard of the substance of the spi­rit, for that is in the body, & cannot be in two places, no not the Angels, though nimble and swift, but one­ly God is in all places. And therefore is meant, by the spirit, that he is present with the faculties of his mind, viz: in vnderstanding their estate, and in his affection and will, viz: his loue and care.

So that wee see the presence of the children of God is other then the presence of other men, euen with those they neuer saw, if they be in good estate, to vnderstand and reioyce, and praise God for it: If they be in distresse to grieue and mourne for them, & to pray for them. Let vs then examine our selues, why we desire to heare for newes out of other countries? Is it for this end? We see Nehemias being at the KingsNeh. 1. 2. 4. Court, when men came from Ierusalem, by reason of the wicked, which troubled the people, he asked how the Church of God did, & vnderstanding the misery of it fell to fasting: So are we to do; to enquire of the Churches of God, to the end, that wee may reioyce for their good, or be sorrowfull for their euill.

Reioycing: Seeing by the eyes of his mind and con­sideringVerse 5. their good order he reioysed: So that the vn­derstanding, and seeing, is in the minde, which must go before reioysing in the will and affections which [Page 116] proceedeth from it: So that we see that howsoeuer the children of God, haue many causes of sorrow, yet they haue more occasions of comfort, then the wicked haue.

Good order; viz: the good gouernment and dispo­sition of the Church, as is the disposition of an army: So that in that they had a good order in the Church, it did his heart good: And then, in that it is said to be set and disposed as an Army, therein also is further matter of reioycing. So that here we see in a Church is matter of ioy, when the gouernment of the Sonne of God is there, and also when it is practised: So that where the order of our Sauiour CHRIST is not, there can bee nothing but confusion, and disor­der. Moses, though a man instructed in the willNumbers 1. of God would not himselfe giue answere concerning the peoples comming to sacrifice, yet would not himselfe giue order vnto them.

And we see, because the Arke of God was carried in a cart, not by the Priestes, which the Lord had appointed, the plague beganne to breake on the people.

Againe, when as the Arke did shake, and vzzah being but a Leuite, not a Priest, did but touch the Arke, which none but the Priestes might doe, yet because hee brake the Lords order, is smitten with death.

Heere wee see what Church is a happy Church, viz: that which hath the doctrine and word of God, & the Sacraments sincerely deliuered & administred. After the Apostle hauing spoken of his own cre, he commeth to the care of the Colossians, exhorting thē as they had receiued, so they walk in that they had re­ceiued. Two things then are necessary, viz: what wee [Page 117] receiue, viz. not the doctrine of Antichrist insted of the doctrine of CHRIST, not the doctrine of er­rour in stead of the truth. And secondly that hauing the doctrine of truth that we walke in it.

Walking being an ordinary speech in the Scrip­tures. viz. as a wayfaring man not to sit still, or goe backeward, but to goe forward in that way.

The manner of walking is, first that they be rooted, and secondly that they be knit, viz. that they be con­stant and stedfast: before in the former chapter he said that they should be setled, which cannot be easely moued, and to be grounded.

Here he vseth two other excellent similitudes, first to be rooted, taken from trees, not like to reeds shaken with the wind, but like the Cedars, or as in Esay the Okes, which cannot be remoued. And our estate, if rooted in CHRIST, is farre better then the tree, where as if we be not truely groundedNote. in CHRIST, our condition is worse then the tree: for the tree being cut will spring vp againe, and be­ing planted to an other plant will grow againe, but as one of the friends of Iob saith, if they be once gone and remoued, they neuer rise againe.

But the children of God can neuer be displanted,Eph. 1. 4 being set before the beginning of the world in Gods2. Tim. 2. 19. election, which is a sure foundation neuer to be rai­sed and confounded.

And he saith built, viz. grounded on CHRIST,Ʋerse. 7. and therfore shall neuer be seperated from him. Whereas if we be not built on CHRIST our causeEzech. 18. is more miserable. It must be stedfast by faith in CHRIST.

So that one quality, is, to be grounded and con­stant: Another is that we abound, viz. not stand at [Page 118] a stay, but it is required that we runne ouer, as a vessell filled to the top. So that we ought not onely, not be drawne away by euery wind of doctrine, but we ought to increase in grace; and therefore our estate is compared to the estate of a man, that is first a child, then a yong man, then in the perfect age.

Lastly is set downe thankfulnesse to God for the benefits receiued, and therfore we should not be forgetfull of them, but cary them al­waies in remembrance: which thanck­fulnesse must appeare by our obe­dience in walking in the com­mandements of God, and in the continuall practise of our loue to God, and to our bre­thren.

The 16. Sermon.

THE Apostle hath in the words before in this chapter made a way to come to the princi­pall point he purposed. And first he testified his care ouer them, and moueth them to haue care ouer themselues, and that they should take heed of being caried away by any probability and likenesse of speech. Here he particulerly layeth it downe what he would haue them take heed of; as if he should say.

8 Looke about you by a sound knowledge of the truth, least any of what opinion of learning, or ho­linesse whatsoeuer, by either shew of reason com­ming from the braine of men, which hath receiued strength in that it hath bene receiued from hand to hand, and yet is nothing els but a vaine deceit and [Page 120] sleight, or els by the ceremonies of the law, where­with as by certaine rudiments, or A. B. C. the people of God (as children) were trayned to this per­fection of doctrine, which now hath shined out vnto you, do vanquish you, and driue you before them as prisoners fast bound in the chaines and ma­nacles of errour. Yea take heed of any doctri­ne whatsoeuer that either taketh any thing from CHRIST, or doth place any the least iot of salua­tion other where then in h [...]m.

9 For seing that in the humane nature of CHRIST, the fulnesse of the God-head doeth personally so rest and abide, that both the natures of the God-head and the man-hood make but one CHRIST: what is there needfull for your saluation, which you may not haue abundantly in him?

10 Considering especially that this fulnesse of all graces, which is in him, he hath not for himselfe, but for you, which of his abundance is ready to fit you with all whatsoeuer you haue need of to salua­tion. And the same CHRIST, howsoeuer sometime a litte inferiour to Angels, as towching the humilia­tion of his man-hood: yet now, euen according to his man-hood, is head not onely of his Church (as is aforesaid) but of all powers and principalities which are in heauen, whereby may appeare your errour, which worship Angels. The sum is an exhor­tation, which the Apostle giueth to the Colossians to take heed they should not be deceiued by any false doctrine, and the reasons, and grounds,

The parts are.

• Exhortation not to be deceiued by Philoso­phy, and the beginnings.
• The reason: because if they be led away they are made a prey.

Againe they should haue nothing in CHRIST, in whom is all fulnesse, and though he was man and inferiour to the Angels, yet now, and as he is God he is aboue them all, and head of them all.

See, or take heed: Here the Apostle first teacheth that a man must haue a sound knowledge and vnderstan­ding in the truth of God, for he speaketh not of the bodily sight.

Doctrine Doctrine. It belongeth to all men and all women euen to all Gods children of what sort and condi­tion soeuer they be; (in spite of the enemies of Gods truth the Papists;) it is required at their hands and commanded, that they should know and beare a­way the word of God.

And they must grow in knowledge, for they are not to stand at a stay, for as they must grow in zeale, so also must they doe in knowledge, for better haue no zeale, then zeale without knowledge, which is most dangerous, as a wild horse. And therefore it is that Dauid, though a wise man, yet standeth much on this point.Psal. 119.

And if we must proceed in godlinesse all our life, so also in knowledge. It is necessary that we haue3. Part. knowledge to the end we may be able to be defen­dedGal. 1. 2. Tim. 3. 8. against the subtilties of the false teachers and deceiuers of the world, who are compared to in­chanters Iannes and Iambres which withstood Moses before Pharaoh, it is necessary that we haue know­ledge to the end we be not blinded by them.

He biddeth them take heed of Phylosophy, which is a glorious name, signifying the loue of wisedome. But the Apostle doth not take away the vse of Philo­sophy. For if it be well vsed, it is a good hand-maid for to help the Ministers, if so be it be not vsed to [Page 122] make a glose, and a shew to the world. But here that Phylosophy is condemned, which repugneth theNote. word and Gospel of God, for so far forth as Phyloso­phy will as a hand-maid wait and attend on the word of God to further the Ministers, so long it is com­mendable, and a good help to further the Ministers in the word of God.

But when as Phylosophy doth rise vp to go hand in hand, or as Hagar to her Mistris, to goe before the word of God, then it is to be condemned, and cast out. And the reason, that Phylosophy is to be taken heed of, is by reason that there is deceit in it, as we see in naturall Phylosophy, that Ex nihile-nihil fit, of no­thing nothing is made.

This is contrary to the word of God. Againe in morall Philosophy. They say that if there be not free will, why should there be punishment, but this is to be taken heed of. This condemneth them, which to excuse their mingling of the word with Philosophy, they say they doe but as the children of Israel did, which rob Egipt of her Iewels, or be as Moses who was skilfull in all the learning of Egipt, as the school­men, Papists & others doe. But they doe nothing but rob them of their botches and biles. The reason that Philosophie doth deceiue is, because it com­meth from the braines and inuention of men.

An other thing the Apostle willeth them to take heed of, is, of the elements of the world, which were the traditions of God. For might they say if you will not haue vs to deale with the inuentions of men, will ye deny that we should vse the decrees of God, as the traditions of the law? Here we see whom the Apostle had to doe with all, viz. such as ioyned with the Gospell the inuentions of men and Phy­losophy, [Page 123] and the ceremonies of the law. The same doe we deale withall, viz. the Papists: for though they confesse CHRIST &c. yet because they ioyne the traditions of men & ceremonies which the Gos­pell will not admit, therfore we are not to ioine with them, but to oppose against them, as the Apostle did.

The reason why the Apostle sheweth they should not be bound vnto the traditions of the law: Because the ceremonies of the law are the elements, as it were the A. B. C. wherein children are to be taught. Now it is no point of a good scholler to be alwayes in the A. B. C. so we must not alwaies be babes in Christi­anity, for those were the shadowes of that truth, which now is, and therefore these are the dayes of restauration, and perfection.

Now then if we must not haue these ceremonies, which God had appointed, but that CHRIST must be preached simply and barely without ceremonies: much lesse are we to vse the traditions and ceremo­nies of men, which the Papists religion doth wholly consist of. Indeed there is a doctrine in the ceremo­nies of the law, which is perpetuall, but the ceremo­nies themselues is at an end.

Perswading them not to be caried away by false doctrine he sheweth perticulerly what: viz. Philosophy, and the elements, and in summe what soeuer is not according to CHRIST: now he rendreth the reasons, why they should take heed, first, because they should be mad [...] a prey: To whom?

1. To those, that deceiued them: Secondly then to Satan: and therefore they had need to watch, for if a man feare his house shall be rob­bed, will he not watch? then much more ought [Page 124] we to take heed and watch, least we be a prey to these enemies.

For as when the Romans in triumph hauing their captiues, lead them at their chariots tailes, so if we be deceiued, we are led at the tailes of those, yea of the deuill himselfe, and as our Sauiour saith, Iohn. 10. the theefe cometh to make a spoile.

Another reason, to be wary, because they are not according to CHRIST.

Doctrine Doctrine. Here we may know what an errour and false Doctrine is, if it take any thing from CHRIST, and doe not attribute all sufficiency vnto CHRIST, for CHRIST, is our Teacher; Priest, and King: if he be our onely Teacher, then we must haue nothing but that which he tea­cheth vs, for he teacheth to his Church the wholeIohn. 15. will of his father.

And therefore we may know the Papists are deceiuers, which bring in traditions not according to CHRIST.

Againe, CHRIST is our Priest; And there­fore as it was the office of the Priest to offer sa­crifice, so CHRIST offered himselfe a sacrifice for our sinnes: he that bringeth in any other sacrificer is contrary to CHRIST.

Another office of the Priest is to pray for the people, and therefore they that bring in any other intercessor is contrary to CHRIST.

Againe it is the office of CHRIST to be King ouer his Church, to command, and giue lawes, and therefore the doctrine of the Pope to to be head of the Church, to giue lawes, to rule, command &c. is a false doctrine.

The reason why CHRIST is sufficient is, because the whole God-head is in our Sauiour CHRIST, yea the God-head of our Sauiour CHRIST is real­ly in CHRIST, and therefore hee is onely able to furnish vs of all: and therefore wee neede not any points of Phylosophy, or any ceremonies of the Law, to giue supply.

Here the Apostle dealeth as a good Teacher, that there being a controuersie betweene the false Pro­phets & him, they aleage one thing, he aleageth ano­ther: Now to confute them, he taketh a third thing wherin both agreed: So he doth also to the Athenians: For if he had aleaged the Prophets, they would haue made a mocke of him, and therefore he taketh one of their owne Poets. This is to be practised of the Mini­sters of the word.

Heere then the Apostle proueth that wee are ac­complished in CHRIST, For hee is made vnto vs1. Cor. 1. wisedome, righteousnesse, sanctification, and re­demption, and therefore hee is our whole accom­plishment, what then need we to seeke for any more or any other portion? And therefore Dauid saith:Psal. 16. God is my lot, my portion, and inheritance.

Now if any bee asked, if they will haue an inheri­tance, will they not haue it in a faire ground? they will say, yea: Then seeke it in CHRIST. This then ouerthroweth the going to Saints or Angels, to Pe­ter, or the Virgin. For though it were true, that go to Peter thou shalt not leese, if to the Virgin thou shalt not leese, which yet is most salfe; for they can­not help vs: But though it were so, that we might haue one peece in one, an other in an other, should we not rather go to CHRIST, where all our inheritance is laid together?

Lastly, hee is aboue all Principalities) viz: how­soeuer in his base estate hee humbled himselfe vn­derneath the Angels, yet he is the Head of them all, and aboue all Angels and Arch-angels, so that none of them are able to crosse his will, or controule him in his Kingdome.

The 17. Sermon.

WEE haue heard of the graces in our Sauiour CHRIST, of the fulnesse, perfection, and aboun­dance of them, and like­wise the Apostle entred into this, that all fulnesse of graces are in him, so they are in him, not for himselfe, but for vs. And therefore the Apostle proceedeth in the argument and in that point still, as if the Apostle should say, ye haue heard, &c.

11 Hauing all fulnesse and sufficiency in him: it fol­loweth that you haue that in him, you seeke out of him, which is the circumcision of the fore-skinne: who was circumcised not for himselfe, but for you. and in him you haue a more excellent circumcision then that you so greedily pursue. For that is made with the bodily hand of man, which can go no fur­ther then to the flesh: whereas your circumcision is made by the finger of God, which entreth into the heart, whereof one fruite is the putting off, of the whole body and masse of sinne, which riseth and buddeth from the carnall corruption of originall sinne.

12 Where if you reply that Abraham and other the godly Patriarkes and Fathers vnder the Law, had this circumcision of the heart: and yet notwithstan­ding receiued the outward cutting of the fore-skin for a seale of that inward circumcision. I grant: And therefore you haue for an outward seale of your in­ward cutting and purging of the corruption, the Sa­crament of Baptisme, a seale that with CHRIST you are buried to sinne, that sinne is truely mortified and deaded in you, that it should no more raigne ouer you, nor you should liue vnto it. Another fruite also of this circumcision, whereof Baptisme is a seale, is that with CHRIST you are raised vp to newnesse of life, through faith, which God hath wrought in you by the same almighty power, whereby hee hath raised CHRIST from the dead.

13 And no maruell if you haue neede of the same power to quicken you, which the Father declared in the raysing vp of his Sonne, seeing you also were dead in sinnes, shadowed and set forth by the cir­cumcision of the flesh, and are quickned together [Page 129] with him, in hauing all your sinnes forgiuen you.

The summe is a more speciall declaration of the fulnesse, and accomplishment we haue in CHRIST.

The parts are that in CHRIST we haue

• Circumcision inward of the heart, with the outward signe thereof.
• Because we haue
  • Sanctification.
  • Iustification.

Summe: That the Colossians and Christians haue no need of the circumcision which was in times past, and therefore we are to consider of

First the Sa­crament of

• Circumcision to Gods children in times past:
• Baptisme vnder the Gospell.

Secondly, of the notable fruits and benefites sea­led to vs in these Sacraments.

Heere we are to consider of the order of the A­postle according to the custome of the Scripture. For the Scripture vseth to set the handling of those last, which were named first, and the handling of those things first, which were named last, and therefore the Apostle hauing spoken of, & named Phylosophy first, and then of the rudements and ceremonies: hee first speaketh against the ceremonies of the Law, and because circumcision was most stood vpon, and chiefly regarded, therefore the Apostle doth speake of circumcision.

For circumcision was especially commended in the Law, as that which was performed by all, and was appointed as a badge vnder the Law, to distinguish the Church of God from the world, and therefore they that were not circumcised, were abominable, as Moses was in danger for his sonne vncircumcised: [Page 130] Exod 4. 24. Againe, because the circumcision was 400. yeares before the Law was, and therefore they thought it should not be abolished with the Law. But the Apostle answereth that we are, and neede not to be circumcised, because CHRIST was circumcised for vs, hauing no cause for himselfe to bee circumci­sed. Now circumcision is a note of pollution, but we are clensed in CHRIST. And a man is not to bee circumcised twice, but once wee are circumcised in CHRIST, and therefore neede not to bee circumci­sed againe. Further, we haue Baptisme in steed of Circumcision, and therefore it is not belonging vn­to vs.

Againe, he maketh two kinds of Circumcisions, outward and inward: The inward is the circumcision of the heart: The Lord circumciseth the heart, &c. AndDeut. 10. 31. therefore the Israelites bragged of this, that they were the circumcised of the Lord; this is our boa­sting that the Apostle saith: We are glad of this, that Heb. 6. the hardnesse of our heart is taken away, our reioysing is the circumcision of the heart.

So also there is two sorts of Baptismes, for which cause the Apostle saith: Among the Principles of reli­gion, wherein euery one is to bee instructed, nameth the doctrine of Baptismes i. inward, and outward; for as the Circumcision was inward and outward; And therefore it is that Stephen according as the ProphetsActs 7. vsed, vpbraided them: Oh yee stiffe-neeked and vncir­cumcised: because though they were circumcised in body, yet not in heart.

It were a strange thing, if a man should say, menNote. now that haue come to Baptisme, that they are vnbaptised, and to those that come ordinarily to the Sacrament of the Lords Supper, that they neuer re­ceiued [Page 131] it, and to those that come to heare the word and prayer, that they neuer did it, viz: they neuer effectually did it, in regard that they haue not done it in heart, in that they haue not forsakē their vnclea­nesse and loosenesse of life.

Nay rather it may be said of them, that they haueNote. receiued the Sacraments, as seales of condemnation, and the word as a testimony of their iudgement, and prayed to pull the vengeance of God vpon their heads: And therefore wee are to looke, that as they haue the outward, so we labour and feele to haue the hand of God inwardly in reforming vs, and renuing vs, and working grace in our hearts.

The fruite of Circumcision and Baptisme, is the putting off the body of sinne. It is the vse of the Scripture to compare sinne to filthy garments, or na­kednesse, Apoc 3. Buy of me garments to couer thy na­kednesse: So it is with vs, that if we haue not the righ­teousnesse off CHRIST, we are naked, or else clo­thed with the ragges of sinne: And therefore as men are ashamed to come into the presence of others na­ked or in filthy ragges. For as Ioseph might not comeGen. 4. 14. before the King, before his prison clothes were ta­ken off. And are we not to be much more ashamed, to come into the presence of the Lord in our sinnes, which are farre more loathsome to God, then any filthy ragges to man?

