LECTURES UPON THE EPISTLE OF PAUL TO THE COLOSSIANS. PREACHED BY THAT FAITHFUL servant of God, Master ROBERT ROLLOK, sometime Rector of the University of Edinburgh. COLOS. 3. 16, 17. 16 Let the word of Christ dwell in you plenteously in all wisdom, teaching and admonishing your own selves, in psalms and hymns, and spiritual songs, singing with a grace in your hearts to the Lord. 17 And whatsoever ye shall do, in word or deed, do all in the Name of the Lord jesus, giving thanks to God even the Father by him. AT LONDON Imprinted by Felix Kyngston, dwelling in Paternoster row, over against the sign of the chequer. 1603. TO THE RIGHT WORSHIPFUL AND MY VERY CHRISTIAN FRIEND, Master William Scot of Ely, all goodness in this life, and in the life to come everlasting happiness. SIr, in many things God hath been pleased to link us together, as in nature, in nation, and in honest familiarity or Christian acquaintance, and sundry such like: yet in none of these, hath this great grace of his, more plainly and plentifully appeared, then in the band of the holy Religion which we profess. As the thing itself hath been, is, and I trust shall for ever be, the greatest glory and best comfort, that God hath afforded us in this world: so we cannot but make much of the means, and think well of the men, by which this and many other graces, have been offered unto us, 〈◊〉 ●ffected in us. 〈◊〉 means are the Word, Sacraments, and Prayers of the Church, together with many other good helps and aids, both public and private which are good, not only because they proceed from God, From whom alone floweth every good and perfect gift, and is all only goodness himself: but also because they tend, to our spiritual benefit in general, and in special are, the strictest band, to tie us together one with another, and to hold us fast in the blessed fellowship of the saints. The men are G●●● faithful servants, labouring in the ministery of God's holy word and doctrine amongst us. Who howsoever they be of themselves infirm and weak, and have Gods blessed treasures but in earthen vessels, and therefore many times even in both these respects, not only despised, but ill entreated in this evil world, yet are they made unto ●s and the rest that believe, the savour of life unto life, 〈◊〉 Christ. Amongst others, whom God in this last age hath vouchsafed unto us, who may we? or who mould we more continually remember, or more reverently regard, than that worthy Country man of ours, Master ROBERT ROLLOK, who, what he was in himself (I mean for his life and conversation) I suppose verily, you of any man living best know, and can and will most truly relate, as time and occasion shall be offered, because you were not only the longest, but most inwardly acquainted with all his carriages. And what he was, and hath been to the Church, his worthy works left ●●●ind him, besides his daily labours in the Pulpit and Schools, can more than sufficiently testify▪ What to men in the world, is manifested by many things. But not by any more than this, that hitherto envy itself, hath not opened her mouth, neither ever shall be able so to do, his conversation was so Christian, and his judgement so sincere. This worthy instrument of his glory; God graciously offered, nay liberally lent a long while to our Church: but we 〈◊〉 so reverently esteeming him, as we should, nor fearfully profiting by him, as in deed we ought, God in great mercy towards him doubtless, though in no small judgement to us ward, hath been pleased to retreat him to himself, out of this wretched world, and to bring him to, yea to place him in celestial & heavenly joys. Which whatsoever he was doing, he did hunger and thirst after, yea groan and 〈◊〉, and as we may say in another man's speech, 〈◊〉 another matter, he did eat, drink, and 〈◊〉 eternal life, every thing in him in a manner assuredly testifying, that here was not his hope, but that he looked for a city, eternal in the heavens. All which graces God gave him, not only for his own consolation, but in deed for our imitation, if happily we can strive thereto, that he being in some measure, both in life and death made conformable, to his head and Saviour Christ, we might learn in deed, and that by an example in frail flesh and blood, to purge ourselves from all filthiness of the flesh and the spirit, and to finish our sanctification in the fear of God▪ Wherein, that the Lord might the better instructs, he hath thus far graciously provided for us, that though he be departed from us, as in regard of the body, yet he is present with us, in respect of his spirit; yea to say truth he liveth, and that not only with God, and innumerable Saints and Angels, in the heavenly places, where is the fruition and fullness of joy for evermore, but even with men, yea holy men upon earth, and speaketh to them, though not in a bodily voice, yet in the sound of his Lectures, and fame of many excellent things of his, provoking the good every day to be better, and admonishing the wicked, every where to turn from dead works, unto the living God, that so they might repent, and be saved. And this he doth amongst others, even in these Sermons or Lectures, which now I present unto you, as a posthume birth, after the Father's decease, or as an Orphan destitute of earthly parents, not only to receive, as it were breath and being from you, for that it hath done already, as without whose good means in deed, it could never have beheld this light, but all good supportation beside, it lying in you, not only for yourself, but with sundry others, by reason of the good credit you have among all, specially with the godly, to give it voge, and passage. Take it therefore I pray you into your good patronage and protection, and receive it, as it is in deed yours: yea, yours I say, if not in many good and gracious respects beside, yet in a double regard at the least. One in consideration of the author, whose things whilst he lived, yea and after life and death also, were yours, as yours again his, but all in Christ. Another, in that it is produced to the view of all, by your means, without which it should have been, as bedreden, notable to move hand or foot, nor to see or speak, or should have perished inter blattas & tineas, as we say; but now cometh forth into the world, clothed as it were with your countenance, and to be upheld by your credit. In this holy love of yours, hold on I beseech you, and increase with the increasings of God, and show it effectually, not only to his, which yet remain amongst us, as you have bountifully done, and yet do, that so that may be verified in you, in the days of your pilgrimage, which was averred of a right worthy person in former time, he ceaseth not to do good to the living, and to the dead: but even to all the Saints and Servants of God in this world, you manifesting it, to these especially, by sending abroad other fruitful labours of his, for the blessed building of them up in sound knowledge, steadfast faith, and all unfeigned obedience of truth. Assure yourself (good Sir) that this labour of love in you towards them, shall not be left unrequited, neither of God himself, nor of his dear people: for besides that God, who leaveth not a cup of cold water unrecompensed, given in his name to one of the little ones that believe in him, will render it seven fold into your bosom, even in this life, as he shall see good, but specially in the resurrection of the righteous, his Saints upon earth, will more and more pursue you, with all holy love, and as a sure pledge thereof, vouchsafe you their daily prayers, and perform all other favours and furtherances that they can. Nay I will say more, the Saints in Heaven, and particularly our ROLLOK shall abound, not only in right and sound, but in perfect affection to you: and good reason, because if when the Saints that dwell here amongst us, do unfeignedly love one another, they cannot but in Heaven perfectly love all that are there, and their fellow-servants on earth, as well because Heaven freeth us from all corruption bodily and spiritual, as also because it is the place to and in which God hath appointed, fullness of all joy, and perfection of all graces. But whither am I carried? It is time to end, specially sith I doubt not but the wisdom of the Word will teach you, and the power of the blessed spirit will enable you to perform these and all other good things, to the glory of God, the good of his people, and the comfort of your own conscience through Christ. In whom I rest assuredly yours, now and for ever. james Hamelton. The Epistle to the Christian Readers. THe City Colosse was a very ancient, populous, rich, a Zenophon. lib. 1. de expeditione Cyriminoris, ad Colossas venit, celebrem urben, magnam, & opulentam. Plin. lib. 5. c. 32 and flourishing City; but much b Herodotus lib. 7. qui inscribitur Polymnia. Xerxes' praetergressus urbem Anaua invenit Colossas Phrigiae oppidum. So Strabo. li 12 decayed (as some report) long before the birth of Christ. And since this Church of Christ was founded among the Colossians, these three Cities mentioned in this Epistle, Laodicea, Hierapolis, and Colosse, were much shaken, if not utterly ruinated with an Earthquake (which happened in c Paulus Orosius. lib. 4. c. 10. joh. Cal. ep. ad Coloss. Nero's time) a fearful spectacle, and judgement sent of God, for the d Exod. 5. 3. 1. Cor. 11. 30. Num. 14. 11. contempt of the Gospel, as we may see the City of Corinth for the same cause, even then, smitten with the Pestilence, for the instruction, no doubt, of all succeeding ages to the worlds end. As touching the writing of this Epistle, albeit this blessed Apostle had travailed twice or e Acts. 15. 32. & 16. 18. 23. thrice through Phrigia, where these three Cities were, yet came he not to Colosse, for that Epaphras, Onesimus, Tychicus, with others, had first planted the Church of Christ in those parts. The reason is rendered by himself, when he saith, I f Rom. 15. 