Againe our state of Christianity is compared to a1. Cor. 9. race, which was vsed among the Romans, where in their exercises, to the end they might be more light to runne the race better, or to do any other exercises, they vsed to put of their cloths, so far as with honesty they might, that they should be no burden or hinde­rance vnto them: Euen so sin being a greater burden [Page 132] then any clothes to hinder our race, is to be cast off.

By flesh the Apostle meaneth the naturall and ori­ginall corruption, viz: the proanesle and readinesse to all naughtinesse, and vntowardnesse, and vnfitnesse to any thing that is good.

And by the body is ment the fruite of it.

By flesh is not meant that the creature it selfe is this filthinesse, for that is a creature (for then CHRISTS flesh could not be pure) but it is meant the spiritual corruption and infection in the body and soule ioyned together.

In that sinne is called the body of sinne, it noteth,Note. that euery one hath in him, or about him, A Body of sinne: So that looke how many members of the bo­dy euery man hath, and how many powers of the soule, so many instruments of sinne: it noteth that whatsoeuer part or facultie is in a man naturally, is nothing but a lump of sinne, his hand a hand of sinne, his foote, eie, &c.

Therefore chapter 3. mortifie your earthly members of sinne, filthinesse, vncleanesse, noting that vntill our members bee mortified and renued, they are members of sinne and vncleanesse: Yea they are wea­pons of vnrighteousnesse, which vntill they bee purgedRom. 6. and cleansed, tend onely to the hurt either of our selues or others.

Here then we may know that we are truely bapti­sed and haue the true circumcision of our Sauiour CHRIST, if wee daily labour more and more to cut off the members of sinne in our selues, whereas if we continue in sinne, and go on more and more in our sinnes after Baptisme, then wee may assure our selues, we haue no part in CHRIST, and our Bap­tisme is not profitable.

Obiection. Then the Apostle answers a priuie obiection. Why had not Abraham and the rest the circum­cision of the hart before the circumcision of the body, and yet it was needfull for them to haue the circumcision of the body as being the seale of the other? Why then should not we be circumcised?

Answer. Answer. True, they had the inward circumci­sion before, and the outward circumcision after, yet we need not the outward: for baptisme sealethNote. that to vs, which circumcision did to them: for there is but one seale of it: now they had outward circumcision, and ye haue baptisme, and need but one seale for baptisme doth sufficiently assure you of the inward circumcision.

Ye are buried with him in baptisme: Not that baptis­me doth it, but baptisme is the seale of our burying with CHRIST. For the properties of the thing signified, is often giuen to the seale: As in the Lords supper the name of the signe, bread and wine, is giuen to the thing signified, which is the body and blood of CHRIST. And baptisme is called the washing away of sinnes, for as water washeth the filthinesse of the body, so doth the blood of CHRIST, signi­fied by the water, wash away our sinnes. So here to be buried is giuen to baptisme, which is onely the worke of the spirit of God by faith in. CHRIST, which doth bury sinne in vs.

Baptisme doth represent our buriall vnto sinne, because, though it be not vtterly killed, so long as we liue, yet it is weakened. In the Rom. 6. it is said that we are dead, buried, and raised vp in baptisme, viz. baptisme sealeth all these vnto vs.

But it is to be obserued. That he maketh choise of the buriall onely, rather then the death, to [Page 134] signifie the truth and assurance of our mortification,Note. that our mortification is certaine, true, and without all dissimulation, it is indeed a hatred of sinne.

For as men may seeme to be dead, which are not so indeed, but if they be dead and couered, then we are assured they are dead indeed, so true mortifica­tion is here signified to be a true hatred of sinne.

And that was in times past notably set forth by the custome in the primitiue Church, their descending into the water, which signifieth death to sinne, and remayning in the water, their burying to sinne, and ri­sing out of the water, rising to righteousnes. So that here is shewed what ought to be true mortification.A simile. For there may be some in a swone or trance, which seeme to be dead, & yet reuiue againe, so there are many, that thinke thēselues dead to sinne, if they can abstaine frō some sinne they haue vsed before, & doe some good things they did not before, yet it doth not follow that they are therefore mortified: for they may doe it for some sinister cause, for hope of gaine &c. and after fall to it againe: and therefore it is necessary that there be a burying viz. that for conscience to God, for the feare of God, and loue of him, that he hath bene mercifull vnto vs, we mor­tifie sinne and walke in holinesse of life, to continue in it, which mortification importeth.

For he that continueth in mortifying sinne, heNote. onely is truely mortified: Therefore acts 14. 21. strengthened the disciples and exhorted them to continue.

Doctrine Here also we learne that baptisme is the same to vs, that circumcision was to the people of God vn­derVerse. 1. the law: where we haue to confute the wretched opinion of the Anabaptists, which will not haue anyAnabaptists Erre. [Page 135] baptised before they come to yeares of discretion: but if they vnder the Law, circumcised vnder age, then now we may baptise vnder the Gospell them that are Infants. Againe in the Parents, if one be faithfull their children are holy, and much more1. Cor. 7. 14. both being holy, sanctifie their children, therefore to be baptised.

Obiection. Obiection. But it is said that the Apostles baptised, it is said they baptised households, but no mention is made of children, they are not named.

Answer. Could they baptise whole households,Solution. and not baptise children. Againe, in that baptisme is the same to vs that circumcision was to the Iewes, why shold not our children be baptised, as theirs were circumcised?

This doctrine serues also against the Papists, thatƲerse. 2. thinke that children vnbaptised are damned. ButThe Papists errour con­uicted. that can not be, because there was no such thing to be feared of those that died before circumcision being the 8. day. For we see the Lord commanded that circumcision should not be before the 8. day, to the end that the children should be strong to abide the great smart of the wounds: now if as many chil­dren as died should be condemned, the Lord should haue prouided ill for his people, that for a small tem­porary comodity would depriue them of euerlasting life: 2. Sam. 12. Dauid before his sonne died, he had2. Sam. 12. 16. 17. 20. 23. fasted and laene on the ground; after he heard that he was dead, he rose vp, and washed his face, and she­wed himselfe comfortable, and did make profession that he should goe to him. Whereby it is euident he was perswaded he was in peace, whereas we see that he mourned for his sonne Absolom (Whom he loued as dearly) because he feared his condem­nation, [Page 136] for that he had liued and died wickedly.

Againe, if the children be vnbaptised, it is notNote. theirs, but their parents sinne, and should it be con­demned for the parents cause?

Againe, not the want, but the despising and contem­ning Gen. 17. of the Sacrament is dangerous. And therfore they onely that were despisers of the circumcision,Deut. 16. were to be cut off. Now the children cannot despise it, and if any despise it, it is the Parents. Besides, the Sacraments are notes of our saluation, and that sal­uation doth not depend vpon them, but vpon Gods fauour, and free election before all worlds.

We haue heard of the benefits we haue in CHRIST through, baptisme, to be the dying vnto sinne, and in sanctification. The last benefit we haue in baptisme, is the quickening of vs in CHRIST, which is the forgiuenesse of sinne and iustifica­tion. And therefore seing we haue both this iustification and all sanctification and dying vnto sinne sealed to vs in bap­tisme, it appeares therefore that all the parts of our reconci­liation are sealed to vs by baptisme.

The 18. Sermon.

WE haue heard how the A­postle doth propound to himselfe to refute two er­rours: one of vaine Phy­losophy, which appeared to men to be wisedome, but not true wisedome.

The other was that the Colossians had crept in a­mong them, such, which held the necessity of ceremonies. We haue heard how the Apostle amongst other ceremonies, which he confuteth, beginneth at the ceremony of circum­cision, [Page 138] which confutation he hauing entred vpon proceedeth in confuting the vse of the other cere­monies,Metaphrase. as eating of meats, drincks &c.

14 As by his death he hath gotten vs forgiuenesse of our sinnes: so by the same he hath blotted out the hand writing, which was a witnesse of our sinnes as of a det, where in we stood bound to God: which hand-writing standeth in the rites and ceremonies of the Law, which by his death is not onely blotted out, by the same nayles wherewith his blessed hands and feet were nayled to the Crosse, this as it were was nayled thorough and cancelled.

15 Neither is it maruell if by his Crosse these cere­monies are done away, seing vpon the same Crosse, he spoyled the deuill, and all the power and hoast of hell, and hauing disarmed them, he made open shew of them, triumphing vpon them in his Crosse, where­in they thought to haue vtterly vanquished and ouercome him.

16 Wherefore as by this meanes circumcision is taken away, so is likewise taken away all difference of meates and dayes.

Therefore as in CHRIST no man ought to condemne you for the vse of any meat or drinke, or in respect of a feast day, whether it be new moone or the three solēne Sabaoths: 17 so if any man either igno­rantlv, or malitiously condemne you, you shall not need to feare their iudgement, considering that these things were but shadowes, which haue no more place, CHRIST the body being come.

The summe is, the doing away of all the cere­monies of the Law by the death of CHRIST, and therefore of these, which the Colossians erroniously retayned.

[Page 139]The parts are the

• Effect of CHRISTS death in all the ceremonies of the Law.
• Application of that effect to the present errours of the Colossians.

The purpose of the Apostle is that because that the ceremonies of the Law generally are done away by the death of our Sauiour CHRIST, that there­fore the ceremonies, which the Colossians made con­science of, are done away.

Here we are to note first, the power of the death of our Sauiour CHRIST in taking away ce­remonies; secondly, the applying of that effectually to the perticuler estate of the Colossians, that they were in by reason of false Teachers.

For the first, the vse of ceremonies of the law wereSundry vses of the cere­monies. diuers. 1. To make a partition wall and seperation betweene Iewes & gentils, that neither should come one to other, till it should be taken away. 2. Another vse in them was to traine vp the Iewes being children, in the principles of religion.

Another vse here mentioned that they were a hand-writing, testimony, and a witnesse vnto the people of their sinnes, that they were bound vnto God.

For what meaneth their manifold washings, butNote. that they were excedingly filthy, and loathsome in the sight of God. And what was the killing of the beasts and sacrifices, but to confesse, that themselues were worthy to be slaine by reason of their sinnes? further their circumcision, which they bragged so of, did note the vncleanes of the whole man, because out of that part came the seed, which proceded from euery part of a man, and therefore all these were testimonies of the wrath of God due to them.

But the benefit we haue in our Sauiour. 1. our sinnes are taken away. 2. The hand writing is not onely blotted out but cancelled, for the same nayles, that went through his hands, perced the hand-wri­ting and ceremonies.

And therefore what iniuries should we doe to our selues, and what iniury to our Sauiour CHRISTS death if we should hold the necessity of them? For what is he, that hauing the det payd, will not labourNote. by all meanes to haue the writing cancelled?

Now it were a farre more foolish thing if the detter, when he had payd the det, would desire his creditor to keepe the bill still.

And this was not onely the sinne of the Iewes,He meanes (I take it) such ceremonies as are vrged as necessarie and parts of Gods worship. but now it is the fault of them, and farre greater, which will haue ceremonies in the Church, not Gods, but mans ceremonies, which are farre worse.

So that here, see the difference of Beleeuers, vn­der the Gospell and Law.

For howsoeuer the death of CHRIST wasNote. effectuall to them, while the Law stood, yet the obligation and writing was in Gods hand.

Obiection. Obiection. Why then, was the hand-writing in the hand of God. Answer. It was in the hand of theSolution. good creditours, and it was by Gods will that it should be so, to keepe them vnder: but now it is his will that they should be taken away, and therefore it is a fearfull thing in vs, that when God would haue it taken away, we will haue it remaine still in his hand.

Here we see that the children of God may haue assurance of euerlasting life, and their hope is a cer­taine hope, contrary to the papists which make it dout­full according to our cōmon speach But the Apostle [Page 141] saith: our hope cannot be confounded. The certainety ofRom. 5. 5. this hope the Apostle proueth both by that ou [...] sins are forgiuen, and the debt bill is put out.

Another reason the Apostle rendreth, is for that our Sauiour CHRIST hath vanquished the Deuill▪ the Prince of Diuels, called Powers and Principal­lities: For they were created strong and haue notEphe. 2. 2. lost much of their strength. This is taught by our Sauiour CHRIST Math. 12. The strong man, that is the Diuel, keepeth the house till a stronger cōmeth, which is our Sauiour CHRIST. When our Sauiour was vpon the Crosse, the Diuell assaulted him most strongly: For at his first entring into his MinisteryMath. 4. the Diuel tempted him fore▪ though he left him for a time, yet he came to him againe: But especially hee vsed all his strength to torment our Sauiour Christ vpō the crosse, whē the wrath of God was vpon him: that occasion he took to vex our Sauiour as much as hee could, which in the 22. Psal. which is the Psalme of the passion of our Sauiour CHRIST, the Diuel's compared to Dogs, to Buls of Basan, which tore his hands and feete, and compared also to Lyons, and to Ʋnicornes, so cruelly did they vse him. And yet whereas they thought to haue triumphed ouer him, euen in the very Crosse hee spoiled them and ouer­came them, and triumphed ouer them, and led them captiues.

And therefore wee see there is no cause we should bee ashamed of our Sauiour CHRIST, seeing hee hath ouercome, and we are conquerous in him, and therefore to boast in that, as the Apostle saith: Death 1. Cor. 15. where is thy sting? Hell where is thy victory?

And this is matter of comfort, that wee are to deale with one, that is maistred, & conquered alrea­dy, [Page 142] with one that is a coward, and therefore if we re­sist him, he will fly, but if wee giue place to him, thenIam. 4. 7. he will vse vs, and torment vs as a Tyrant. And there­fore wee are to take courage ouer him, being thus ouercome by our Sauiour CHRIST. For as the victory, which Dauid had ouer Goliah, was for all theA simile. people of God, so is the victory of our Sauiour not for himselfe, but for vs.

Thus much for the taking away of the ceremo­nies by our Sauiour CHRIST: The application of this doctrine to the Colossians followeth.

Doctrine. Doct. The office of a good Minister is not onely The Ministers duty. to deliuer the doctrine generally, for then the Colossi­ans had gone away without comfort, but hee must apply it particularly. And as it teacheth Ministers to deliuer and apply perticularly: So the people are to learne that they must be content to heare of perticu­lars, as of the generall: for will they say, let the Mi­nister teach of adultery, but let him not speake of me, but Nathan said to Dauid, Thou art the man, 2. Sam. 12. 7.

Let no man iudge you) i; If any man take this bold­nesse to condemne you for eating of those things, doing those things, let it not grieue you.

The meates which were forbidden by the Law were those which did not chew the cud, or which chewing it, had not clouen feete, &c. But now by1. Tim. 4. 5. Tit. 1. 15. Rom. 14. 20. the Gospell those things are left to our liberty, for if the word of God do teach vs, wee may eate it, then wee are to eate it, so it bee with thanks-giuing. For now to the cleane all things are cleane. And though this liberty be left vs, which was bought by our Sa­uiour CHRIST, yet it doth not take away autho­rity from Magistrates, for Nauigation, or by reason [Page 143] of want to abstaine from some meates at certaine times in the yeare.

For the Feasts and new Moone:) In the new Moone the Lord had commanded, in regard of the benefit which God gaue by the lights, they should haue Feasts.

Sabaoths) There were three great feasts in the yere: First, at Easter when came their corne in, wherein God commanded them to celebrate a feast of thank­fulnesse, and therein was the Passeouer celebrated.

Pentecost was at that time of the yeare, that the fruite of the Vines were gathered.

The third feast was of Tabernacles, when all fruits were gathered in.

This is not meant of the Lords Sabaoths: for it isNote. said Sabots not Sabaoth: Againe, the Lords day was neuer no ceremony: for it was before all ceremonies, euen in the beginning of the world, before there was need of CHRIST. And therefore the Sabaoth day heere is not meant: but it is yet to be kept wholly, and holily vnto the Lord.

Againe, our Sauiour CHRIST prophecying of the things that should come to passe 40. yeares after his death, willeth them to pray that their flight should not come as in Winter, so not on the Sabaoth Math. 24▪ 20. day, whereby the Lords exercises should be hindred, which might increase their griefe.

Last reason▪ because these were shadowes, and ther­fore to cease, now the Body was come. For our Sa­uiour CHRIST is the Body, & therfore what a mad­nesseNote. is it in men, that being desirous to looke vpon one, had rather to looke vpon his shadow, then vpon the person himselfe.

The 19. Sermon.

OF the false doctrine that the Colossians were bewitched withall, and infected by false Teachers, there were two kinds: One which came of the inuentions of the braine, and wits of men: The other were those ceremonies which were once Gods ordinances, enioyned by Moses, as the ceremonies of the Law. And first we haue heard how the Apostle hath confu­ted those errours, which were concerning the main­taining the ceremonies of the Law: Now he setteth himselfe to confute those errors which were of mens inuention. As if he said:

Hauing spoken of the Elements of the world, [Page 145] which are the ceremonies of the Law, I come now to the vaine Philosophy, I gaue you warning of. Against the which obserue this rule: First, that you giue no man (of what shew soeuer) this power ouer you, that for his owne lust, in matters pertaining to God, hee vsurpe authority, howsoeuer the doctrine hee brings, carry a shew of humility. As for example those that teach the worship of Angels, as meanes to come the more easily vnto CHRIST: in which thing what do they else, but thrust themselues into things, which they neuer knew, onely grounded vpon a proud conceite of their fleshly minde, notwithstan­ding their great pretence of humility?

19 Which errour ought so much the more to bee ab­horred as they, that are infected with it, doe not (indeed, whatsoeuer they do in word) hold CHRIST fast, which is the Head of his Church, of whom the whole body as it were by ioints and bands being fur­nished,Ephe. 4. and compact together, is both nourished and increased, with that increase, which God both alow­eth, and is giuer off.

The summe is to condemne the doctrine of mens braines.

The parts are

• Against doctrines of mens braine, namely the worshipping of Angels.
• The reason against them.

The summe then is, to set forth vnto vs how they ought to beware of the doctrine of men, taught by mens owne heads, as namely the doctrine of wor­shipping of Angels, which is set for all others.

First of the errours, which was among the Colos­sians, which they were infected withall.

Secondly, the reasons the Apostle vseth, to ouer­throw, knocke in peeces, grind to powder, this, and all other such errours.

First, for the worshipping of Angels, wee are 1. to know that God onely is to bee worshipped, that is with a religious kinde of honour and worship. Indeed there is an honour and worship giuen to Ma­gistrates and superiours, but that is a ciuill honour, And therefore Deut 6. Thou shalt worship the Lord thy God, and not other idoll gods: And on that our Sa­uiour CHRIST gathereth this conclusion, Thou shalt serue the Lord alone: A manifest example of thisMath. 4. 10. Reuel. 22. 8. 9. wee see, Saint Iohn, being a worthy seruant of God, who when the Angell, which God sent vnto him, had shewed him such glorious and excellent things, being ra [...]ished there-with, fell downe and wor­shipped the Angel. But the Angell being moued, saith: beware, take heed; hee cuts short his speech, as those that are moued with any thing. And hee gi­ueth him a reason, why he should not, for saith hee: I am thy fellow-seruant, for though my message bee glorious, yet I am appointed of God to doe it, and am his seruant, Hebrews 1. 14. The An­gels are ministring Spirits to serue, as the Sunne, Moone, and Starres, for as the Angels are Ministers to serue CHRIST, so they are to his seruants, bee­ing one with him, and therefore wee are not to serue them.