20. 1. Cor. 3. 9 enforced myself to preach the Gospel, not where Christ was, lest I should have built on another man's foundation. Being therefore afterwards occasioned, as is most like by Epaphras and Tychicus, with other servants of Christ, he wrote this worthy Epistle, being prisoner in Rome, to the Colossians for their further instruction and confirmation in the faith of Christ. The argument is this in effect: Because the turbulent and superstitious jews disquieted the peace of the Colossians, intending, as else where often, to make a mixture of the Law and the Gospel: therefore the Apostle gives The argument of the Epistle to the Colossians. in this Epistle, a short abridgement of all the heavenly doctrine of our salvation, describing unto us in a most lively manner what Christ is in his natures and offices, working most powerfully in all his living members united unto him: and not to be (as the world imagineth) a dead, deformed, idle, painted, Popish Christ. So that this Epistle will teach Christians, sound and truly, to discern between the shadow and substance of true Religion, between the true Christ and feigned, and consequently between the true and false professors of the Gospel. There are seven parts of this Epistle: I find them so Seven parts of the Epistle to the Colossians. set down in Master Rollocks latin Commentary, very briefly and truly observed as followeth. The first part is the Salutation, chapter 1. verse 1, 2. The second is the Preface, wherein he rejoiceth for their faith in Christ, and love to the Saints, from the 3. verse to the 12. The third part contains his doctrine of Christ's benefits to the Saints, namely their calling and redemption, where the Apostle proceedeth unto an high description of the Son of God, into whose kingdom they were called and translated by the Gospel, applying all things to the Colossians, from the 12. verse of the first chapter, to the 23. of the same. In the fourth part, he exhorteth to perseverance in the faith, and admonisheth that they take heed of false teachers, from the 23. verse of the first chapter, to the end of the second chapter. In this part he intermingleth admonition with exhortation, for verse 23. of the first chapter, he exhorteth to perseverance in the faith: verse 4. of the second chapter, he admonisheth them to take heed of false teachers, and in the sixth verse of the same chapter, he returns again to his exhortation: but verse 8. he falls again to his admonition, and doth insist therein to the end of that chapter. The fift part gins at the third chapter, verse 1. and continueth to the seventh verse of the fourth chapter. This part containeth exhortations to holiness of life. And here ye have again admonitions partly general, concerning all Christians, from the first verse of the third chapter, to the 18. of the same, partly special, which concern certain particular states of men, as of Husbands and Wives, Children and Parents, Servants and Masters, from the 18. verse of the third chapter, to the second verse of the fourth chapter, where he returns again to general exhortations, which be continued to the seventh verse of the fourth chapter. The sixth part is from the seventh verse of the fourth chapter, to the tenth of the same: wherein he signifieth to the Colossians, that as touching his private affairs, he had committed them to Tychicus and Onesimus, who should report of all things unto them as they desired. The seventh and last part, is the conclusion of the Epistie, containing Salutations mixed with some Apostolical injunctions, and this is from the tenth verse of the last chapter, to the end. Moreover, as concerning Master Rollocke and his works: because this is the first fruit of his labours, published in the English tongue: he was (as may appear by many testimonies) a most reverend and faithful servant of jesus Christ. His name is very precious and great in all reformed Churches and Nations, which have received the Gospel of Christ. His learned and holy Commentaries on the Prophecy of Daniel, on the Gospel of john, on the Epistle to the Romans, Ephesians, Galathians, Colossians, Thessalonians, with his other works extant in the Latin tongue, testify abundantly of his gifts and graces. And lest any should except against my judgement, Epistola in Tractar. de vocatione efficac. ad D. johnston. which I confess is but mean, or nothing, hear one to speak for all, whose wisdom and learning is reverenced of all the godly Churches (I mean Master BEZA) concerning this man's works. He saith, That his labours on the Epistle to the Romans and Ephesians, be as a rich treasure sent from God to his people. Next (saith he) without all flattery be it spoken, I have never as yet read any thing written in this kind, more brief, more eloquent, and more judicious. And then he proceedeth, saying, When I had viewed his works, I could not contain myself, but as I was bound, I gave God thanks for