Obiection. Obiect. Whereas wee see oft-times of Angels, that appeared, as in the booke of the Iudges, the Angell, that appeared to Sampsons mother and Father, whenIudges 13. 15. 16. 23. they willed him to stay that they might worship him, hee bid them, and so in other places, therefore it may seeme Angels are to be worshipped.

Answere, But that doth no [...] follow: For wee areSolution. to consider that where any Angell was to bee wor­shipped, it was the Angell of the Couenant, theMal. 3. 2. Sonne of God: who though hee tooke vpon him a body to execute the function, hee was sent to doe by his Father, which body hee presently left off: yet hee appeared to the end that hee might signifie, that hee was afterward indeed to come, to take our nature, and to vnite it vnto him: And hee was to bee worshipped, being not a created Angell. But for the other Angels, they are not to bee prayed vnto. Con­trary to the Papists, who wretchedly abuse these pla­ces of Scripture.

And if the Angels may not, much lesse can or ought the Saints to bee prayed vnto. And if any, the Angels rather, who attend vpon the Saints of God to their good, but the Saints know not our estate, and therefore can helpe vs much lesse. And therefore Eliah saith to Eliseus, being to be2. King. 2. 9. taken away, hast thou any thing I should do for thee, tell it mee now, for after I cannot doe thee any good, And a further reason why they are not to bee prayed vnto, nor the Angels neither, because they vnderstand not our heartes: For wee cannot ex­presse our owne heartes, as Hannah could not ex­presse1. Sam. 1. 1. Cor. 2. 11. her griefe. The spirit of God onely doth vn­derstand.

The reasons the Apostle vseth: 1. Let no man (saith hee) take that authority ouer you, and iudge ouer you. Where hee taketh the similitude alluding to the custome of the Romanes, who in the sports of running▪ &c. had Iudges of the game, and whom­soeuer they iudged to be worthy had the Garland. But saith hee, Let no man bee iudge in your faith, nei­ther [Page 148] stand vpon any mans iudgements to beleeue that they say: For there is no man Iudge or Lord ouer a mans faith: 2. Corrinth: 1. 24. Wee are not Lords ouer your faith. This the Apostle rebuketh the Cor­rinthians, for that they suffered themselues to bee2 Cor. 11. 20. buffi [...]ed, by the false Prophets, viz: to become ser­uants vnto them in their soules, as to bee bound to whatsoeuer they said or taught, and so also became to bee seruants vnto them in their bodies: So was it in the time of Popery, when euery Sir Iohn Lacke­lattine, whatsoeuer hee said, all was beleeued. So is it in those, that will yeeld vnto the iudgements, and opinions of men in an errour, which is to admit a Iudge into the Church of God, whereas there is none but CHRIST alone. Iam. 4. 12. There is one Iam. 4. 12. Law-giuer, which is able to saue and destroy. And therefore wee are not to take mans authority in the word of God, and matters of religion, but to examine his doctrine, as the men of Berea did▪ Acts. 17. 11. And therefore let no man take that authority, as to desire to haue his word stand in matters of religion, neither are wee to giue this authority to any.

Heere further the Apostle taketh away their obiection, which come (they say) in humility, they would not presume to come directly vnto CHRIST, but by the Angels, as vnto a Prince wee will goe by the seruant: was not this a great humi­lity and meekenesse not to presume to come vnto CHRIST rashly? But vnder this shew the flesh doth maske.

Doct. Heere wee see that wee haue heard before: Doctrine. that vnder the shew of truth and godlinesse oft­times come fearefull and dangerous errours, and [Page 149] errours ofttimes haue a fayrer shew, then truth, it selfe. As the bayt that seemeth to the fish to be good meat.

And be it that it be humility, yet is it but a blind humility, which is broken out without the light of the word.

Doctrine Doctrine. That whatsoeuer hath not the word of God and is not grounded on the word, though e­uer so humble, it is ignorance. Rom. 8. 14. 23. IfIsa. 8. 20. not grounded on the Law and the Prophets it is sin­ne. This is one argument.

Another is, that this is not humility, but an intol­lerable pride and arrogancy. For what an arrogancy is this that a mortall man will take vpon him to talke of that he neuer heard of, of the word of God? A­gaine what a wretched arrogancy is it, for a mortall man to resist and contradict the ordinance of God! for as there is but one God: so there is but one me­diatour, 1. Tim. 2. 5. and if they will haue more, they must haue more Gods. This is the Apostles reason. For there can be no mediatour betwene God, and vs, but CHRIST alone. For he is most fit to be a daies man that can best agree with both the parties.

And who can be better thē our Sauiour CHRIST, for he communicateth with God in his God-head, which Saints and Angels doe not. And he hath grea­ter communication with vs in his man-hood, then the saints, for he is our head. This the Apostle hath a notable place for Rom. 8. If there be another me­diatour and intercessor, then there is another hath died for vs, and another fitteth at the right hand of God.

To returne to their pride. To make another Me­diatour is nothing but a proud thing. For is it not a [Page 150] great pride to doe contrary to the commandement of God? Iohn. 13. Peter when our Sauiour would haue washed his feet, he would not, but denied againe and againe, which though it seemed an humi­lity; yet it was great pride, not to obey the com­mandement of his master.

A greater reason he alledgeth verse. 19. Because they held not the head: all errours are dangerous: but this is most dangerous of all to take away the head, as which take away our Sauiour CHRIST. And therefore the Apostle Peter saith in the latter [...]. Pet. 2. 1. dayes shall come such, as shall teach pernitious Here­sies, denying the Lord: For as it is in the hurts of theA simile. body, those hurts though small, yet being in the vitall parts, as braine, heart, &c. do cost the life, whereas other great wounds will not: so it is in re­ligion, some errours doe not hurt the life of theNote. soule, but those that are against the head points of religion, kill the life of their saluation.

Whatsoeuer doth ouerthrow the foundation doth ouerthrow saluation: As in Popery, Idolatry, and worshiping &c. making another head of the Church.

And vnles it be of the God-head, all their doctrine is not onely errours, but a cleane apostacy: for they corrupt all other points. Indeed there be errours, if they held onely, and none els, as free will &c. They might be saued, but if they come to this, as to hold worshiping Angels &c. ouerthrowing the foundation, they exclude themselues, CHRIST he is the onely head of the Church, which conueyeth life to all his parts, and to appoint worship to any other is to take him away.

This ouerthroweth the Papists that will haue the [Page 151] Pope to be the ministeriall head which is a foolish thing. For as the head is the highest, so is our Sauiour CHRIST alone, therefore not the Pope.

Againe, the head giueth life and motion to all the body, which our Sauiour onely doth, the Pope cannot.

Againe, in that they say the Pope is a ministeriall head, but our Sauiour CHRIST needeth noneMath. 28. being present by his spyrit to the end of the world, giuing direction to his Church.

And the Apostle shewing that our Sauiour is the head of the Church describeth it, to be tyed as the members of the body to the head, so the Church to CHRIST.

Againe, our Sauiour is the head of the Church to conuay life and sustenance to all the members. And he giueth nourishment not to all alike, but to some more, some lesse, as they need: for the greater mem­bersNote. haue more need of succours, and relief.

Doctrine Doctrine. Not to enuy those that haue more then we. For if the Lord hath bestowed more on them it is for our good.

Againe, in regard that the members are members of one body and agree with the head, we learne

That if we be the members of CHRIST and ioyned vnto CHRIST by faith, we must be ioyned together one to another.

For as when there is a member out of ioynt all the other are grieued, so if we be not ioyned in hart, it sheweth that we are not right in CHRIST.

Our vnity must be in CHRIST onely, O how Psal. 1. 33. good and how pleasant a thing is it for brethren to liue in vnity? Where we see if we be ioyned to­gether in CHRIST, we shall be pertakers of all [Page 152] the graces of God, which being powred out vpon CHRIST shall descend as the oyle which was powred on the head of Aaron, which came euen to his skirts. And as the dew of Hermon watreth the val­leyes so shall it be with vs. TheEphes. 4. bond whereby we are to be ioyned one to another is loue, which is the Bond of of per­fection.

The 20. Sermon.

THERE were among the Co­lossians two sorts of false do­ctrines, vnder couert brought in among them: one of the ceremonies of the Law, which now were taken away: the other of the inuentions of mans braine. Of the first, viz. of the circumcision, and Sabaoths, we haue heard, and of the vse of them now ouerthrowne. For the o­ther, which had a vaine shew of wisedome, we haue heard, on the worshiping of Angels, that though it haue a shew, yet hath it no wisedome at all in it. Now he procedeth to other deuices & corruptions, which were crept in among them, in regard of which the Apostle speaketh after this sort.

Now seeing you are dead with Christ, by whoseƲerse. 20. The Mata­phrase. death you are deliuered frō the ceremonies of Gods owne law, where-with as with certaine rudiments the people of the Iewes were trained to further per­fection, which now they haue attained vnto in the do­ctrine of the Gospell, why as though you liued still in the world, do you suffer your selues to bee charged with the ceremonies of the world?

21 I say that which you and your false teachers say, Touch not such a thing, taste not such a meate, handle not such a one.

22 All which things seeing that through the vse of them they are consumed, haue no strength to life e­uerlasting, especially being nothing but the do­ctrines and commandements of men.

23 I deny not but that they haue a colour and shew of wisedome, partly, in that in them there is a worship ouer and aboue that which God hath commanded, to whom no seruice is sufficient which we can do: partly through a kinde of humility, & partly in a hard vsage of the body: which yet are of no price, seeing they are of things where-with the flesh is filled.

The summe is to set forth vnto vs a confutation of certaine ceremonies intended to be brought in a­mong the Colossians by certaine false Teachers. Now here first, we are to consider of the things and cor­ruptions themselues, Secondly, of the confutation of the corruptions.

Corruptions are spoken.

• Generally.
• Perticulerly, touch not, tast not, &c.

Which though they be not perticulerly named, yet they may be conceiued well ynough, as touching of some bodily things, and tasting of meates.

Here we obserue that howsoeuer men be daintyNote. [Page 155] of their commodities, and of their liberties, and will go to the Prince before they will goe one whit from them. But come there a false teacher into the pulpit to perswade them from their Christian liberty of meat and drinke they are easely perswaded vnto it, though to their owne damage and trouble.

As the Iewes would easely to make a calfe be brought to forgo their earings. So that howsoeuer these things are deare vnto them, yet in matter of religion (or superstition rather) they will spare no cost, as we see in times of Popery, and therefore the Apostle vpbraydeth to the Corinthians, that the false Prophets could do what they list with them, & tread them vnder their feet; so that in superstition, and con­trary to the seruice of God they will part with any thing, in Gods seruice they will not part with a [...]ot. In the perticuler the Apostle vseth a notable figure bringing in the aduersaries themselues speaking, touch not &c. to shew how much they had gained of them, and how far they were caried in their supersti­tion, as not to touch, or tast.

Where we see the Apostle meeteth with that cor­ruption and superstition in Popery, as if he had seene it. For we see that none might tast any flesh on friday, & therefore mothers, if children had tasted it, would haue wiped their teeth.

And for touching, we see, how that none might touch the holy water, & none might touch the Host, though indeed it was no sacrament, for there was onely the bread, and therefore they must haue their gloues on. Howsoeuer our Sauiour himselfe would suffer himselfe to be handled and touched, and tooke children in his armes. And this superstition of Po­pery indeed did begin within an. 100. yeares of the [Page 156] Apostle, as the stories testifie, that in 3. daies nay 6. daies, they came to such an abhominable superstiti­on, that they would not take meat, and if they tooke any, they would take dry bread, or some vnpleasant meat. Nay further, some, to the end they would not take any delight in their meat, they would not eate but riding. And howsoeuer in those times the absti­nence was greater, yet for the latter Popery, the pro­fession of this abstinence continued, euen amongst those gluttons, and tun-bellied Monks and Fryers, which liued in their surfetting and gluttony.

And indeed vntill a long time there was no Law of fasting, but euery one did as he thought good, but after came in the punishment of the Papists, that they that eat flesh should be counted Lowlers. For the cō ­futation of this, the Apostle saith, they are dead with the ceremonies of the Law. For if those, that were once ordeyned by God, and were profitable for the trayning vp of men to the seruice of God, were ta­ken away, then much more ought those, that were inuented by the deuice of man, and were neuer pro­fitable, but rather hurtfull.

And if those, that were once holy, were reiected, much more ought these, that were the prophane in­uentions of men, should take no place.

And howsoeuer indeed the ceremonies of the Law were borne withall for a time, and (as one saith) as an auncient matrone grauely and honorably brought vnto her graue, and therefore the Apostle did beare with them: yet they would neuer suffer the ceremonies of the Gentils to be kept: and re­iected them, as being vnworthy of any thing, but to be cast into a hole. And such were the ceremonies of the Papists, many of them being borrowed from [Page 157] the Gentils, as the holy waters. &c.

And therefore this place is a sufficient hammer to batter in peeces all mens ordinances: for seing Gods ordinances haue giuen place, much more they.

A second reason against these ceremonies, is for that those things, which they put holinesse in, did pe­rish with the vse of them. For the meats going into theMath. 15. 17. stomacke, and after into the draught, as our Sauiour speaketh, the ceremonies about them therefore could doe a mans soule no good, for they could not come to any further then the belly, if they come so far, as the holy water doth not. And therefore the ApostleRom. 14 17. saith, the kingdome of God standeth not in meats and drinks. And in the Corinthians, they are of no profit, es­pecially being the ordinances of men.

Obiection. Obiection. Are not outward things profitable, be­cause they perish with the vse? What say you of the water in baptisme & bread & wine in the Lords supper, are they not for the strengthning of the faith &c? and yet they perish with the vse, for if a man doe not eat after, they shall not liue.

Answere. Answere, Howsoeuer they perish, yat they are the commandements not of man, but of God, and therefore hee giueth the blessing vnto them, which hee hath ordained them for: and therefore they are profitable vnto vs, to assure vs in the mercies of God in Christ: whereas other things which are mens de­uices are not.

Obiection. After the Apostle meeteth with an obiection, which might be made of these ceremonies. 1. Wee do these things, which indeed are the doctrines of men, but can wee do too much vnto God? For when wee do any thing of our owne will, we shall declare our dutifulnesse vnto God: For if a seruant be com­manded [Page 158] to Tresh a quarter a day, and he do a quar­ter and halfe, shall hee be condemned? So doe wee.

Answer. This hath but a shew of reason and wise­dome,Solution. whereas there is none: For why doth the ser­uant more then hee is appointed? It is because his Maister knoweth not how much he is able to do. But God is infinitely wise, and appointeth euery man his taske as hee is able, and none ought to go beyond, and therefore howsoeuer wee may exceede mens commandements, and please them, and do well, yet it is not so with God.

Heere then wee see the abhominablenesse of the workes of super-errogation, that a man can go beyond the performance of the commandements of God, whereas none is able to performe the least aright, this is a detestable thing.

Question. 2 Another obiection, It is of humility to crouch to these ceremonies, and is it not a good thing to be humble?

Answere. Answer. But euery humility is not commendable, for. 2. Kings. 16. 7. Achaz as wretched a King as euer was, when as the King of Israel, and the. 10. Tribes came against him, sendeth to Tyglath Pelazer, saying to him: Thy sonne and seruant, whereas hee was a King as good as the other, and in regard of the pro­fession of God, should haue gone before all other: In Esay. 57. 9. it was said to the Iewes, Thou didst humble thy selfe vnto the grane: Whereas they should haue humbled themselues to God alone: So in Esay. 2. 8. 9. it is said: The people of Israel humbled themselues and croucht to the Idols, which is an abhominable hu­mility and basenesse, and a pride in that they rise vp a­gainst Gods commandement.

3 Obiect. This is to tame the body, by fasting.

Answer. Fasting in deed is a good thing if well vsed, but so to fast as to dishonour the body, and to disa­ble it to glorifie God withall, is to bee condemned. For the body is honoured, when it is kept to bee strong and able, cheerefully and thankfully to walke in the seruice of God.

Thus the wretched abuse of the Papists in their fastings, and Iesuites in whipping themselues, was a detestable thing vnto God, as in the Priests of Ball. But that humiliation which is by a diligent and care­full walking and labouring in our calling, to the end that by idlenesse the body be not puffed vp, is a com­mendable humbling & keeping downe of the body, but that of the Papists was most abhominable, see­ing they made their whippings and stripes, answe­rable to the passion of our Sauiour Christ.

Againe, the Apostle saith, howsoeuer they seeme, yet, saith hee, these are nothing worth: For howsoeuer in times of affliction of the Church, and vpon speci­all occasions, &c. there be greater need of humilia­tions. But of these ordinary humiliations, when as the body is too much kept vnder, is contrary to that which the Lord requireth: And therfore it is that the Apostle blameth Tymothy for this, who though hee1. Tim. 5. 23. were an excellent yong man, yet had this infirmity that hee kept his body too much vnder, for which cause he would drinke nothing but water.

4 And the last reason is, that these were, for the fil­ling of the flesh, viz: they were but belly-matters ap­pertayning to the flesh, and therefore perishable with the flesh, which hath bene spoken of before; or for the pleasing of mans fleshly mind: Therefore to be auoided.

The 21. Sermon.

WEE are now, by the grace of God, come vnto the second part of this Epistle, where the Apostle doth deliuer certaine morall precepts of godly life and conuersation: And heere the Apostle sets forth: 1. those things that are ge­nerall to the 18. verse of this chapter, and then certaine perticuler duties, of Parents, Children, Maisters, and Seruants: and after hee returnes againe to giue precepts vnto them all in generall.

Being through faith ingrafted and incorporatedThe Mata­phrase. Ʋerse. 1. into Christ, (as hath bene said, and as your selues professe) as touching sinne, dead and buried with him; and as touching newnesse of life, quickened and risen againe: Now if in truth you be risen with Christ, then as Christ rising remained not on [Page 161] earth, but ascended vp into heauen, where vnder God, as touching his Manhood, he is exalted in po­wer and maiesty aboue all Powers and Principalities, in heauen and earth; so you by seeing and seeking af­ter the graces that come from aboue, ascend vp whe­ther he is gone.

The summe of all, which is a generall exhortation to holinesse of life, and sanctification.

The parts are two ex­hortations.

• 1 To newnesse of life.
• 2 To mortification day by day till wee bee slaine by death it selfe.

There are some things to be learned of the com­paring that before with this: 1. After the Apostle had laid downe the grounds of true doctrine, and ouerthrowne the false, he now teacheth wholesome duties of good life.

Whence we learne that except wee be grafted in­to CHRIST, wee cannot possibly bring forth any good workes; And therefore the Apostle layeth down first the doctrine of Iustification by CHRIST alone: And therefore if men haue not faith, the best workes are sinne, not to speake of Nunneries, which are the nests of vermine.

Further this is to ouerthrow the Papists, that thinke by the naturall power, they bring into the world, before any grace is giuen them of God, they can do good works, and after they merit and deserue it: whereas it is euidently taught heere, they are all sinne before they be grafted into CHRIST.