him, rejoicing for his blessing on the Churches. This part of his works, I mean these Lectures on this Epistle, they were first preached in the Scottish tongue, not much differing from our speech specially in the North parts of this land; but now they are published in the most common and usual English phrase, for the comfort and edification, I trust, of all such as understand not the Latin tongue in both kingdoms. I could wish in mine heart, that all Preachers in both Churches, would learn of this man to Preach the Gospel of Christ; who, wanting neither wit nor learning to set forth his exercises: yet respects he (as the Apostle taught him) neither excellency of words nor human wisdom, nor desires to savour of any thing, but of jesus Christ and him crucified. His continual care is so to speak, as that the spiritual power and grace of the 1. Cor. 2, 1, 2, 3, 4, 5, 6. Gospel, might speak only to the consciences of the hearers to work in them: and not himself by any persuasions of his learning and eloquence. These works are now published after his death, so that he hath not performed what he could and would have done, if his own hand had been last upon them. The Christian readers will therefore pardon (I doubt not) all faults lovingly, which have passed in this first impression. And thus having commended this work unto thee, recommend me and it unto the protection and blessing of the Almighty in Christ jesus. Thine in Christ jesus, Henry Holland. MASTER ROLLOCKS LECTURES UPON THE EPISTLE OF PAUL TO THE Colossians. THE FIRST LECTURE. COLOS. Chap. 1. vers. 1, 2, 3, 4, 5, 6. 1 Paul an Apostle of jesus Christ, by the will of God, and Timotheus our brother, 2 To them which are at Colosse, Saints and faithful brethren in Christ: Grace be with you, and peace from God our Father, and from the Lord jesus Christ. 3 We give thanks to God even the Father of our Lord jesus Christ, always praying for you: 4 Since we heard of your faith in Christ jesus, and of your love toward all Saints, 5 For the hopes sake, which is laid up for you in heaven, whereof ye have heard before by the word of truth, which is the Gospel, 6 Which is come unto you, even as it is unto all the world, and is fruitful, as it is also among you, from the day that ye heard and truly knew the grace of God. I Have chosen (brethren) this Epistle which the Apostle Paul lying in bands at Rome, wrote to the Church that was at Colosse: even for this cause chief, because as you shall see in the deduction, it showeth all grace to be in Christ jesus our Lord, all wisdom, knowledge, mercy, and whatsoever a sinful creature standeth in need of, is to be sought and found in jesus Christ, and nothing to be sought without him. But to come to the purpose: briefly the Colossians were so called of Colosse, a town in Phrygia in Asia the less, whom Epaphras (not an Apostle, but an Evangelist inferior in rank to an Apostle) had converted to the faith of jesus Christ. After him enters in certain deceivers to subvert the ground of faith, which faithfully and truly Epaphras had laid, mingling with the Gospel vain Philosophy, the rites of the Law of Moses, voluntary worshipping (as it is called) not content with the simplicity of the Gospel. In the mean time the Apostle lieth at Rome in bands, he had never seen them nor been among them, because they were not founded by him, but by Epaphras, who comes to him and communicateth to him the estate of the Church at Colosse, how he had founded it, and how false teachers had crept in. Wherefore he desires the Apostle to write this Epistle to them, to exhort them to stand to the true doctrine that Epaphras had taught them: and not to believe the false teachers. And this is the occasion of the writing of this epistle. The Principal parts of it are these. First, the salutation of Parts of the Epistle. the Apostle with Timothy to the Church of Colosse. Secondly, the preface wherein he endeavoureth to purchase the good will and attention of the Colossians. Thirdly, the doctrine itself (short, but exceeding effectual) of the Lord jesus and his office, as we shall hear hereafter. Fourthly, after the doctrine, he comes to the exhortation, exhorting the Colossians to constancy and perseverance in the faith and doctrine of jesus Christ. Fiftly, he admonisheth them to beware of false teachers: these things are handled in the first two chapters. Sixtly, he cometh to certain precepts, partly general, partly particular. Seventhly, he endeth his epistle with some salutations. As touching this first chapter, first, we have to observe in it the salutation: secondly, the preface of the Epistle: thirdly, the doctrine: four, the exhortation. As for the salutation, because it is common to the rest of his epistles, therefore I shall pass through it briefly. The persons that wish health and welfare to the Church of Colosse are first Paul the Apostle sent immediately by jesus Christ, by the will of the Father: first, the will of the