A second thing is, that the Apostle, vpō the doctrine of Christianity, buildeth good works: And therfore in the Epistle to the Romans, he telleth that nothing can [Page 162] bee done without faith, then after hee exhorteth toRom. 14. 23. good workes. So to the Galathians, hauing Preached faith in CHRIST, hee perswadeth them to doe good workes. In vaine wee make profession of good workes, and bring forth nothing in our life and con­uersation. Iam. 2. 26. Faith without workes is dead. If a man knew all the things in heauen and the earth, and he were mounted vp as high as the Angels, yet if his life bee not answerable, hee had bene better neuer to haue made profession.

When the Apostle hath spoken against Circumci­sion, new Moones, and Holy daies, saue the Sabaoth, of touching and handling, a man will say, what will you haue vs doe nothing, of this, then let vs set the cooke on the cooke, let vs eate, and drinke, and make good-cheere, and take our pleasure: The Apostle an­swereth, that the Lord hath not taken away the yoke to follow our owne lusts, but to glorifie God there­by. And therefore it hath beene found that they haue taken more paines to go to hell then others haue done, because wee will not fast, and pull downe our bodies: but they condemne Papists almes, because they giue none themselues.

1. Point, an exhortation to quickning and new­nesse of life.

If yee haue bene raysed, &c. where the Apostle lay­eth vs to our tryall, and giueth vs a notable tryall, whether we are of CHRIST, for then we are raised vp to heauen, but if wee bee grouelings, heere in the things of this life, then wee are not risen againe, but are on earth: for all these go together: for hee that is grafted in CHRIST, hee is quickened, and hee riseth with CHRIST: for hee rose not on earth, but into heauen.

Now let vs examine whether wee are risen with CHRIST, which is if wee ascend, which may bee knowne if we seeke the things aboue.

Seeke, that is to haue a care: for that a man seeketh, he desireth to come vnto, and takes care for, and so the Apostle saith: a man must study and muse with him­selfe. So Salomon willeth wee should dig, and labour for wisedome, otherwise it is no signe that we are ri­sen with CHRIST.

Now let vs consider if wee bee in the number of those, that seeke after heauen. There are found ma­ny, that seeke for things of this life, and change coun­tries to make themselues rich: But how many haue come to seeke the word? nay when they haue it brought to their dore they do contemne it, these are far from being raised with CHRIST.

There are 2 things in seeking

• 1 Knowledge.
• 2 Practise.

Now let vs examine whether our eares are bored, and whether wee gape for knowledge, as the earth doth for raine: So saith Dauid, when hee was in the wildernesse persued by Saul, O how haue I desired to Psalme 63. come vnto thy Tabernacle! though hee knew neuer so much. Let vs labour to bee in the number of these: but if we haue bene slacke in this, then let vs see what we haue bene in the other, for it is easier to know the will of God, then to practise it.

Sitteth at the right hand. i; where we must continue in knowledge and practise, as also to teach vs that CHRIST sits.

After he sets forth our seeking, by the cause, for if wee haue no sauour of the things that are aboue, wee [Page] will neuer seeke them: For till such time as wee haue aloue to the things aboue, it is impossible to seeke for them.

And therefore it was well said, that the delight doth perfect the action: where the desire is, there will bee doing.

Psal. 119. MEM. O how I loue thy Law! and therefore Psal. 119. 97. my study is in it all the day long: so that without loue we should not loue and study after it. O tast and see how good the word of God is if you had once tasted it, you would seeke after it.

The Apostle Saint Peter, exhorteth them to auoid1. Pet. 2. 1. 2. all malice, guile▪ and enuy, and as new borne babes to desire the sincere milke of the word (If you had tasted) And hee saith tasted, alluding to yong children newly borne, that at first will not tast, but the mother vseth some meanes, but after they come to it: so if we haue tasted of the word, wee will seeke after it.

The 22. Sermon.

WE are entred into the second part of the Epistle, which is an exhortatiō to a good life, drawne from the former, in the first Chapter.

Set your. 1. Loue not the things that are on earth. Now wee are to know what things we are to sauour of, that we sauour not of these.

There ceremonies, that were before spoken off, as touch not, tast not, &c. these are earthly things, which a man must not set his mind on.

There are other things on earth, as goods &c. we must not affect them. 1. not set our minds on them and our affections, and much lesse on drunkenesse &c. we must not haue to doe with ceremonies, and drunkenesse &c. these we must not so much as sa­uour, no not haue any thing to deale with.

Neither are we to set our mind on those, that are1. Cor 7. 31. lawfull, as on apparell, goods, nor meates, and drinks &c. We must vse this world as if we loued it [Page 166] not. For these are so contrary that one cannot loue them, but we must hate the other, no man can serue God, and Mammon, Math. 6. 24,

Obiection. The reason. If we be truely dead, then we mustVerse. 3. needs tast and sauour of these. For as CHRIST after death rose againe, so if sinne be dead in you, then you will rise to the taste of the things in heauen, and the reason why we loue this world so, is because we haue no hope of a better, and therefore are laoth to leaue this. And here also because it may be said, the Colossians are subiect to troubles, besides the sinnes that they cary about with them.

To this he answers, it is true it is hidden, that theSolution. world seeth not this saluation, and hidden from you, that is, that you haue not such a feeling of it, as you shall haue. And yet as a thing hidden, that it shall be seene.

Hope is of things, that are not present, then seing our saluation is by hope, therefore we shall receiueCant. 1. 4. it. Things that doe scarse appeare, yet they are, so of this, Cant. 1. looke not on my blackenesse: it is true that I am blacke, despised in the world, yet I am co­mely, and like the trees of Cedar, and the tents of the Arabians, which tents were to be remoued when they had dwelt a while in a place, yet I am as faire as those in the curtaines of Salomon.

So that we see here that the Church is not so beutified and glorified here, as it it to be esteemed.

2. Reason, is, because he is the keeper, it is safe, no man can take it away, and therefore Cant. 26. The Church is compared to a steepe rocke, where no1. Pet. 1. 5. man dare come to her. And this is that, that Peter sets forth, that we are preserued by the power of God. It is redy to meet vs, when we depart: and the [Page 167] power of hell is not able to preuaile: and therefore it is said, it is hid with God.

3 Reason. It is hidden in CHRIST, who appearesVers. 4. 3. not as he is, nay not as he shall be: for he is appoin­ted to haue all his subiects. As it is a glory for a King to haue many wait vpon him, so he estemees it a great glory to haue his children about him.

Doctrine And therefore the doctrine is, if the maisters glory be hidden, why should not the seruant be con­tent, not to haue that glory, as he should, or to be discouraged at our light setting by, seing we are in a strange country.

For a man regards not his estimation in a strangeNote. country, as at home, no more should we. Here we are strangers, what matter is it though we be con­temned? Another thing, that when CHRIST shall appeare, we shall also appeare, that is, in the last day with him in glory. This is a singuler priuiledge for vs to thinke of.

Esay. 60. Where describing the estate of the chil­dren of God, from that▪ that now it is, he vseth a fine speech. There shall be as great difference betweene your state now, and that estate you shall then be, as there is betweene the brasse and the gold, and be­twixt the wood and the brasse &c.

You shal not haue the Sunne & Moone, it is marue­lous delightfull to see the light of the Sunne and Moone, but then they shall not need it: for God shall be their light, and he shall not goe downe.

This is more notably set forth in the reuelationReuelation. 21. 10. 21. where it is said; That it is a City on a hill full of pre­cious stones, impossible to be found in the world, the gates of precious stone, the streets pure gold. These are meanes to point at, not able to expresse [Page 168] the glory of it. If we will heare of this further, it is said that when CHRIST was translated, Peter tooke such delight in seing Moses and Elias transla­ted, that though he were in his naturall bodie yet he tooke such delight, that he said: It is good for vs to be Math. 17. 4. here, let vs make our abode here.

And then sure if they had such delight, when they were in their naturall corrupt bodies, then much more when they shall be changed: then the ioy shall be such, as no ey hath seene, nor eare hath heard &c.

And then it will follow that they will leaue those filthinesses that they haue here with them, as it is said in the next verse. It followes;

Mortifie &c. This that followeth standeth in 2. parts, first in forbearing to doe sinne, and 2. to do those things that are good, and the 1. lasts to the 12. verse.

And first for mortification, which is partly laid out in these two verses.

And to the intent you may carefully seeke afterThe Meta­phrase. Verse. 2. them, yee must first sauour and set your affections vpon the things that are aboue, and consequently not to set your affections vpon either the former corruptions of false doctrine, or else vpon the defi­lements of a corrupt conuersation of life: or finally vpon the perishable transitory things of this base world, all which are meere earthly.

3 Vnto which distaste of earthly things you are cal­led, in that you beeing risen with CHRIST, are consequently dead with him. Where if haply you should obiect, that there is small wisedome to quitte your former life, not being assured of another, and should aske how it should appeare you liue, seeing besides, the afflictions you are exposed vnto, you [Page 169] feele the daily incumbrance of sinne, which dwelleth in your mortall bodies: It is true that it is not so ap­parant, as that which is hidden from the world, and of your selues not so fully and feelingly vnderstood. Howbeit that ought not to dismay you: first, for that it is laid vp with God, who is a true keeper of it. And secondly, for that as your life is hidden, so is CHRISTS life and glory, who is the head.

4. And lastly, for that when CHRIST, of whom you haue life, shall be made manifest in glory, then shall you also with him appeare glorious.

Wherein we haue to consider of the exhortation to abstaine from certaine vices, secondly the reason, whereupon it is laid, viz. the punishment. It seemeth3. Reasons why sinnes are ter­med members. Reason. 1. Rom. 7. 25. very strange that he should call sinne the members of a mans body: and the reason is first because the Apostle else where calleth sinne a body, and then it is fitly said that the perticulers thereof be the mem­bers of this body. 2. Our sinne may be called mem­bers, for that they are so grafted and deeply set as members in the body. And this is notably set forth in Math. 5. 18. If thy ey off [...]nd pluck it out &c. if thy foote &c. Where our Sauiour doth as Paule doth here compare sinne to our ey, and hand, and foote: for that we come to them by our sight, by handling, yet we must pull them out. So violently we must striue to pull out our sinnes as a man to haue his ey pulled, yea and though they were sinnes as deare vnto vs as our ey, our hands, feet &c. excellent instrumentes & deere. Now some wil abstaine from drunkennesse, stealing, and yet are giuen to whoring. And there­foreHeb. 12. 4. Paule insinuates that we should striue with sinne vnto blood. Euery Christian, that doth not striue euen to blood, if need be, he shall not be cro [...]ned.

Reason. 3 Lastly, they are called members, because looke how many members we haue, so many instruments we haue to allure vs to sinne, which we are the more to be ware of: And therefore as the Apostle saith, as we haue giuen our members as weapons of vnrighteousnesse to sinne, so now let vs giue our [...]m. 6. 19. members seruants vnto righteousnesse in holinesse.

The 23. Sermon.

WE haue entred vpon the fifth verse, which we are now to recontinue. The summe and drift is an exhortation to the mor­tification of sinne, and especially of such sinnes, as had greatest sway a­mong the Colossians.

Consider the

• Exhortation in the. 5. verse.
• Reasons whereon it is grounded, conteyned in the 6. and 7. verse.

The exhortation is, mortifie your earthly members, or members vpon the earth &c. One reason is drawne from the punishment: because the wrath of God is against such persons, as offend in these, or any of them.

Another reason, because they had bene such per­sons, and therefore must not be so hereafter. In the exhortation we haue heard that a man is a whole lumpe and body of sinne, whereof euery sinne is a member. Againe, because sinne is so nerely ioyned and hardly tyed to vs that they can hardly be draw from vs.

They are called earthly, because they drawe vs from heauen and heauenly things. Which is ment not onely of the body, but also of the soule, not in regard of the substance of it, for that is a spirit, but in regard it tendeth vnto such things.

Now we are to come to the perticularities. The Apostle speaketh against certaine sinnes against the seuenth commandement, of adultery. Which the A­postle nameth, viz. not those, which all men hold to be sinnes, & confessed to be so, as whoredome. &c. But he setteth against those sinnes which the world doth smally account of.

• 1. Fornication,
• 2. Vncleannesse.
• 3. Wantonnesse.
• 4. Concupiscence.

For the first, fornication. The Apostle speaketh against it: for amongst the gentils it was accounted to be no sinne, or rather a small sinne, douting of it. And therefore acts. 15. In the generall councell the Apostles concluded that it should be abstayned from, as a most shamefull and horrible sinne. So that passing by the grosser sinnes he beginneth with this.

This the Apostle proueth to be a shamefull and1. Cor. 6. 19. 20. vile sinne. For hereby God is put out (1. Cor. 6.) of his possession, for seing our body should be [Page 173] consecrated vnto God, what a shame and horrible thing is it, when men should make it a stewes to the Diuell?

Againe, an other reason: In that he that commit­teth fornication maketh his body the member of an 1. Cor. 6. 15. harlot, which should be the member of CHRIST, so that as much as in him lyeth, hee maketh CHRIST also a member of that body.

Againe, an other reason: This sinne is against the body, for other sinnes are without the body, and the occasiō, as is the sin of drunkennes: But this is against1. Cor. 6. 18. the body it selfe, making it filthy and vncleane, and subiect vnto diseases.

This sinne the Apostle standeth so much vpon, be­cause that they esteemed so light of it: And is not the same thing now that men lightly esteeme of it and count it a Tricke of youth, &c. and if the worst come they can marry the party with whom they haue fornicated, but the Lord doth not so esteeme of it.

2 Vncleanesse) Meant all manner of vncleane words and deeds, which do not reach vnto the act of forni­cation, as all manner of vncleane kissings, and spee­ches tending to vncleanesse, though they come not to the height of fornication; and therefore wee see how lightly men esteeme of these also, yet they are horrible and vile in the sight of God. And howsoe­uer men say, they thinke no hurt, yet as where we see smoake, we say is fire: so where these are, there is a fire of concupiscence.

3 Wantonnesse:) The word signifieth passions: but as in other places where the Apostle speaketh of this sinne, so here it is taken for wantonnesse, whereby is meant all lightnesse of the eyes, apparell, gates or [Page 174] other behauiours, tending also to fornication and vn­cleanesse.

Lastly concupisence, which is the least sinne against the 7. Commandement, which is the desire of vn­cleanenesse with consent, Mat: 5. 28. for desire with­out consent, belongs to the last Commandement, which our Sauiour CHRIST noteth.

Another sinne, which the Apostle speaketh against is couetousnesse, comming neere to that vncleanesse.

First, by couetousnesse is not onely meant when any do wrest and wring whatsoeuer they can lay hold on. As the Prophet (Ieremy 8.) saith, They get their goods falsely: But there is besides an other thing, when they haue an earnest desire of the muck of the world, which cannot bee satisfied, as the Prophet Esay saith, They desire to ioyne house to house, &c. signifyingEsay 5. 8. an excessiue desire of riches, which cannot bee sa­tisfied.

But further, another coueteousnesse, which here is to bee abhorred, when a man reioyseth in his riches, and takes them to be his credit or honour, as in Iob 31. where hee purgeth himselfe, as of trusting in his ric­ches, so also of his reioysing in his riches, though he was the richest man in all that country.

Thus hee that is not content with his estate, but thrusting himselfe into diuers Trades and Occupa­tions to enlarge himselfe, is a couetous person. And this is a notable sinne, and so much the more feareful in that it is not called in question by men, by the Church, nor punished.

This the Scripture speaketh against, as that it is a vaine and vnprofitable thing, for whatsoeuer they scratch they shall carry nothing out.

Againe, 1. Tim. 6. 9. It casteth a man into diuers [Page 175] euils and noysome lusts, for it maketh him to haue a shipwracke of conscience, and so is that which depriues him of all good arguments of com­fort.

But of all places none more notable against thisNote. sinne then this place heere, that it is idolatry. Now idolatry is strictly and largely taken.

Strictly, when a man doth fall downe and worship idols and images in steed of God.

It is also taken more largely: for that when a mans heart is drawne and stolne from God, and is set vp­on any thing whatsoeuer, as vpon meate and drinke: the glutton maketh it his God, &c. so of vncleanesse, &c. But yet more notably couetousnesse is calledNote. idolatry, because first it maketh him that is couetous to be proud, and lift himselfe aboue others. Againe, it makes him to trust in his riches, which adultery, and fornication, & other sins do not worke in a man. For none is proud and confident in their filthinesse, &c. And therefore it is that the Apostle both to the Ephesians and heere, calleth this idolatry. And there­foreEphe. 5. idolatry is not onely among the Papists, but euen to bee found amongst vs that haue renounced Popery. And would they could not charge vs of this idolatry, when they say there is so little almes to the poore, &c.

And the Apostle nameth this idolatry to the Co­lossians, from whom Idolatry was abandoned, and therefore noteth that it is a shame for them hauing abandoned idolatry to maintaine this. Thus much of the exhortation from sinne.

The reasons follow: The first is drawne from the punishment of God, that the wrath of God com­meth vpō the childrē of disobedience in these things.

This is a great and fearefull thing to haue the wrath of God against a man. The louing counte­nance of God is a great and excellent thing: And therefore Dauid saith, thy louing countenance I de­sirePsalme 4 aboue gold, corne or oile.

Psal. 31. In the louing countenance of God is life and ioy: so on the contrary, in his wrath is death and sorrow.

Saloman saith that the anger of a Prince is likeProu. 16. 12. the roaring of a Lyon after his prey: what is then the anger of the eternall God?

By the wrath of God is noted the effect of the wrath of God, that punishment, death, condemna­tion, which is the reward of the wickednesse, spoken of before, proceeding from the anger of God, as the cause.

Obiection. Why doth hee say the wrath and not the punish­ment?

I answere, to the end that wee should as louingSolution. children, more feare and bee grieued at the wrath of God, then at the punishment.

Another reason because where the wrath is, there will come punishment: if God be angry hee will cer­tainely punish.

And howsoeuer men do not regard this, because the Magistrate doth not punish, yet if he neglect, yet the Lords sword is ready drawne, and fearefully will reuenge. And it is a feareful thing to fal into the hand of the liuing God. Heb. 10. 31.

In that he saith (is vpon) in the Present Tense, it no­tethVerse 6. a continuance of the punishment of God, so that euen the very sin it selfe is a punishment of God. And therefore Rom. 1. when men would not hearken to the word, the wrath of God from heauen is powred [Page 177] vpon the sonnes of disobedience, by all that rabble of sinnes there recited in the most of that Chapter, which are iudgements of God.

So that howsoeuer men feeling no smart vpon their bodies, yet if they could feele indeed the wrath of God in these, they should see how feare­full a punishment it is to be giuen ouer to drunken­nesse, fornication, and the like. We see the effects of Gods wrath on this sinne. In Numbers we reade of twenty and foure thousand slaine for this sinne: And for the defiling of Dinah a whole Citty was de­stroyed.Gen 34. 27.

And therefore seeing sinnes vnpunished vpon the whole land, therefore it behoueth the Magistrate to looke narrowly so farre as the law will reach, to punish this sinne sharply. The not punishing of the ra­uishingIudg. 19. & 20. 46. 48. of the Leuits wife, cost the Beniamites much bloud and losse.

And howsoeuer we renounce the errour of the Maniches, yet wee in practise affirme their asser­tion, that God was a fierce and sharpe God vn­der the Law, but a mercifull God vnder the Gos­pell: But God is the same, and will the rather punishPsal. 102. 27. this sinne, because wee haue receiued more graces then they vnder the law, and perforce we are to look for greater and heauier iudgements if wee doe pro­uoke him.