father goeth before, than the son the Lord jesus sendeth out this Apostle, for he did nothing without the will of the Father. The second person is Timothy a brother, so he names him, not an Apostle, but an Evangelist, and fellow labourer, following Paul, watering where he had planted, for the office of every Evangelist was to water where the Apostles before had planted, and to build where they had laid the foundation of the true doctrine of jesus Christ the Saviour. The persons unto whom this health and welfare is wished, are those that were at Colosse: to wit the saints, the faithful brethren in jesus Christ, that is to say, the Church of God that is made up of faithful men and saints, all brethren in jesus Christ, at that time in Colosse. The thing wished by Paul and Timothy is first grace, even that grace, even that mercy that is showed upon the world in jesus Christ the Lord of grace and mercy: without whom there is no grace to any nation, tongue, nor person upon the earth. Then the second thing is peace that followeth on grace, for his grace once obtained in the remission of sins: upon it then followeth that inward peace of the soul and conscience especially towards God, and all felicity both spiritual and corporal. And without that grace there is no true peace nor blessing of God, all is but a curse to thee though thou hadst all the world. Now to come to the preface, upon the which we mind by God's grace to insist, passing over the salutation, and the rest before. In the preface of the Epistle, the Apostle procureth and conciliateth to himself the good will and affection of these Colossians, to this end, that they liking of the person of the writer, should esteem the more of the doctrine, exhortations, precepts, and directions that after follow. For the liking of the person of the teacher and writer, serveth much to the embracing of the doctrine that is taught: and by the contrary, the misliking of the person that teacheth the word of God, hindereth the faith of the hearer. The Apostle knew this, and gins with a preface to allure and conquer their favour and good will. The arguments whereby he laboureth to do this, are two. The first is, he lets them understand that he thanketh God for them. The second argument is, he letteth them understand that as he thanketh God for them, so immediately he prayeth for their happy and prosperous estate in Christ jesus. So there are the two arguments whereby he will procure their good will and attention to this his doctrine. We thank God (saith he) even the father of our Lord jesus Christ, there is the first argument: always praying for you, there is the next argument. In the text following he expounds every one of them in their own room. Then to come to the proposition of the argument: we thank God (saith he) even the Father. In thanking God for them he congratulateth with them for that blessed state that they stood in, in jesus Christ. observation. 1 Ye see brethren his rejoicing with them: for that estate stands not in thanksgiving to them, or praising of them for that estate, but in praising and glorifying of God: to teach us, in all our congratulating together for the prosperous estate of any people or person in particular, not to forget God, but to make our congratulation a thanksgiving to God, and praising and glorifying of him: and why should we not if we look aright on the matter? whatsoever thing joyful or prosperous falls out in this world either upon ourselves or upon others, temporal or spiritual, all are his benefits and falls down from heaven from him: and therefore why should we not when we rejoice for any thing either given to ourselves, or unto others, remeber our God and give thanks to him for the same? Note. Our rejoicing should go up to heaven, from whence that blessing descended and came down. This manner of congratulation is not in this place only, but through all his epistles, and it is far different from the rejoicing of the Ethnics that never speaketh one word of God. The flattering Loon will say to the Emperor, it is your wisdom, you have done this or that: and never a word of God. So that as many congratulations as you read in these profane men they are all as many blasphemies against God, giving the praise due to God, to a creature that is but vile and stinking, though he were an Emperor, or a monarch over the whole earth. And as this was the fashioning of the Ethnics congratulation that knew not God: it is even so with men in praising men now in our days forgetting God. How many be there which flatter men as though all were done by them, and not by the author of grace? what is that but blasphemy against God? observation. 