And this belongs to russians, & to them which say, so that I be spared vnto the end, I care not, God is mer­cifull. yet let them know, that if they deferre theirNote. repentance till the end, and liue in their pleasure, yet though they liue the life of Methushelah in their pleasures, one moment in hell shal exceed in torment all those pleasures.

Vpon the children of disobedience.) Where we see thatƲerse. 6. the Lords iudgments are executed vpon the vnfaith­full and wicked; which the Lord doth (as the Lace­domonians)Note. who to make their sonnes hate drunken­nesse, would make the seruants (which they loued worst) drunken. So doth God after a sort, who to make his children hate their sinnes, doth punish the wicked, but his children are not punished; and yet they scape not free: for we see Dauid for his adulte­ry2. Sam. 13. & 15. & 16. 22. and murder what iudgements followed, his owne Concubines were defiled by his sonnes, hee was al­most driuen from his kingdome, and one sonne slue another; yea after his death bloud ceased not from his posterity, as in the beginning of Salomons reigne; yet this is not a punishment: for a punishmēt is death, which onely is to the wicked, but to Gods children a Correction.

Another reason which the Apostle rendreth, is be­causeVerse 7. such they had been in times past: and yet were receiued to fauour and mercy by the Lord. And therefore it behoued them to beware of their former sinnes, to walke like new men, being receiued into a new state.

For what a mercy of God is this to receiue vs, when we haue euen spent our selues in sinne? What maister, when a man hath spent himselfe and hisNote. strength in another mans seruice, will take this man to himselfe, and make him his seruant? But the Lord doth so, hee taketh vs, though we haue beene grosse sinners, and hee doth account vs as if wee had not sinned: As in Ezechiel he saith: If the righteous Ezek. 18. 21. man forsake his righteous wayes, I will forget his righteous deeds. Contrary: If a wicked man repent, and do the thing that is good, he shall not dye, but liue.

Doctrine This teacheth vs not to continue in our sinnes: for if we be fallen, let vs rise. Is it not a shame to take a fall and lye by it? But sinne is a fall. It is suffi­cient 1. Pet. 4. 4. 3. (saith S. Peter) that we haue spent the time past, as do the Gentiles.

Againe, wee are wounded by sinne, and thereforeNote. we ought to returne to be healed: for what woun­ded man would not desire to bee healed? and there­fore we are to returne betimes to the Lord, to for­sake our euill wayes, how long soeuer we haue liued in them before.

Walked.) Here the Apostle maketh a difference be­tweene the wicked man, that goeth forward in sinne, and the children of God, that fall by infirmity: as DAVID, that hauing falled, yet continued not in it.

When yee liued in them.) This is the cause that theyVerse. 7. walked in sinne, because sinne was strong in them: it was so powerfull with them, as that they liued in it. And therefore we are to mortifie sinne in vs, that it may decay: for the life of sinne is the death of a sin­ner, and while a man liues in sinne, hee is in the state of death.

And therefore let vs examine our selues whether sinne haue that force, that it makes vs come at a call; let us search if wee liue in it: for if we doe, then shall we walke and run after it, and performe the de­sires of it; Therefore hee saith: Wherein ye walked, when ye liued in them. Ʋerse 8. This Meta­phrase should haue beene placed in the beginning of the Sermon.

Wherefore being assured of another life, mortifie your members that are earthly and carnall. If you aske what? I cannot reckon vp all, but I will touch some, those specially that you are infected with, whereby you may easily conceiue of the rest, such as [Page 180] are fornication, vncleane behauiour, wantonnesse, e­uill concupiscence, and couetousnesse, which (besides the excessiue desire of goods) is a kinde of idolatry, for that men do put their trust in riches, that are co­uetous.

6 For euery one of the which, the wrath of God commeth on those that remaine in them.

7 And the rather mortifie these sinnes, as in times past you haue practised them, when beeing giuen vnto them, your naturall corrup­tion, as a kinde of life, gaue power and moouing for the pra­ctise of them.

The 24. Sermon.

THE Apostle proceedeth in the exhortation begunne. The drift as wee haue heard, is to moue vs to holinesse of life and good example, which hee hath spoken of in the se­cond Chapter before. But now (saith he) put you away all these things, wrath, anger, &c.

As if hee should say, seeing that you are cal­ledThe Meta­phrase. Verse 8. to the hope of a better life, lay aside farre from you, as things the which you cannot abide to bee in your sight, not onely the grosser sinnes [Page 182] before mentioned, but also all manner of sin, with­out endeuour whereof there is no true mortification. For example, anger, heate, from whence commeth malice, which breaketh out at the mouth, by railing and reuiling.

9 Specially when you cannot truly charge them, take heed you lye not one against another, but putting off, as an old and rotten garment, the old man, which you bring from your mothers wombe, with the actions thereof, as it were so many tatters.

10 Now least being found naked you bee ashamed, put on, as a new and comely garment, the new man: which if you aske what it is, it is the same part which is renued in you, to the likenesse of him that made you: which likenesse consisteth in the knowledge of God.

11 Whereby shall come to passe, that howsoeuer the false teachers place in it being a Iew, rather thā being a Gentile, circumcised, rather vncircumcised: & the opinion of the common sort is, that the Barbarian, & Scythian is in a farre worse case then the Romane, and the seruant but a beast, in respect of the free-man: yet with God there is no difference, seeing CHRIST, whom by a new birth they haue put on, is in all, and is all that God respecteth, and accepteth of.

The summe of all which is a very earnest exhor­tation to godlinesse and holinesse of life: The which standeth: first, in the proceeding of mortification, and putting off the old man.

Secondly, in the quickning and putting on the new man.

Now lay aside) as if should say, heretofore ye haueƲerse. 8. walked loosely before yee were called, but now yee are called: this state requireth another condition, [Page 183] another kind of life. And therefore those, that haue heeretofore liued in idolatry, wantonnesse, drunken­nesse,Note. seeing now they haue gotten a new name, and profession, must walke after a new sort, holily.

And therefore the Apostle exhorteth in another place after this sort, yee liue not now in darkenesse: but1. Thess. 5. 4. by the Gospell are called to the light of the Gospell: Now men in darkenesse haue on ragged garments, but in the light will go more cleanely. And there­fore the Apostle saith: they that are drunke, are drunke 1. Thess 5. 7. in the night: but now that yee are called to the Gos­pell, your light can neuer go downe in that regard: And therefore it is a shame for you to giue your selues to drunkennesse, vncleanenesse, couetousnesse, malice, euill speaking, &c. So that it is a more feare­full sinne which is committed vnder the Gospell.

Thrust away all) the word signifieth a violent thrusting away a thing with hatred.

Doctrine. Doct. Wee learne that wee are to loath and to abhorre, and cast away sinne from vs.

And there is a great cause wee should abhorre sinne, which is a most abhominable thing, which the Prophet describeth speaking of the graces of GodEsay 4. 4. to his children, saith: God will wash away their bloud, and not onely that, but their filth, viz: compa­ring it to dung and the most filthy excrements, which can come from vs.

So that if wee cannot abide our excrements nor the sauour of the excrements of others, much more ought wee to abhorre this, which is more detesta­ble. And therefore if wee beeing in our sweetes, and fine apparell, and yet haue these about vs, what are we but most loathsome and abhominable?

All these things) Here is a notable exhortation to [Page 184] mortification, by the which wee may learne this, viz: Doctrine That he, that putteth not away all sinne, that is, which detesteth and laboureth not against all sinne, is not truely mortified. And therefore whereas some by nature, education, ill custome, and bad companions, are more giuen to one sinne, then to another, yet wee ought as to reiect other sinnes, so these, which we are most prone and ready vnto.

Therefore if thou abstaine from murder, and thatIam. 2. 11. as thou thinkest for conscience of sinning against God, though thou doe not kill, yet if thou commit but adultery, thou art guilty of all the Commande­ments of God: for hee that hath no conscience ofNote. fome one Commandement, hath no conscience of Gods Commandements at all, for Gods cause.

It followeth; wrath, anger, malice, &c.

More particularly these words, [...], and [...] sig­nifie both one thing, how-be-it in regard of the diuers dispositions of them, in whom they are, they be distinguished▪ [...] is anger, which continueth in some by nature, that are long ere they be angry: but if they be angry, it is hardly quenched, being as the coales of Iuniper: and these, because they are not ea­sily prouoked, therefore they fauour and flatter them­selues that it is no such great sinne.

Againe, the word [...] is also an anger according to the disposition of an other sort of men, which will bee soone hot, and soone cold, and therefore thinke it a small sinne; but both these the Apostle heere con­demneth: For anger is a grieuous and fearefull sinne, and therefore many Heathen haue writ against it, as that which for a time bereaueth a man of his wits. In a man of much anger is much sinne: For anger is cruell, Prou. 27. 4. and wrath raging, Eph: 4. 27. anger is a giuing of place [Page 185] to the Diuel, if it exceed. These sinnes are the causes: the sinnes that follow are the effects of these:

and they are either

• Inward, viz.
• malice
• or outward
  • Euill speaking, reui­ling, and lying.

Sometimes for the word vsed for malice, some­times taken for all manner of euill and sinne, some­timesMath. 6. 34. for cares, as in Mathew: the malice of the day is sufficient for the day.

Here it signifieth with anger, a desire to be aduen­ged, and a seeking also to be aduenged. This is cōtrary to the mildnes, which is spoken of before, & foloweth, which is a willingnesse in men to do good.

This is a thing cleane contrary to the nature of God, and therefore ought to be cleane contrary to the nature of man, for as the Apostle saith, none will hurt his owne body. Now we are the flesh one of an­other:Eph. 5. 29. and therefore the Heathen men say, that euery one is a God, or deuill, one to another.

Euill speaking: This is a grieuous sinne, as that which taketh away the good name of a man, for we know a good name bringeth comfort vnto a man: therefore it is compared to the sweet oyntment, thatEc. 7. 3. comforteth a man, and therefore he that taketh away a mans good name, is as it were his hangman, and murtherer, in the time of his trouble, when this com­fort should most stand him in stead.

Againe, besides that the name of men, the name of God also is blasphemed, for euery child of God carieth the name of his father in the forehead of his profession. And therefore Rom. 2. the Apostle saith that the Iewes caused the name of God to be blas­phemed.

Another fruite of malice is reuiling, as we see when [Page 186] men are maliciously bent towards any, we see no­thing is so vile and filthy, but we will giue it in their teeth; And though this be expounded of adultery and vncleannesse, yet because that hath bene spoken of before, and this is the common place of anger, it seemeth rather to be referred to it, though the o­ther be an abhominable sinne.

Againe, malice hath another foule and shamefull effect, viz. to bring forth lying one of another. For if they can get any shamefull report of others, which is true, they will not sticke, but cast it forth: but if they can get no truth, they will inuent lyes against them to disgrace them. But the Apostle saith, that though it be truth, yet we ought not to reuile one another, nor to vse any such reports, by repeating their sinnes: for it is the duty of the magistrate or minister to rebuke, not of a priuate man in his owne quarrell to reuenge himselfe.

Another reason he vseth in bidding vs to put off these old rags of sinne, where he vseth a notable metaphor, comparing mortificatiō to a putting off, of our cloaths and sinnes, to filthy torne rags. AndNote. therefore as a man will be ashamed of filthy rags, and therefore will cast them off before he come in company; So ought we to doe, being come into the Church of God.

But especially when we are to come into the pre­sence of God, into the seruice of God, we are to cast of these tatters of sinne, for as if we are to goe before a Prince we will not goe in any loathsome apparell, much lesse cōming into the presence of God shouldMath. 22. we come in our sinnes.

And therefore our Sauiour CHRIST, when the man came not in a wedding garment, but was in a [Page 187] beggars garments, bids cast him out.

Obiection. Obiection. But he called beggars, and therefore what other garments can he looke for at their hands?

Answer. It is true, we are all beggars, and worse.Solution. nay worse then the vilest rogues and vagabounds, be­fore we come to him: But being admitted into his house, he offers vs royall garments, which if we put not on, casting away our old rags, our iudgement is the greater.

The old man 1. the originall corruption, whichƲerse. 9. is the root of all sinne, and therefore is calledRom. 7. 14. 23. sinne it selfe, and a law of the members, for that it giueth direction to all the members, as a law, to doe that which is naught, as it giueth direction to theNote. hand, foot, eyes, and toung, to sinne. Therefore in Rom. 7. 25. the Apostle saith, I serue in my flesh the law of sinne. And it doth not onely giue direction, but as a law, it ruleth vs: for we can no sooner haue a wicked motion, put into vs, to be moued to a wicked thing, but presently it setteth vs in hand, and setteth vs about it, till we be regenerated.

The second part of the exhortation to quickning: put on the new man: where regeneration and newnesse of life is compared to a new garment, which is to be laboured to be put on of vs, because it pleaseth God, and his holy Angels, and Saints.

And if we desire ornaments to decke our selues before men, much more to decke our selues with those ornaments, which may be acceptable before God. And therefore these are said in the Prouerbs to be ornaments, abiliments, precious, chaines, bra­celets &c.

That it is called the new man, as that which ma­keth a man a new, though he be but yong: & though [Page 188] he be an old man, yet by this meanes an old man is made a new man, if he haue piety and godlinesse in him, it maketh him to florish and bud againe; though his hand faile him, yet if he haue the hand of faith, if his [...]oot faile him, yet if he haue the foot of holinesse and righteousnesse to walke to heauen, he is in an excellent estate. Whereas contrariwise, he that is yong, and is not regenerate, is an old man: and there­fore he that is both vn-regenerate and old in body, he is in a pittifull case.

What is it to be a new man? to be renewed in holinesse and righteousnesse. Hereby is set forth what we are by creation, what by nature, what by grace and regeneration. For the first, when we were crea­ted, we were made holy, like vnto God, not of the nature of God, but like in holinesse and righte­ousnesse.

But what are we now? void of knowledge of God and of righteousnesse. For what we know, we onely know so much, as should make vs inexcusable: no sauing knowledge, much lesse are we able to walke righteously before God.

The excellent estate, that we are restored vnto, is here set forth, and in the Ephesians more plainly,Eph. 4. 24. to be renued first in the knowledge of God, secondly in the walking holily before God, and thirdly in wal­king iustly and vprightly before God.

So that now we are to see the excellency of our regeneration. For howsoeuer the creation of man was a more excellent worke thē to make the world, and therefore the three persons are brought in con­sultingGen. 1. 26. together shewing an excellent worke. ButNote. to make a Christian man is a greater worke, then to make a man: for then in the creation there was no [Page 189] let nor hinderance: But now since our fall, there are hinderances▪ as namely Satan hindereth, and our owne corru [...]tion hindereth, and therefore this a more excellent worke.

Againe, we are restored to a better state then Adam, for his was earthly, and vncertaine: for he mightler. 32. 40. fall, as he did: we may slip, but we can not fall eternal­ly, being once called truly, Ps▪ 37. 24. 28. &. 1. Pet. 1. 5.

Againe, Adam was subiect to temptation, and therefore by temptation had a fal of the deuil: but the time shall be when the deuill shall haue no power to tempt vs in the heauens: And therefore our estate is more excellent▪ and this worke more excellent.

Quest. Quest. Why then did God let Adam fall? Solution. Answer. To shew a greater fauour to his childrē in CHRIST: Doctrine from hence we now learne that those, that haue not part in this knowledge, and holinesse to God, and righteousnesse to man, haue no part in this regene­ration: And therefore let euery one examine whether all these be in him, or are begun, or no: if any be wan­ting; thē there is no tokē, that he is the child of God

Lastly, whereas he saith, there is neither Grecian▪ Iew, Barbariam, free, bondman, but CHRIST is all, and in all things. He sheweth that all, which are per­takers of this regeneration, and are renued after the image of God, are all of like account in the sight of God, for God accepteth not the persons of any, more then of another. The which serueth for the comfortA comfort for seruants and meane people. of those that are seruants, or in baser estate then o­ther men, that they need not be discouraged there­by: for if they feele themselues renued in knowledge, wisedome, holinesse and righteousnesse, their estate is as good, as of any, in the sight of God.

The 25. Sermon.

WE haue heard how the Apostle after he hath set downe vnto vs the do­ctrine of the Gospell, hath exhorted all men to holinesse of life, consi­sting in mortification and quickning.

Of the first we haue heard, and entred into the second: we haue heard a generall exhortation to quickning, which we haue heard to be described, by the new man, and is more perticulerly expounded, and set forth in this text. As if he should say.

To come to a more particular description of theƲerse 12. The Meta­phrase. new man, decke your selues (as it becommeth the Elect of God, and such as are holy through his loue, the cause both of your election and holynesse) with tender compassion, easinesse to bee imployed, humi­lity, mildenesse, long-suffering.

13 Which vertues must be declared effectually, not onely in forbearing one another, but also in frankly forgiuing one another, if any haue a quarrell one against another, euen as CHRIST hath frankly for­giuen you, euen so do yee.

14 And though those bee singular vertues, yet aboue them all, as the roote and mother of them, decke your selues with loue, which is as it were a bond to bind in a bundle, those, and all other vertues, ten­ding to perfection, and without which there is no soundnesse in any of them, what glittering shew so­euer they carry.

15 And though the spirit of the old man within you, hath a desire to contend, yet let the peace of God beare the sway and ouer-come: vnto the which peace you are euidently called, in that you are members of one mysticall body. For the better entertainment of which peace, bee gratefull one to another, as well in conferring, as in requiting benefits.

The summe is a declaration and setting forth par­ticularly of the new man, which wee are exhorted to put on.

First, he sets forth the particular vertues: then the mother of them.

Hee had before exhorted them to put on the new man, renewed in knowledge, and holinesse:

Now a man might aske what this new man is? and therefore hee setteth forth what it is by euery quar­ter [Page 192] of it: what cloth and cote wee must put on.

Heere the Apostle noteth that naturally we are allNote. naked, and shamefull in the sight of God: and there­fore as modest persons will bee ashamed to looke on their owne nakednesse, so we naturally are naked and detestable in the sight of the Lord▪ and therefore we must bee ashamed of our nakednesse, and labour to get on those garments, whereby wee may bee holy and couered in the sight of God, which else are ab­hominable in his sight.

This was it that the Lord exhorteth the Church of Laodicea, That shee thought her selfe rich, &c. but thou art naked and poore: and therefore come and buy white cloathing of mee to couer thy filthinesse andReu. 3. 17. 18. shame, which prouoketh mee: But how shall we buy, seeing wee haue nothing to giue the Lord? The Pro­phet answereth, buy for nothing. And therefore seeingIsay 58. 1. 2. for costly apparell, comely onely in the sight of men, we will both giue exceeding much, & go for it, what a shame is it for vs that we wil not go for this apparel, which maketh vs costly in the sight of God?

And these are not onely comely, but precious gar­ments, and costly: In Prouerbes 4. and in diuers places they be called Iewels, and Pearles, and pretious orna­ments, and bracelets, &c.

Heere first hee setteth the causes, then the vertues. The causes, 1. because we are chosen and elect: there­fore to doe good works, to walke holily, and put on the cloth of righteousnesse, as the Apostle saith to the Ephesians: He hath chosen vs, that we should bee holy Ephe. 1. 4. and blamelesse: Where wee see what a false charge the Papists giue vpon the holy doctrine of Election, that it is a doctrine of loosenesse, whereas the Apostle teacheth vs it is a doctrine to moue to holines of life.

Another reason, Because yee are holy. Here hee ta­keth a similitude from the vessels of the Temple, set a-part for the seruice of God in the Temple: And therefore we see the fearefull iudgement of God vp­on Bal [...]asar, for prophaning the vessels of God in hisDan. 5. 3. 30. banquet. Euen so, we being seperate, and set a-part by holinesse of life, to the seruice of God, it is a shame for vs to giue our selues to serue men, or our owne lusts and affections.

A third reason is in the word Beloued: yee are lo­ued of God, therefore loue the things that he loues.

Quest. Quest. How shall I know that I am the beloued child of God?

Ans. If I finde in me the fruits of the grace ofSolution. God; I must examine my selfe therefore, whether I haue faith, whether I haue the loue of God in me, or no; whether I haue any righteousnesse in me, or no. And therefore the Apostle Peter sheweth, that wee2. Pet. 1. 10. may make our election and calling sure by good works; And therfore the cause that men stumble, and breake their neckes in matter of election is, that they will go to the Vniuersity of Election, before they haue been at the Grammar-schoole of Calling, and Sanctifica­tion. And therefore they argue: Hee that is elected shall be saued, liue he as he list. Which yet is false: forNote. the elected shall liue holily: And so contrary, If I be a reprobate, I shall be damned, liue I neuer so holily and godlily. But this also is false: for as he that is e­lected to saluation, must needs bee sanctified; so he that is not, cannot. And therefore wee are not to climbe to the top of Gods Councell to know our election, but must begin below by our sanctification.

Now we are elected all of vs, onely by the loue and grace of God, we haue nothing of our selues, and [Page 194] therefore none are better then another, nor can helpe our selues any whit. And because wee are elected by the free grace of God, it is another reason to proue that we should put on holinesse.

The vertues follow. Bowels of Compassion, viz. the tender affection one towards another, 1. Kings. 3.1. King. 3. 26. which was shewed when as the childe should be cut in sunder, the right mother her bowels were moued within her at the danger of the childe, and by no meanes would haue it diuided. This is the compassi­on which we should haue one towards another, euen when we see any in danger; much more when they are in trouble, which we see to be often in our Saui­our CHRIST.

Secondly, Easinesse to be vsed: for so the word sig­nifieth, whereby a man is ready and easie to giue himselfe to the vse of other, contrary to the peruers­nesse and frowardnesse that is in many. This is a ne­cessary thing: for as inwardly there ought to be com­passion, so outwardly there should be cheerefulnesse of countenance, and readinesse to be helpfull vnto o­ther. This is as belonging to all, so to rich men espe­cially, because they are ready to fall into this rough­nesse, being puffed vp with pride, by reason of ri­ches, as wee see in the churlishnesse of Nabal to Dauid. 1. Sam. 25. 10.

Thirdly, Modesty and Humility, whereby we thinke basely of our selues, and highly well of others. The contrary wherof we see practised amongst vs, in that men thinke too well of themselues, and therefore set a cheape prise of other men, contrary to the Apostles precept. Phil. 2. 3.

Obiection. Quest. But I shal then thinke a lye: for shall I thinke that he hath more knowledge then I, being ignorāt?

Ans. We are not so to thinke, but yet not to thinkeSolution. our selues better then we are. And this is especially meant of sanctification.

And therefore when we see a man liue without a­nyNote. outward blot of disorder, we are to thinke bet­ter of him, then of our selues, because Wee know more euill in our selues, and can accuse our selues of more sinnes then we can do another man, whom we cannot know so well as our selues, and which hath peraduenture lesse knowledge then we.

Fourthly, Meeknesse, whereby anger is both preuented and pacified: for whereas hee had spo­ken of two kindes of anger, one sudden, and ano­ther continued. This doth take them both a­way.

Fifthly, Long-suffering, when hee will not bee prouoked to anger, but put it off. This bringeth forth: first, bearing one with another, and not pre­sently to reuenge, as the manner is: And secondly, to forgiue, for that is the right and true bearing one with another: for else we do not forbeare: for there be many that will forbeare for a time, but will put it off till a further time of reuenge, which is a more horrible sinne, as wee see in wicked Absolon, that did make a shew of loue to Ammon, and sayd to2. Sam. 13. 20. 28. his sister: Hee is thy brother, yet after reuenged that iniury done to him in his sister, with his death.

This forgiuenesse the Apostle proueth by the ex­ample of our Sauiour Christ, who exhorteteth also to forgiuenesse, if our brother offend, not onely se­uenMath. 28. 22. times, but seuenty times seuen times; and seing the Lord hath forgiuen vs infinite talants, we ought much more to forgiue our brother our debt, which [Page 196] is not an hundred pence in respect of the other.

Hauing set downe all these, he after commendeth one principall vertue, viz. that which is the mother of them all, viz. Loue, where we are to see the opi­nion of the Papists, who make loue the cause of all the other vertues, because it is the mother.

True, wee will grant that Loue is the Mother ofNote. 1. Tim. 1. 5. them, so that they grant that Faith is the Grandmo­ther, from which Loue it selfe proceedeth. And there­fore as the branches come indeed from the truncke,A Simile. and receiue sap by it, but from the root: so do these graces come of Loue, from Faith. So that Loue is in­deed the mother of these, as the Apostle, 1. Cor. 13. sheweth, that the fruits of Loue are Long-suffering, &c. For as the mother for Loue doth thinke all painesA Simile. to be nothing, because of the affection shee beareth towards her childe, euen so, if we haue loue, it will bee laborious and stirring. And therefore it is not enough outwardly to bow, and make curtesie, vnlesse loue be in the heart.

Loue, the bond of Perfection. id est, wheresoeuer loue is, there will be the performance of all duties. For if there be loue towards me, I shall haue this man to beNote. my hand, to helpe me; that man to bee my foot, to carry me; and the Minister mine eye to direct me, &c. So that hereby it is that wee are all bound and tyed together in all good duties.

Doctrine And then he saith, we must haue the Peace of God to rule vs, where he noteth, that by nature our spirits are contentious, and ready to fall out; and therefore it is necessary that wee let the Spirit of God bee the controller of our out-ragious affections, as the Con­troller of the house.

Lastly, Thankefulnesse: This is another fruit of Loue, [Page 197] and a singular Nurce of peace and quietnesse; when by guifts men giue one to another, and requite one another, they testifie their thankfulnesse one to another. This was the practise of the children of God in their Feasts and Solemnities, as we see in Hester 9. 19. according as wee vse at the begin­ning of the yeare, to send New-yeares-gifts. And therefore it is a commendable thing, and necessary to maintaine loue one amongst another, to vse to giue mutuall gifts, and to bid one another to Feasts.

The 26. Sermon.

THE Apostle in his Exhorta­tion, tending partly to

• Mortification, forbearing that is euill,
• Quickening, and doing good workes,

hath exhorted to diuers du­ties which are good and ne­cessary to be done of the god­ly, and dehorted from the euils to bee eschewed: Now hee commeth to a more generall exhortation, wherby they might be furthered vnto all those good duties before spoken, & all other holy duties, which cannot bee particularly reckoned vp. And whereby also they might bee kept from all euill things which are forbidden.

To the end you may refraine all the vices afore­said,Ʋerse 16. The Meta­phrase. and practise all the vertues afore-spoken, toge­ther with all other vices to bee auoided, and vertues to bee embraced, it is necessary that you bee exhor­ted, that the word of God be as familiar vnto you, as if now in one house it dwelt with you, that you haue it also plentefully, and as it were treasured vp against the day of need. Last of all, that you haue it in all wisedome, making choice both of the things that are most important in it, and especially that which doth most concerne your selues, and your owne par­ticular vse, auoiding all curious questions, tending rather to strife, then to edification of God, which is by faith. And as you must haue it for your owne vse, so also for the vse of others, as well in teaching those that are ignorant, as in admonishing those that walk not according to their knowledg they haue receiued.

And in your meetings to make merry, let your mirth bee shewed forth in Psalmes, singing as well with instrument as with voyce: also with Hymnes of thankes-giuing for benefits receiued: and for further variety against irkesomenesse, which our nature ea­ly falleth into, with songs of praysing God for his noble acts: all spirituall vnto the Lord, not onely with the voyce, but especially with the heart, with such both tune and gesture as may giue grace to the hearer.

17 To conclude (because it is infinite to speake of all things perticularly) whatsoeuer you doe in word or deed, let it bee such, as calling on the name of God in IESVS CHRIST, for good direction in them, you may returne with thankfulnesse to GOD the Father, through IESVS CHRIST, the onely Medi­ator betweene God and vs.

The summe is an notable and excellent instructi­on, and direction for vs in all the waies, wee haue to walke in.

Speciall duty, which is to sing, and to praise the Lord.

The other generall to all men.

The speciall duty towards

• God our selues.
• Men and other men:

To our selues, hee requireth of euery man the propper vse of the word to himselfe, the word of Christ dwels, &c. It is called the word of CHRIST, because he is the Author and obiect of it.

Heere he requireth, 1. that it must dwell in vs. 2. it must bee richly in vs: 3. with all wisedome.

For the first it must bee familiar with the word of God, for as Eliphah sheweth the meanes to be famili­ar with God, is to be familiarlly acquainted with his word: And therefore wee must be acquainted with it as with that, which dwelleth in our house with vs. As a man may haue other acquaintance and other busi­nesse, yet his speciall acquaintance is in the house: So ought we to bee with the word of God. And there­fore it is said wee must haue the word of God dwel­ling in vs, it must not bee loose, as Math. 13. the seed by the way-side: but it must be rooted in vs, as the A­postle saith: And Saint Iames saith it must be ingrafted Iam. 1. 21. Heb. 2. 1. 2. 3. into vs, as the graft into the stock. And Heb. 2. Seeing CHRIST is aboue all Angels, it behooues vs to take heed to his word that we hold it well, and bee not as riuen vessels, that let it runne out. This the Apostle speaketh heere, is notably set forth in Psalme 119. 2.Psal. 119. 11. part: Hee couered the word in his heart, as the hus­bandman [Page 201] that couereth the seed in the earth, that it may take roote and bring forth fruite: So that this is to be acquainted, & to haue the word dwell with vs.

Secondly, we must take care that it dwell richly in vs. We count not him a rich man, that can talke of wealth, but that hath his treasures and store-houses richly filled to draw out in time of need. So must wee bee rich in the word. And therefore as the rich manA simile. corruptly dealing is neuer satisfied, but is still desiring more, and is neuer content with a little, so ought we for the word: Againe, as the rich man taketh all paines and neuer rests: so wee are to labour with dili­gence for the treasure of the word: for nothing com­meth by idlenesse. And hence it is that because we areNote. not treasured with the Word, & haue it not in store, wee are driuen to such distresses in time of affliction and trouble: and therefore wee are to labour to haue the word richly dwelling in vs, that so we may draw out of our store-houses in time of need.

Thirdly, and especially the word must dwell in vs in all wisedome: It must not onely bee deliuered dis­creetly by the Minister (which yet is necessary that it be wisely and fruitefully deliuered to euery one) but wee must see that it bee in vs, in all wisedome, which

is both in

• Affection:
• and vse.

First it is necessary that we come to the Word, notNote. for any sinister end & affection, for to be counted wise, & to talke of the Word, or for to haue the report of men, but that we come onely to it, with the loue of it.

Secondly, in regard of the vse of the word, we are to come to the Word, not to learne to maintaine our owne errours and heresies, or to mainetaine our sins. As because of the drunkennesse of Noe, or by the [Page 202] filthinesse of Lot with his daughters to take occasi­on to maintaine drunkennesse and whore domes, this is an horrible abuse of the Word: In Amos wee seeAmos 6. 3. 5. 6. them reproued that would play with Dauids instru­ments, hauing no skill or Art, that is no heart to vse them wel; Whereas Dauid had skill by them to stir vp his affections: So do they that mainetaine their filthy dances by Dauids dancing.

In regard of the vse of the word, the wisedome required of vs is, that we seeke and labour especially for the greatest and chiefest points of Religion, as holinesse of life and heart, righteousnes, temperance, &c. Math. 23. As our Sauiour rebuketh the Scribes &Math. 23. 23. Pharises; These things ye should not haue neglected, but especially you should haue regarded Iustice, &c.

Such are they in our time, that follow after the do­ctrineNote. against ceremonies, which they should know, but not neglect other more weighty.

Another point of wisedome is, as to marke those things which belong most especially & generally to all Christians: so to marke and learne those things especially, which most especially concerne ourselues, and our state, and condition. Contrary to which are they that when they heare any thing, which is against the sinnes of others, take hold of that presently▪ but let passe what concernes themselues. Inferiors looke to those things, that are rebuked in their superiors: and superiors to those things, that are reproued in their inferiors, not in themselues, which wee ought to regard most. As if wee feele sluggishnesse in ourNote. selues, we are to marke the doctrine, which may most stir vs vp: if we feele hardnesse of heart in our selues, wee ought to giue eare to the doctrine, which may soften vs.

Thus much of the vse of the word in regard of our selues: In regard of others; wee, euen all generally, are to help & teach others in the word, so as that we go not out of our callings, vsurping publicke authority, being but priuate men: Thus those that haue know­ledge, should teach & instrust them that are ignorant in that which they know not: & in this regard a wo­man may teach another, one brother another, those that haue knowledge to teach the ignorant, & in re­forming them in that, which they know amisse.Col. 3. 16. Heb. 10. 25.

Another duty we owe to others, in regard of the vse of the word to our neighbour is, if he fall to ad­monish him of his sinne, and thereby to helpe him vp: And therefore the Apostle saith admonish one another. And by admonishing is also vnderstood a comforting of those, and exhorting of them, that do wel.

Here we see what a shamefull doctrine of Poperie it is to take away the word from all but Ministers. Whereas the Apostle maketh it a duty to all, euen to women, whom they can not abide to be teachers, which yet they may in their own houses, giuing place notwithstanding to the men, if there be any, but yet they may reproue those, that offend in their houses.

Thus much of the behauiour towards men. Towards God the duty is set down, that when we are merry &Verse 16. cheerfull to sing psalmes and Hymnes vnto God.

And therefore Saint Iames saith, if any be mery,Iam. 5. 13. let him sing Psalmes; so that it is a good thing that per­taking of the blessings of God we should be mery and glad: but our mirth must be to the end we may glorifie, and praise God for it.

This praising of God. 1. with Psalmes, which were Psalmes vsed with the voice and instrument both, andPsal. 108. 2. Psal. 50. 4. therefore Dauid saith, arise lute and harpe, and bids [Page 204] vs sing vpon the organes &c.

And that this word signifieth thus, it appeareth,Dan. 3 7. because in Daniell there is an instrument called a Psaltery: [...] a Himne is a song of thankes-giuing for a benefit receiued, and therefore our SauiourMath. 26. 30. after his supper sang an Himne, viz. for a perticuler benefit.

Lastly, a song is a more generall thing then either the Psalme, or Hymne, viz. wherein we giue thanks not for perticuler benefits, but for generall blessings receiued at Gods hands, as when Dauid praised the Lord for the works of creation, as the heauens &c.

This teacheth vs that we should not be a wearyPsal. 104. Doctrine. with singing praise vnto God. And therefore to pre­uent our wearines, and to meet with that corruption of ours he saith, we must change thus, when we are weary of one manner of singing, we must sing an other.

Ʋse. These must be spirituall songs, viz. holy Psalmes and songs, not profane and wicked loue-songs. Which condemneth the wicked practise of men and wo­men, that though they haue so many excellent psal­mes, yet sing foolish songs to stirre vp their minds to wickednesse.

Againe we must sing with grace, viz. both withNote. a comely and reuerent gesture, and with a decent and sweet tune, that it be not a rude tune, but such as may be both vnderstood, and may stirre vp our selues, and others to glorifie God the more.

Againe, especially it must be with the hart: for seing our harts are redy to be stollen away, we mustNote. lay especiall waight vnto our hart, that all the power of the hart and soule be present and applied in singing to the praise of God, & yet the voice to be vsed too.

Here we see condemned the songs of the Papists, which sing that which they vnderstand not, and therefore with what affection can they do it? and be it that their affection be good, yet their vnderstan­ding, being wanting, they sing not aright. Cleane1. Cor. 14. 15. 16 contrary vnto Dauid that psalme. 103. biddeth his soule, his hart, and mind, and all that is within him, to praise the Lord. And therefore though the Papists should sing neuer so vnto the Lord onely (which yet they do not) for they haue their songs also vnto the Saints &c.) yet it is no true singing, which the Lord requireth when they sing with the tong onely.

Lastly, we must sing them vnto the Lord alone: and to him we must sing songs of praise, and thankes-giuing, and therefore not to the Saints, nor to any other crea­ture whatsoeuer.

The 27. Sermon.

THE Apostle hauing discour­sed seuerally and perticulerly of sundry duties of Christian men, generall to all men of what states and conditions, sexes, and ages soeuer they be, he now commeth to the per­ticuler duties belonging to euery one in their perticuler calling.Ʋerse 18. The Meta­phrase.

Hauing instructed you in the duties which are generall to all, I come to informe you in those that are speciall, according to the seuerall callings of eue­ry one of you, as those which will easily come from you, if you haue well profited in the former. Now according to the order God himselfe keepeth in the [Page 207] fifth Commandement, I will begin with the duty of inferiors.

You wiues therefore, notwithstanding you haue other duties, I exhort you, as to that which is har­dest for you, wherein you are customably shortest, and being performed, others will easily follow; that you be subiect & obedient, as to others that may bee aboue you (as Parents and Magistrates) so especially vnto your owne husbands, as that which is the most comely thing of all, because you (I know) striue to comelinesse. Which obedience and subiection is not yet so absolute, and so generall, but it hath this ex­ception, so farre as you are commanded, things not vnlawfull by the word of God.

19 You husbands, although you owe sundry duties vnto your wiues, yet specially I exhort you to loue them dearely, as that which you are most customably shortest in: and which being throughly setled in you, will easily pull all other duties after it. And therefore be not bitter to them, which cannot stand with loue.

20 You children, from a heart subdued, and truly hum­ble, obey your parents; not by halues, and so farre as they cōmand things to your liking, but in all things, not contrary to the word of God, although it be to the crossing of your desires: for which cause let it be alwayes before your eyes, as a goade to stirre you vp to this obedience: that in so doing you shall not one­ly please your parents, but doe a thing acceptable to the Lord himselfe.

21 You parents, abuse not your authority, or the pliable minds of your children, either by cōmanding things vnlawfull, or by hard vsage of them, to prouoke them to any vndutifulnesse towards you, or to haue no cou­rage or comfort to do the things required of them.

The summe of all which is an Exhortation, which the Apostle giueth to the most straightest bonds a­mongst men.

But first we are to speake of the last verse of the o­ther text: Whatsoeuer yee do, or say, &c.) The ApostleVerse. 17. had trauelled in setting forth vnto them many speci­all duties they ought to performe, as Christian men and women. And because it were an infinite thing to set downe all duties perticular to Christians, he wise­ly comprehendeth all, both those duties spoken of before, & all other duties in this verse, saying: What­soeuer yee say, or do, let all be done in the name of our Saui­our Christ. The like doth our Sauiour Christ, who ha­uing spoken in the 5. and 6. and part of the 7. of Mathew, of the duties to our neighbours, doth com­prehend all the duties which we owe to our brother, in all the Law and Prophets, in this: Do as ye would be Math. 7. 12. done by. So here the Apostle doth. The like we haue, 1. Cor. 10. Whether ye eate or drinke, or whatsoeuer ye do, 1. Cor. 10. 31. Note. do all to the glory of God. Here we haue a very Notable rule, that we should not speake, nor do any thing, but that which we may commend vnto God in prayer: And therfore euery man ought to purpose with him­selfe in the day, to do nothing else but that which is good and right: and this will be a meanes to keepe him from whoring, drinking, & all vnhonest things, when as he is to do onely that which he should desire a blessing in prayer of God in; and for which after we are to returne to God in thankes-giuing againe, which none is so sencelesse as that hee will do for his [Page 209] sinnes, and wickednesse he hath committed. And in­deed there is no good thing, whatsoeuer a man doth, as to speake of Law, Physicke, &c. which of them­selues are good, and therefore cannot be good vnto vs (though to others they may be) vnlesse we com­mend them vnto the Lord in prayer.