2 Mark secondly for whom it is that he thanketh God and prayeth, not for himself; praying (saith he) ardently for you. We are not bound to pray only for ourselves, but we are bound to pray for others also. Self-love draweth us so near ourselves, Self love. that it maketh us forget others. Thou art not bound only to pray for thyself, but if thou be a member of Christ, thou art bound to pray for the body in general, and particular: and all the benefits of God bestowed on any person on the earth temporal or spiritual, should be to thee a matter of praising God. Brethren, if we had that zeal to the glory of God, and that love to our neighbours which we ought to have, there would not be a blessing of God that fell to our neighbour, but we would glorify God for it, as if it had fallen to ourselves. These are the latter days, and worst days, wherein zeal to God, and love to man is clean departed out of the hearts of men. This is a cursed generation. To whom gives he the thanks? We thank God (saith he) even the father of our Lord jesus Christ: mark the words, he saith, not God only, but he telleth us what a God this is, God said he that is the Father of jesus, to let us see that it is unlawful for thee to acknowledge another God, but only that God that manifesteth himself in the son. The knowledge of God in Christ is the very key Seek the face of God in Christ, and Christ in the Gospel. that opens the gate of heaven, & maketh thee to get entry into that light that hath no access. Knowest thou God in Christ? then hast thou an entry to him. Otherwise thou knowest him not, nor thou shalt never be able to enter into heaven. The Turk for all his speaking of God got never access to God. The jew for all his boast of the knowledge of God, knoweth him not, nor never shall know him nor see him, without jesus Christ. God that sits in heaven will not look upon thee without his son: he is no father to thee neither will be, neither will he show any spark of love to thee, but in his only son the Lord jesus. Therefore say not that thou knowest God or that he is thy Father, except first and above all thou know the Lord jesus: thou shalt never know him, but to thy utter overthrow and wrack, if thou knowest him not in jesus Christ. Now to come to the second part of the proposition containing his prayer: he thinks it not enough to thank God for them, but he will pray for them instantly. Paul was oft on his knees praying. Men wots not what it is to have to do with God. I bow my knees to God for you Ephes 3. 14. So learn of him that it is not enough to thank God for the prosperous estate of his Church, that is but an half duty to thank him; but with the thanking of God, thou must join prayer for the continuance of the blessing of God upon that person, Church, and Commonwealth, for whom thou thankest God. There is no man so perfect in happiness or in any blessed estate, whether it be spiritual, or temporal, but yet so long as he lives in the world he hath want: there is a lack even in the greatest Emperor and King, yea even in temporal things. And he that hath begun well, will fall back again a hundredth times in a day, yea he will run faster backward, then ever he went forward if the Lord withhold him not. Therefore pray for him that he go not backward. Then when he is going forward in the good course begun, he may not stand still, but he must run ever looking to the end. There is no man so long as he lives that putteth an end to his course, his course ends with his life. Hath any man a life? He is in the race, he is in the way and journey towards the But, or as the Apostle calls it, the price of the high calling of God, Phil. 3. 14. In the progress he is not able to go one foot forward except the Lord take him by the hand and lead him. Therefore seeing there is no progress to heaven, without God his especial grace, nor thou art not able to lift thy foot without him; with every foot that thou liftest, thank God for his own benefit, and pray to God for the continuance and increase thereof. Pray fervently for thyself, and for those that thou wouldst have to continue. Thus much for the proposition: Now followeth the declaration of that wherefore he thanks God: he thanketh God for them but not without cause, he saw matter of thanks giving in them, and a vain thing it is to thank God for that that is The matter of the thanks giving. not in a man. What saw he in them? We hear (saith he) of your faith first, and then of your love to all the Saints without exception. It is not possible but if thou love one Saint, thou must love all. And if thou hatest one Saint as a Saint, it will Love to the Saints. pass thy power to bear affection of love to any: so, love one, and love all, otherwise thou canst not love one. Then he seethe matter in them wherefore he thanketh God, and it is for no earthly thing, but that these Colossians were conquered to that kingdom of Christ. It is better for thee to be conquered to Christ then to conquer the whole world. Then the spiritual matter of rejoicing (if thou wouldst rejoice, congratulate and praise God) standeth in spiritual graces; if thou wouldst rejoice for thy friend, look if he have spiritual graces; look if he have faith and love: if he hath not To rejoice for friends. these, neither haste thou matter to rejoice for, nor he, if he had all the world: away with all thy gratulation: all his praises, and congratulations, are as many curses if he want faith and charity, for there is no blessing where they are not. Wots ye what faith is? It joins thee with the head: woe is thee that art severed from him, and if thou hadst all the world: woe is that soul that is not joined with Christ, and being joined with him, than art thou fast. The earth shall be shaken, and the heaven pass away before thou shalt lose thy gripe, and hold of Christ, or he twine and part. Who shall separate us from the Faith apprehends. Christ. love of God, saith the Apostle Rom. 8. 24? there is faith and the virtues thereof. What doth love again? As faith maketh the union with the head, so love is the band that makes the communion with the Saints, which you rehearse in your belief: and if thou be not joined here with his Church, there is no salvation for thee, nor life: thou shalt never see the life of Christ. Then when we see a man standing first in this union with Christ, and secondly in this communion with the Saints, we may say blessed is that soul, for cursed are they that are not joined this way. Conjoin thyself with the head and the members: there is not a member of the body with whom thou joinest thyself by this communion, but so fast as thy heart cleaves to it, so fast will it cleave to thee again. Wherefore rejoiceth Paul with the Colossians? because they loved the Saints, & so he being a Saint his heart joins with them. Thou art a cursed body when a man loves thee, if thou will not love him again. Wherefore was it that they had first this faith in jesus Christ, next this love towards the Saints? what gained they by faith and love? the Apostle saith, For that hopes sake that is laid up in heaven, it is not for nothing: there is a rich reward of faith and love. Faith and love will get thee a fairer thing and richer reward, than all the things in this world. Fie upon them they are but dirt and dung, only see that thou have faith and love. Stick by these two and thou shall get thee a richer and more glorious thing, than all the things of this world can be to thee. You may learn them, it is the respect that a man hath to a rich reward, and hope that is of the riches of glory, Ephes. 1. and not of this peltry in the earth, that makes a man to stick with Christ, and to have a communion with the Saints. Otherwise if thou have not this to look unto, and this respect to that joyful end, fie on thee (it is kept to thee Heb. 11. 26 well enough as Peter saith, thou hast no more to do but to hold thine eye upon it) if thou have it not: it shall pass thy power to keep thee with Christ, and to be joined with the Church militant, for there shall come such jaws and billows of temptation, jaw upon jaw, and billow upon billow, that thou shalt perish. But contrariwise, holding thine eye Phil. 3. 20. ever waiting for the coming of thy Saviour the Lord jesus (I confess there be a thousand things to draw it down, but if thou strive to hold it up) certainly thou shalt stick fast with Christ, and stand with the Saints of God: but if thou carry thine eye from heaven like a mole or muddewart grountling on this earth, thou shalt tyne and lose Christ, and the union with his Saints. Thou shalt lose thy life and that fair heritage, and then woe is thee for ever more. To come forward, how got they their sight and knowledge of this life? Note. It is a looking to this life that must keep the gripe and hold of Christ, and make thee to love the Saints. But how got they it? of the which you have heard, saith he: look the word. Then they got it by hearing. Well, you that count so little of hearing, take heed to yourselves, they got it by the very ear and that of the Lord. They knew it not before they heard of it. No knowledge of life everlasting by nature. Thou shalt not know that, Thou that wouldst live after this life and after the fashions of it. Indeed thou shalt know that thou shalt perish and die everlastingly. Adam knew this when he fell from God: death seized on him, and this was his knowledge of good and evil that he got, that he knew what blessing he had lost, and into what damnation he hath fallen. But no sight of his rising before he heard; so no light by nature of life after this life, but a sight of everlasting death and damnation. Long may a sinner lie still dead in sin before he think of life, he is no more able to think of it then a dead body. How got they it then? by hearing. What heard they? a word: the object to the care is a word, or sound. What word: not a word of lies, of men, of dreams, of fables. No, how be it thou hear a thousand years all the inventions and dreams that Monks in their cloisters have dreamt, build and rest on them as thou wouldst, yet thou shalt never see life by them. What kind of word must this be then? the word of truth: a true word must let thee seeth heavenly