Here also we are taught, in that we are to pray to God, and thanke God for all good things, we say and do, we haue them not of our selues, but from the Lord.

After the Apostle doth set downe a notable Expo­sitionVerse. 18. of the fifth Commandement, 1. beginning at the duties of the neerest bonds: and first hee setteth the duty of the inferiors to the superiors. And first he sheweth forth the duties of those which owe com­mō duties together one to another mutually, as hus­band and wife: and then the duties of them ioyntly to those that are vnderneath them both.

And this is the order which the Apostle vseth, who hauing set downe generall duties of Christianity be­fore, he now commeth to particular; thereby insinu­ating, that those that haue laboured to obserue the generall, as of Holinesse, Temperancy, Long-suffering, Loue, &c. they shall more easily performe these par­ticular duties. This is a notable doctrine, and there­fore we see Iethro counselleth Moses to choose suchExod. 18. 21. rulers to helpe him, as hated couetousnesse. This is a generall duty to hate couetousnesse; noting, that if they were faithfull in that, they would be good Go­uernours, and Magistrates▪ and Captaines. And there­fore we see Ioseph, hauing all which his maister had,Gen. 39. 5. 9. vnder his hand saue his wife, is said to haue ordered all things well: the reason is, because hee feared God, that is, because he had the generall duty.

Againe, therefore we see, that seruants by the ge­nerall duty of doing their duty in the sight of God, are perswaded to obedience to their maisters. So that this is to teach vs to labour principally for to haue the loue and feare of God, and to do our duties as in the sight of God, which is a meanes to helpe vs in our particular calling.

And as it is a true thing, that if I loue all men, and performe duty to all men, as much as I can, then much more will I do it to my wife, children, & those that depend vpon me, according to this Rule of the Apostle.

And as that is true, so also the diligent and true performance of the duties of our particular calling, is a great meanes to helpe, and to confirme vs in the generall duties. 1. Rom. The Apostle taking an oath, and calling God to witnesse, confirmeth the faithful­nesse of his oath, by his faithfulnesse in his particu­lar office of his Ministery. And to Timothy hee saith:1. Tim. 3. 5. that he that is not able to gouerne his wife and fami­ly priuately, is not fit to gouerne publickely in the Church, or Common-wealth.

For the particular duties first of Wiues. In the Epi­stle to Titus, though the Apostle requireth Loue ofTit. 2. 4. the yonger wiues to their husbands, and children, yet they are not so ready to bee behinde hand in Loue, as in this duty of Subiection: for when she is admitted to the friendly and amiable vse of her Husband, that she hath Power ouer his body, as he of hers, there­fore1. Cor. 7. 4. she thinkes she is shut out from subiection to his authority: and therefore it is that the Apostle so stands especially vpon that duty of subiection: for concerning loue it is vsually more exceeding in wo­men then in men.

And therefore Dauid in his verses on Ionathan, saith:2. Sam. 1. 26. his loue exceeded the loue of women.

But he insisteth vpon her obedience: And hee brin­geth this reason, because it is comely: It had beene a notable reason to haue perswaded her to subiection, because the Lord commands her will to bee subiect vnto her husband: And howsoeuer before the fall sheGen. 3. 16. 1. Cor. 14. 34. was subiected vnto him, yet after the fall, her yoke was heauier, & therfore the Lord saith: Thy wil shall be subiect to thy husband, & he shall rule ouer thee. Againe, as 1. Cor. 11. 9. Hee might haue said the woman was made for the man, not the man for the woman. AndGen. 2. 18. the woman was taken out of the man, not the man out of the woman.

And a more notable reason is in 1. Tim. 3. 14. The woman was deceiued, not the man: for hee was led away by affection to her, and was not deceiued: And to Titus, the Apostle rendreth another reason of thisTit. 2. 5. subiection, least the Gospell be euill spoken of, therefore the wiues should be subiect to their husbands.

But here the Apostle rendreth this reason, that itNote. is comely: because women delight in neatenesse and comlinesse. And howsoeuer they thinke it a disgrace to be subiect, yet the Apostle saith, this is more come­ly to be subiect. And S. Peter standeth much vpon it,1. Pet. 3. 1. 2. 3. 4. 5. 6. teaching that the comlinesse of a woman, which is most comely in the sight of God, is, that she be quiet, humble, and obedient: And therefore if women will haue their rings, Iewels, and bracelets, as an orna­ment and comelinesse to them, let them bee decked with this, to bee humble in obedience to their husbands.

And yet this subiection is restrained, that it be in the Verse 18. & Ephe. 5. 24. Lord, if hee bee too seuere, and command things not fit, yet she is not to reiect the yoke of obedience, [Page 212] but go vnder it, but if hee giue commandement con­trary to God, shee is not to obey therein: following the Apostles rule, It is better to obey God then Man. Acts 4. 19.

Then hee setteth downe the duty of husbands:Ʋerse 19. And howsoeuer there are many duties inioyned thē, yet the principall duty the Apostle requireth is loue, because men are vsually short and cold in that affecti­on. Indeed in the affection and loue for fornication they will be oftentimes exceeding hot: but in this true loue are farre short and too strait-laced.

The Apostle setteth forth this affection of a man in Ephe: 5. saying that he should loue his wife, as his Ephe. 5. 28. 1. Pet. 3. 7. owne body: And the reason is, because shee is weaker, and full of infirmities, and weakenesses, and therefore he is to couer them by loue: For if he haue maymes, orProu. 10. 12. blemishes in his body, hee will bee ready to vse all meanes to hide them, so must the man do to his wife, being his owne body.

And the Apostle Saint Peter, sheweth a generall1. Pet. 4. 8. duty of loue, to couer many infirmities: Aboue all things (saith he) haue feruent loue, for lour shall couer the multitude of sinnes. And the Apostle saith further,Note. hee is not to bee bitter, For loue hath no gall in it, and therefore the husband is to exercise his loue toward his wife by auoiding all manner of bitter­nesse toward her.

The twenty and 21. are handled in the next Sermon.

The 28. Sermon.

THE Apostle commeth from the generall duty belonging to all Christian men, to the perticular duties of men in the houshold. And hauing spoken of the duties of hus­bands and wiues, and of pa­rents and children: hee com­meth now to the last couple in the houshold, of Maisters and Seruants. As if hee should say;

You seruants, from a minde subdued, obey yourVerse 22. The Meta­phrase. Maisters, whose commandement ouer you, is but for [Page 214] a time whiles you are in this fraile estate, and that in all things which may stand with the keeping of a good cōscience. Now your seruice must not be alone when your Maister stands by and looke on, as seeking onely to please your Maisters: but in singlenesse of heart as fearing God, whose eye is alwaies vpon you, when your Maisters eye is off.

23 Your seruice ought also to bee voluntary and cheerefull, as that which is due to the Lord, who lo­ueth a cheerefull giuer, and not as vnto man that can­not discerne whether it be done frankely.

24 Knowing that you shal receiue in reward from the Lord, life, as an inheritance which hee will freely, as vpon his children, bestow vpon you: for it ought to vphold you in your dutifull seruice, that you serue not so much your Maisters, which are but men, and therefore sometimes vnthankefull and vnable to re­compence; but the Lord, who is both able, and will recompence your well doing.

25 Remembring on the other side that whatsoeuer hee bee that doth wrong, whether Maister or seruant thereof hee shall receiue the punishment from the Lord: who accepteth neither the person of the ser­uant to pitty him, because of his poore & base estate, nor of the Maister to spare him, because of his dig­nity and high degree.

The summe is, the setting forth of the duty of the last pare and couple in the houshold, id est, of the Maisters and seruants.

But first wee are to speake of that, which re­maineth of the other Text; of Children and Pa­rents.

First, childrē are cōmanded to giue obedience to pa­rents:Verse 20. by obedience is meant all duties which children [Page 215] owe to their parents, which are diuers. And first of a duty, which belongeth to all them in the house­hold, husband, wife, parents, children, maisters, ser­uants, viz. to pray perticulerly one for another, and more perticulerly then for others: for parents, that they are bound to it, we see it in Iob, that he prayedIob. 1. for his children being at feasting, least they should let any sinne ouerpasse them in their feasting, where­in they might offend. And by the same reason chil­dren are bound to pray for their parents. And also by the commandement the subiects are commanded1. Tim. 2, 1. 2 to pray for their Princes. And so Princes to pray for their people, as Dauid doth in sundry psalmes where­in he maketh prayer for himselfe and his people.

1. Kings 18. Salomon also doth the like in second Chronicles 6. 21. But to come to more perticuler Particular du­ties of chil­dren, duties of children to their parents 1. Reuerence, viz. a speciall reuerence, which they are to cary to their parents aboue others, secondly, loue, a perticuler loue of their parents, in regard also that they are set ouer them of God. These are inward things. Outward, duties are first a reuerent behauiour in their counte­nance and cariage towards them, in their wordes and in their workes, to be ready to obey and do those things, they are commanded, not contrary to God.

And therefore it is said in all things, viz. not toNote. obey their parents in that which they themselues like, but in all things, though hard and contrary to their owne liking, if it be not against the word of God.

And one speciall duty of obedience, is to beare with all, and couer the infirmities of their parents, as Sem and Iaphet did to their father Noah. Gen, 9, 23,

Further, if the parents haue need, they are to re­lieue, and maintaine their parents, 1. Tim. 5. 4. for if [Page 216] the children be able to maintaine them, the Church is not to be burdened.

Amongst other, a most notable duty is that, where­byNote. children are to yeeld obedience to their parents in being bestowed by their parents in their occupa­tions and manner of life. And therefore we see that Adam bestowed his sonnes, one in tilling the land, the other in keeping cattle.

But more especially in marriage, they are not to suffer themselues to be bestowed without their pa­rents consent: Where we see the wretched disobe­dience of children, that will giue themselues at their owne pleasure, contrary to their parents consent. And a wretched and foolish peeuishnesse-crept intoNote. the harts of children, that they will take it in great dislike, if their parents be spoken vnto before them­selues, cleane contrary to the example of the Scrip­ture, and euen contrary to the practise of heathen and naturall men.

As we see Ismael would not marry, but by his mo­thers consent: and contrariwise what a hart-brea­king was it to Isaac and Rebecca, that Esaw marriedGen. 18. contrary to their consent? So that this is a speciall duty of children, both sonnes and daughters, not to marry, or choose their husbands or wiues, without their parents consent. So that their parents do match them so, as may be equall and fit for them, in regardNote. of age, estate, &c.

Whereas if parents force their children contrarie to reason for gaine &c. they deale wretchedly in that. And as parents are not to force their children, so children are not to disobey their parents, when in age and condition they find out fit matches for them in any sort.

And a reason, that parents are to be obeyed ofNote. their children in those things, that are good, is be­cause they are obedient also in the same vnto the Lord. And we know it is an easy matter, if with one whi­ting a man may paint two wals, it is more easy for him to paint one. But our obedience therefore must be in the Lord, viz. onely in those things, onely where­in they command according to God. And thereforeIoh. 2. our Sauiour CRHIST, when his mother bid him change water into wine, refused, he denied her, be­cause the time was not come. But we may not speake as he spake: for we must, if they command vs con­trary to the word of God, with all reuerence deny to do it, and not in any controlling or snappish fashion.

In that he saith parents, he meaneth both father and mother, for children, because the father hath more authority, and because peraduenture the inhe­ritance lyeth vpon his disposition, will obey their father, but they care not for their mother.

Howbeit obedience is commanded to both. AndEx. 10 12. howsoeuer it commeth oftentimes that the children are disobedient by the too much tendernesse of the parents: yet the children are not to trust to that, for if they leese their parents loue through their wicked, behauiour, they can not assure themselues of Gods.Note

A foolish sonne saith Salomon doth ouerthrow his fathers estate, and driues away his mother, viz. both ouerthroweth and driueth away both, and maketh parents that they cannot abide the sight of them.

As the hatred of brethren is strong, because theirA simile. loue, which was great, is broken. So if parents loue, which is farre greater, be broken, the hatred will be the more.

The duties of parents are diuers 1. To see theParents du­ties. disposition of the children, and according to their fitnesse to dispose them in this or that calling; spe­ciallyEph. 6. 4. to bring them vp in the feare and information of the Lord. Secondly to lay vp for their children, 2. Cor. 12. 14.

And further, not to prouoke them by vndiscreetƲerse 21. correction, in not correcting them, according to their sexes and ages, as when they correct their sonnes and daughters, and all alike: which may pro­uoke them, or giue occasion at the least (for children ought to beare it patiently though they be iniuried) yet they may discourage their children by indiscret and too hard correction.

And on the other side, parents are to take heed that they kill not their children by too much pam­pering them, which is oft times the cause of the death of their soule & body, as Dauid did his sonnes, who when he was loath to displease them, Ab­solon sought his kingdome, and his life, and defiled his Concubines.

Then he commeth to the next couple, of seruants and masters. And seruants are commanded to beƲerse. 22. obedient to their masters in the flesh. So called, first be­cause they are onely for this life, and can reach no further; mitigating the sharpnesse of seruice in those times, wherein seruants were bond-slaues, so that all, that was the seruants, was the masters.

For otherwise, 1. Cor. 7. 22. The Apostle she­weth that seruants be Gods free-men, as well as the masters, if they be Gods children. Secondly, masters of the flesh, because they cannot command their soules, but onely their body.

The dutyfullnesse of seruants consisteth in 2. things: [Page 219] first that it be done with faithfulnesse, not with ey ser­uice, but as in the presence of God. Secondly that it be done willingly, and freely, and frankely. For the1. Cor. 9. 7. Lord (2. Cor. 9.) loueth a chearfull giuer.

And therefore the Apostle saith, they must doe it,Ʋerse. 23. as vnto God. Examples we haue of Abrahams seruant, whose faithfulnesse we see, who being sent to fetch a wife for his masters sonne, when he came to theGen. 24. 12. place fell vpon his knees, and prayed, and commen­ded his businesse to God. Which teacheth that ser­uantsNote. must not onely be faithfull, but carefull by commending their businesse vnto God: and there­fore they are to pray both for strength, and wisedome in their masters businesse.

Againe, we see in him a singuler diligence, in that comming to the place, set vp the camels, and saw them serued, before he would rest, though he was a weary, & would not eate before he had his answer. And chapter. 31. in Iacobs faithfulnesse to Laban his vncle.

In Iacob we see his diligence, and paynes, both in the heat of the day, and in frost of the night. And as the greater and waightier the businesse of his master is, by so much the more he is to commend his busi­nesse vnto the Lord, and ought to be more carefull.

A reason the Apostle rendreth, that whereas if the seruant haue an vnkind, or a poore master, that cannot, or will not repay, nor recompence his paines, he is thereby made carelesse, yet the Lord tellethƲerse. 24. him, that if he be faithfull, he is the Lords seruant, and he will reward him with an inheritance, accoun­ting him as a child.

He that doth iniury. This is brought as a reason both to the maister and seruant, that if the master [Page 220] be iniurious vnto the seruant, the Lord willGod is no re­spector of persons. not spare him, because of his wealth and high estate, because he is aboue his seruant: as earthly iudges will oftentimes be partiall. Nether will he spare the iniurious seruant, be­cause of pity to his pouerty and in­feriority.

The 29. Sermon.

You Maisters, looke that you yeeld vnto your seruants both wages, and meate, and drinke, as that which is right: and with moderate rest, and recrea­tion, some further recompence, according to the good seruice they haue done; as that which is equall: considering that as your seruants are to render an account vnto you, so you must giue an account vnto your Maister which is in heauen.

The 30. Sermon.

WE haue heard how the A­postle hauing first admo­nished and taught of the things belonging to all Christians, proceeded to those things which belon­ged to euery particular e­state of Christians. And now he shutteth vp his E­pistle with certaine other things, which are neither generall, nor particular, but of a middle sort.

7 In the loue and care I beare vnto you, I haue sent Tychicus vnto you who shall informe you of all my estate, whereof I know you will be glad to heare: whom that you may receiue as it becommeth, I com­mend vnto you for a brother, worthy to be beloued: also for a faithfull Minister, and my fellow in the Lords seruice.

8 Whom I haue sent, as to let you vnderstand of mine affaires, so to know what case you are in, there­of to make report vnto me, and especially that he may comfort you at the heart, against the storme of persecution raised against you.

9 And with him, that the embassage may haue more authority, and that in the mouth of 2. witnesses, the things concerning you or me, may be better assured, I sent Onesimus▪ a brother both faithfull and worthy to be beloued, howsoeuer he hath slipped in time past; who is also one of the members of the same Church: these two shall giue you to vnderstand of all things that may concerne you, that are done in those parts.

10 Aristarchus in loue saluteth you.

11 So doth Marke and Iesus: whom that you may be prouoked to loue againe, I would haue you to vnderstand, that touching Aristarcus, he is me, fel­low prisoner for the Gospell: touching Marke, he is sister sonne to Baraabas, that not able seruant of God, of whom you haue had commandement, that if hee come vnto you, you should receiue him accor­dingly.

And touching Iesus, his conuersation hath bene such as thereby he hath gotten the surname of. Iust. And of them all three together, there are great causes why you should respect them, for that they are of [Page 233] the race of the Iewes, with whom God hath made speciall couenant: especially seeing that of so great a number of Iewes that are here, onely these three, helpe to aduance the kingdome of heauen by giuing assistance vnto mee.

The summe of all which, as well of this, as of that that followeth to the end of the Epistle, is to giue to vnderstand their mutual estate, as well his to them, as theirs to him, together with certaine salutations from some, and to some.

But first we are to speak of that in the former Text,Ʋerse 5. which remaineth to be handled, wherein the Apostle had exhorted them to walk wisely, & warily. One sort of wisedome is that they be not infected by the pitch and canker of the naughty corruption of the wicked.

Secondly, that they so walk towards the strangers, that they giue no occasion to them to speake euill of the Gospell, and that by their godly conuersation those without may be called to the truth.

And it is necessary that dwelling among wicked mē Note. we should walke warily and wisely, that wee bee not corrupted by them, because by reason of the infection remaining in vs, wee are as ready to take infection from others, as the tinder to take fire.

Which how dangerous it is, we reade in the example of diuers of the notable seruants of God: As of Lot, who by couetousnesse choosing to liue in the fattest country of Sodom, learned their to be drunken, withGen. 19. which he was ouertaken by his daughters.

And Ioseph himselfe though a notable yong man, as the like was not in those daies, yet in the Court of Pharoah learned to Court it and dissemble, & sweare fearefully by the life of Pharaoh: And therefore muchGen. 42. 15. more ought we to take heed of this infection.

Another cause why we should take heed of walkingFoure reason [...] of walking wisely toward [...] them, that are out of the Church. Reason. 1. 1. Thes. 4. 11. wisely, is because the wicked will be ready to take all occasions of speaking euil of vs. And the occasiōs are diuers, that the infidels wil haue regard vnto: as in the 1. Thess. 4. the Apostle bids them to walke quietly, not to be trouble some: for they will marke, if we be such as be busy to meddle in other mens matters, and therefore we ought to be ware of that, which with­out wisedom we cannot auoid.

Reason. 2 Againe, they will marke whether men be laborious in their vocation, that they labour with their owne hands, therefore the Apostle bids vs worke with our owne hands. For it is a shame that we by idlenesse1. Thes. 4. 11. should be constrayned to beg at their dores, Reason. 3 which will be a cause to make them blame our religion.

Thirdly, another cause why we should walke wi­sely is to the end that we might call thē to repentāce2 Pet. 2. 12. &. 3. 1. 2. by our godly conuersation, hauing care especially to be wary in those things, which the aduersaries of the Gospell haue by the light of nature a speciall in-sight Reason. 4 1. Pet. 3. 16. in▪ els we shall be a great offence vnto them. Lastly, that men, that speake ill of vs, might be ashamed.

After the Apostle exhorteth to another matter,Verse. 5. that we redeeme the time: the word signifieth an opor­tunity of time, and fitnesse. Which warynesse the A­postle draweth from the practise of marchants, that hauing had any great losse, they will watch all mar­kets, and oportunities to recouer that losse, whichA simile. they haue had, and to make vp the breach, they haue made in their substāce, so are we to watch to recouer, that we haue lost. by taking all good oportunity.

And we are to do as the wayfaring man, that hauingNote. A simile. slep't to long, or been to long at dinner, will make the more hast after. So ought we to consider how in [Page 235] our life time we haue spent the time lent vs by God, and wherein we haue been behind hand in the seruice of God. That whereas if our life were a 1000. yeares, (as none neuer came vnto, which yet is but a momēt to the life to come) it were too little to spend in the seruice of God. And therefore if any of it hath not been so spent, we are to be carefull to indeuour our selues according as the Apostle Peter exhorts vs, that, if we haue spent the time in drunkenesse gluttony, lusts, wantonnesse, we should now leaue.

Redeeming the time: signifying that if possible we can, we are to buy it out, and to buy it out euen with much money, nay with our life it selfe, if need be.

And therefore it sheweth the notable corruption of vs, that the time, which we ought to redeeme and buy out by much cost, we are so carelesse of it▪ that we spend it in our worldly gaynes and pleasures. And therefore we see how men fpend and passe the time in cards and dice, and other vanities. We see our Sa­uiourLuk. 14. 7. 10. 13. Christ Luke 14. being on the Saboth called to a feast, see how he redeemeth the time. First seing them striue for high places, he there taketh occasion to tell them a no [...]able doctrine, not to exalt them­selues: and againe he counsels them to bid the poore.

And further, vpon the speach of a man, which said, Blessed is he, that eateth bread in the kingdome Luk. 14. 15. Math. 22. 2. of God, he propounded a parable to instruct them therein.

Another notable example of our Sauiour Christ, that redeemed the time, he we see in his taking occasion with the poore woman, which was an harlot, to call her, Ioh. 4. And after, with the dis­ciples, one seeing the haruest taketh occasion to giue [Page 236] a notable speech to his Disciples, to pray vnto the Lord to send forth reapers into his spirituall haruest:Math. 9. 37. Luke 10. 2. which teacheth vs to redeeme, and take all good oc­casions of speaking and doing good things; contra­ry to the wretched practise of filthy persons, that take all occasions of filthy speeches and deeds, as of He­rodias against Iohn Baptist, Marke 6. 23. 24.

After hee commeth to a notable doctrine aboutVerse 6. the tongue, that in regard of their godly conuersa­tion to the Infidels they should haue especiall regard to vse their tongues wel. For it is as a rudder of a ship, or fire, that being well vsed is profitable, if otherwise dangerous: And hee will haue them to order their tongues wisely, that their speech be seasoned, viz: that they know when to speake, when to bee silent: And in speaking that they know how to speake according to the persons present, so to direct the speach accor­ding as is most fit for euery ones condition & estate. Which as it is requisite in the Minister, so in all men: Therefore the Apostle wils Tymothie to admonish an1. Tim. 5. 1. 2. old man, as it becommeth a father, and the yong men as brethren: And Salomon saith, Answere not a foole Prou. 26. 4. according to his folly, viz: in words and babbling: for that will breed further brabling without end. And yet answere him in his folly, to stoppe his mouth, meaning, according as is most fit for to be answered vnto him, least he be wise in his owne conceite. Prou. 26. 5. Verse 7. & 8.

In this Text the Apostle sendeth these messengers to vnderstand the estate of the Church, and to signi­fie their estate: and further for mutuall comfort, and to strengthen the Church: he therefore sendeth these worthy men, Tychicus and Onesimus.

Doctrine Heere we learne that it is a necessary duty for the Minister to know the estate of his Flock, and for the [Page 237] Flocke to know the estate of the Minister: For the Minister, it is necessary that he know. For as a good Shepeheard will know the estate of his Flocke, soProu. 27. 27. A simile. ought the Minister of his spirituall charge, that hee may accordingly lay forth vnto them his admoniti­ons, exhortations, and may commend them in their wants vnto God.

The people are to vnderstand the state of the Mi­nister:Note. not to the end to pry out his faultes to haue matter to accuse him, as the custome is now: but to the end they admonish him, if hee bee faulty, as after shall appeare in the end of this Epistle.

Secondly, that if there be any such want, they may the more commend their Minister vnto God, to haue supply for their instruction.

So is the Minister also to do for the people, And so is the duty of euery Christian to enquire of the state of the Churches, and of the Ministers in all places, to the end that for the good wee may bee thankfull vnto God, for any euill we may be earnest vnto God in prayer.

Men for the end their Marchandize may prosper, will bee inquisitiue of the state of the place, and ofA comparison. the traffique: Much more ought wee to bee of the Churches of God. And therefore wee see an exam­ple in Nehemiah that when Embassadours came vntoNeh [...]. 2s5s6. the King out of his Country, hee was inquisitiue of their estate, and went vnto the Lord in prayer, in re­gard of their great afflictions: So ought we to do.

Here also we see the great loue of the Apostle that parteth with Onesimus, which (as is in the Epistle toVerse 9. Philemon) had bene vnthrifty, but was now very pro­fitablePhilem. 11. vnto the Apostle: and therefore writeth to Philemon, that if hee would receiue him, hee should, [Page 238] yet hee was very profitable vnto him. And notwith­standing he sendeth him to the Colossians, and spareth him from himselfe, which was much more to spare Tychicus, which was a Minister.

Doctrine Whereby Ministers are taught to depart from their owne profit for the good of the Church.

After the Apostle sendeth salutations of diuers,Ʋerse 10. but of three especially, Aristarchus, Marke, and Ie­sus, to testifie their loue to the Colossians.

Doctrine. Doct. The duty of Ministers is not to disgrace one another, but to commend and praise the good things in their fellow Ministers to the Church, that they may nourish and increase the good opinion, which the Church hath of them, to the furthering of their Ministeries.

These three hee especially commendeth to bee chiefly accounted of by them, in regard of the things common to them all, as namely they were of the cir­cumcision, being of the Iewes, and yet continued constant vnto the truth: Then that they were fellow­labourers with him in the Ministery, and that they were very comfortable vnto him, abiding and stay­ing with in his persecution.

Particularly hee commendeth Aristarchus vnto them, for that he was his fellow-prisoner, susteyning the same bonds with him; Iesus hee commendeth to be such a one. as that by his godly conuersation had gotten this good report, amongst the children of God, that he was surnamed lust.

And Marke he commends, for that hee was the si­sters sonne of Barnabas, a worthy man, and an Apo­stle, and therefore worthy to be acounted of by thē: and well entertained if hee should come vnto them: Where we may see what was the cause of the fallingNote? [Page 239] out of Paul and Barnabas was, why Barnabas tooke Markes part, when as Marke hauing fainted by the way, by reason of the hot persecution, Paul refusedAct. 15. 39. 40. to take him with him, whereas Barnabas was earnest to haue Marke: But it seemeth that in the contro­uersy Barnabas was in fault, in that the Church, ioy­ned with Paul against Barnabas, who as it is likely was too much carried away with affection.

How-be-it wee see heere that Marke hauing (as wee may well gather) confessed his fault, and pro­fessed his repentance, and reconciled himselfe to the Apostle, Paul, was receiued againe of him.Note. Where wee see the tender loue of the A­postle who vpon testimony of his repentance receiueth him and loueth him againe, after that he had begun to slip & start aside.

The 31. Sermon.

WE haue entred vpon the salutations sent from Paule, and from those, that were at Rome with him, to the Colossians. And the Apostle doth here proceed in that matter, as if he should say after this sort. Ephaphras saluteth you, betweene whom and youV. 12. The Meta­phrase. there is a speciall bond, by reason whereof euen now [Page 241] absent from you, yet hee is one of you: and being as you know a worthy seruant of Christ in the Mi­nistery of the Gospell, whereby his prayes are more effectuall, 12 hee prayeth continually with great strife and earnestnesse for you; that hauing entred into the holy profession of the Gospell, you may stand and abide in it, with daily encrease both in the know­ledge and obedience of the whole will of God, vn­till such time as by death you shall be complet and perfect men in Christ.

13 For howsoeuer, I am not priuy to his priuate pra­iers, yet I dare be hold so to write, because my selfe am witnesse how (notwithstanding his absence) hee burneth in much loue towards you, and towards the brethren in Laodicea and Hierapolis; the rather for your sakes which may either bee furthered by their good, or hindered by their ill estate.

14 Luke the Physitian, one worthy to be beloued, saluteth you, and so doth Demas.

15 Salute the brethren in Laodicea from me, especi­ally Nimphas and his family; which for their piety and good order in it, I may not vnfitly terme a little Church.

16 And when you haue read this Epistle in the Church, to testifie your communion as in all other good things, so especially in this sacred treasure of the word of Christ, procure it to be read in the Church of Laodicea; as of the other side, that you also read the Epistle which was written from Laodicea.

17 Tell also Archippus your Pastor and ordinary Mi­nister, from me, that he looke more diligently to his charge of ministery, which he hath receiued of the Lord: that he do it not by halues, but that he per­forme it in euery respect, both of cheerefull teaching, [Page 242] and of good example of life vnto the flocke.

18 Finally, I haue sent you also my salutations, not by the hand of my Scribe, (as the other salutations,) but by mine owne hand: whereunto (for a close of my letters) I adde my request vnto you, that you would in your prayers, remember my bonds, for the obtayning of whatsoeuer my captiue estate doth require.

And further, my humble prayer is for the grace of God, to bee with you: and so I am assured that it will be.

Here in we are to consider of the salutations, and secondly of certaine commandements giuen.

For the salutations; they are those, which he sen­deth from them, that are with him, and such saluta­tions, as he sendeth by them vnto the Church of Laodicea.

There remayneth the verse before to be spoken off.Verse. 11. For hauing spoken of Aristarchus, Marke &c. he giueth euery one their seuerall commendation. And towching Iesus, he giueth him this commendation, that he was a Iust man, that by his vpright dealing, and cariage towards all men he had gotten this name to be called Iust. As we vsually call him, that walketh honestly, Le bonne homme, A good man. An example hereof we haue in acts the. 1. of Barsabas, one of them, which stood in election for the place of Iudas. This Barsabas had gotten this name to be called Iust, Act. 1. 23. and had it giuen him by the Church. For as is in the 4. of the Acts, the Church being in great affliction,Act. 4. 36. 47. he sold that, which he had, and distributed it amongst the Church, whereupon they giue him that name Barnabas, the sonne of consolation, because of the com­fort, he was to many in the Church. This sheweth [Page 243] the miserable times now a daies, wherein few Iust Note. men are found, and therefore we had need to haue a greater light, then of the noonday, to finde such an one, or one that dealeth so iustly, that one may bar­gaine with him in the darke, whereas we ought to be more iust, hauing so plentifull meanes of knowledge of the Gospell. And what a shame is it that so few there are, which can haue the name of Barnabas, the sonne of Comfort?

Againe in the name of this man, called Iesus, we see a notable abuse of the Papists of this name Iesus, that whensoeuer it was named would make courtesey inNote. token of reuerence. Whereupon ariseth many absur­dities. For first they make an inequality in the Trinity, not giuing that reuerence to the names of the other persons.

Againe, what a shame is it for them, that if it be such a necessarie duty, why vse they not that reue­rence to the name of Christ in the markets, and in the houses?

Further such was their ignorance, that if this name of this man Iesus which is the same in Greeke, that Iehosuah in hebrue, they would, when they hard it, doe worship to it, which were an horrible idolatry, to giue the worship to the name of a man, which though a good man, yet a sinner.

Doctrine Then he commends them altogether. That they were Iewes, giuing great honour vnto them thereby. By which we see it is an honour to be a Iewe: which condemneth the wretched practise amongst vs, that hate the Iewes: and when any disgrace is giuen to any most vile, we will say, hate him as a Iew. And yet we see our Sauiour Christ saith, saluation is from the Iohn. 4. 22. Iewes. And from whence were all the Apostles but of [Page 244] the Iewes? yea the chiefe Apostle of the Gentils, the Apostle Paule himselfe: yea our Sauiour Christ him­selfe was of the Iewes, and therefore why should we so hate them. And consider that before they were re­iected, and before the Gentils were called, how oft haue we in the Prophets, that they prayed for vs be­fore we were called? And in the last of the Canticles, we haue a little sister: and therefore a shame for vs soCant. 8. 8. to hate, and contemne them.

And further consider that they haue a promise Rom. 11. that they shall be gathered to the Church, which no other nation haue, therefore ought to be loued, and prayed for of vs.

He further commendeth these, that they onely of the circumcision there at Rome were help [...]rs vnto the Verse. 11. kingdome of God, which was a notable commendation vnto them, for that God vouchsaued them, which were men, to be helpers to his kingdome. As it is a great honour for a subiect to be counted a defendour A simile. of the Prince, as the Princes Champion.

And here we learne in that our Apostle commen­ded them being so few, and that because they were so few that helped him: therefore we are to learne that, if any of the Iewes be called to the Gospell (as some are now) they are so much the more to be esteemed, and commended, though but few. Then he shewed wherein they were helpers to the king­dome of God, viz. in that they were comforters to him, which was a chiefe Apostle: which was a no­table commendation vnto them, to be helpers vnto him, that had a great sway of doing good in the Church. But a greater commendation to helpe one in such a great place, then. 1000. beside. As he, thatA simile. defendeth the King, doth more, then to defend [Page 245] many others. And therefore when Dauid would haue2. Sam. 18. 2. 3. gone with his army deuided into. 34. bands against Absolon, they would not let him, alleadging to him that he was worth ten thousand of them.

Then he proceeds to set downe Ephaphras his com­mendationsƲerse. 12. vnto them. And he sendeth his commen­dation, describing him to be of them, one that had planted the Gospell with them, and with the Laodi­ceans which was a minister, not as now they are, but an Euang [...]list.

And he saith that Ephaphras prayeth for them▪ Note. commending his praier in that he was the seruant of God, to wit, a prophet and minister, and therefore his prayer more excellent and effectuall then of a priuate man. As the Lord saith to Abimelech, which would haue defiled Abrahams wife, the Lord forbids him, laying a curse vpon his house, but bids himGen. 20. 7. restore her, and he shall pray for him: for he was a Prophet.

And the matter of his prayer he setteth downe to be. 1. that they may continue vnto the end without any slacking or starting backe. 2. that they may be increased in grace, vntill they should be accomplished in the end, which should not be perfected before they were dissolued.

And further he doth testifie his zeale and care to­wardsVerse. 13. them, and mindfulnesse of them, which him­selfe was an ey-witnesse of, though not of his priuate praier. After he sendeth salutations of Luke, viz. theVerse. 14. Phisitian (not the Euangelist, for then he would haue giuen him that title) and he sheweth that this man is to be loued, because of the good to the Church in his skil of Phisicke.

Demas his salutation he setteth downe, but giueth [Page 246] him no commendation: because that (as it seemeth) he began now to slide away, which after he did sha­mefully. Then after this he desireth them to remem­ber his salutations to the Church of Laodicea. WhereƲerse. 15. we learne, as in all the other salutations, so in this, that it is a necessary duty to send salutations to ourNote. friends, especially to those of the Church, which pro­fesse the truth.

And amongst this Church, he commends himselfeVerse. 15. to one Nymphas, and to his house, which by reason of the good order & gouernement in his whole house, might be called a little Church. For in his house there was obedience of wise, children, seruants &c. WhereNote. he sheweth what a notable mercy of God it is when a family is well ordered and gouerned, that all the family ioyne together in their duties to God, and one to an other: and therefore this commendation by this Epistle of this man remayneth to the end of the world. And therefore sheweth what an excellent commendation it is that the household ioyne toge­gether in singing vnto God & in other religious du­ties. And therefore sheweth our great infidelity, that are so carelesse of this duty, looking not for the bles­sing of God, which he hath promised. But if for one persō, as for one Ioseph in Putiphars house, the wholeNote. house was blessed, for one Iacob Laban blessed, and for ten good men Sodom had been spared, then whenGen. 18. 32. husband, wife, children, and all are religious, when those, that command, command a right, and those that obey, do it as they ought, obseruing their duties in their place, and order, there must needs be a great blessing of God vpon that whole family, and vpon euery one in the same.

After he willeth that this Epistle be read vnto theVerse. 16. [Page] Church of Laodicea, as that which not onely bel [...]d to them, but vnto the whole Church of God, being the word of God; for the word of God (as one saith) is the Epistle of God to his creature. Which teachet [...] vsNote. that this belongs not onely vnto them, to who [...] [...]t was sent, but also vnto vs. And in that he comman­deth it to be read, we haue therein (if there were noNote. other place) a manifest and plaine confirmation of the publike reading of the word in the Church.

Then he willeth them to warne Archippus (whichVerse. 17. was their minister) to fulfill the ministery, which he had receiued of the Lord. Where he semeth to re­prehend him of some slackenesse, and negligence in executing the duty of the ministery, where we learne that it is the duty of the minister to be carefull and di­ligent in the ministery, which the Lord hath called him vnto, and that he fulfil the worke committed vnto him, and therefore must labour to increase in knowledge, vsing the meanes, that he may be more and more able to be of vse vnto the Church of God:Ier. 48. 10. for as the Prophet Ieremy saith, cursed are all they, that doe the worke of the Lord negligently: Which how­soeuer there it is spoken of the magistrate, yet it be­longeth as much also vnto the Minister.

Then doing his owne salutations, vnto them.Ʋerse. 18. He desireth them to be mindfull of him in his bonds and persecution, which afterward he suffred doth in. Which we haue heard of before which teacheth vs as to be mindfull of all, that are in bonds for the truth sake; so especially of the Ministers.

Lastly he commendeth them vnto the grace of God, desiring the gracious fauour and blessing of God vpon them.

And saith Amen, assuring himselfe of the grace and [Page] [...] of God towards them, that God would heare [...]yer for them, and shew his fauour towards [...]. And thus much of this Epistle, wherein [...]e haue heard the preface and the Epistle it selfe, in which the Apostle perswads them vnto a constant embracing of the pure doctrine of Christ Iesus, without the mixture of mans inuentions.