life. What truth is this? the truth of the Gospel. Every science hath it own truth: but there is no truth that will save thee and make thee see that inheritance, but only the truth of the Gospel: and therefore the Gospel for the excellency thereof is called the word of God, and for the excellency of the truth of the Gospel, it is called the word of truth. Then in a word to speak homely and familiarly to you: the charter and the evidence of that heavenly inheritance is the Gospel of Christ. Thou hast no other evidence (look The Gospel is the only evidence of salvation. to thy charter chest) in heaven, earth, or hell; thou shalt never get an evidence of thy salvation, but the evidence of the Gospel. Wilt thou keep the charters of thy land, and heritage on earth, and close them fast up in a sure chest and read them at all times; and forget this only evidence of thy salvation, and not care for it, nor take pleasure to read on it? I denounce unto thee, what ever thou be, that thou shalt never see life, but thou shalt be shut out of heaven. To do this, it is not a work of thine own power nor of thine own nature and grace, to draw thee with some delight, to turn over the evidence of the Gospel, to hear it, and to take pleasure in it, in some measure so long as thou art from the full fruition of heaven and life everlasting. Thou shalt never brook it in heaven, and thy pleasure be not in some measure on this evidence whilst thou art here on earth. I denounce over again, and that by the ministry of this word, thou shalt be shut out, thou shalt not have a furrow of land in heaven. Count of hearing as you will, by hearing is your life; and there is no pleasure but in the word of life, and the oft turning of it over. When he hath spoken of this Gospel he falleth out in a commendation of the Gospel: you shall find this in Paul when he falls in speaking of the Gospel he cannot be easily drawn from it. No question he found the power of it so forcible in himself, and saw it also so effectual in others, that where he speaks of it he cannot go lightly from it. He loved it so well and it was so sweet to him, yea as it is said Psalm. 119. It was sweeter to him then the honey, and the honey comb. Well then, he commendeth the Gospel to them, and there are three arguments of the commendation thereof. First, which (saith he) is come to you. Brethren the Gospel cometh to us and we The Gospel cometh to us and we go not to it. never go to it, and it comes unsent for, it would bide long from us if it stayed till we went for it, and though thou went'st for it, I tell thee thou art no more able to bring it then thou art able to bring the sun out of the heaven. For except the Lord send it to thee in his mercy and free grace, thou shalt never get it. But to come to the purpose. Do you scar at this Gospel, that you have heard because it is Epaphras that hath founded you? you do evil, would he say. Therefore he saith ye heard of him nothing but that which is spread throughout the world. And Epaphras his Gospel is that that is my Gospel, which I have preached unto others, which is the Gospel of jesus Christ. Take out here a lesson, wouldst thou have a note or token whereby thou wouldst know that the Gospel which thou hearest and that we preach this day, is the true Gospel? the Gospel that must save the world? look if it be the same Gospel that was spread through out the world in the days of Observe. these Apostles, or if it be that Gospel that Paul and Peter preached. How shall you know if it be that Gospel of the Apostles? It is a long time since: where shall you know it better than by their own writ? Paul nor Peter preached nothing but that which they wrote. Never a sentence of salvation was preached by Paul, but all is written. He preached the whole counsel of God Act. 20. I say and will affirm and will die with it, that Paul preached the whole counsel of God, and wrote every word of the same. Away with the clouted inventions of the Papists, and that rabble of the cloister. Then I pray you examine all our preachings by the rule of this written word. And would to God brethren, that they would suffer that to be the only touchstone. Oh vain Papist! thy cause would perish, if thou wouldst take thee only to this touchstone. Thou shouldest find all their inventions to be but lies. But thou wilt hold thee by lies, and therefore thou shalt perish and they both. Then thou that findest this Gospel that is preached, to be the written word of the Apostles, hold thee by it, and take it for the true word of God, the word of life and salvation. Now I pray thee as thou wouldst find life and grace in it, put away all prejudice of the minister, whether he be come Prejudice against the Preacher. from Rome, from the Pope or not, and the Gospel that he preached be as good as the Gospel of Paul and Peter; if it be no other, stand not upon the man: if thou countest more of the man, or of his calling, then of the Gospel, thou shalt never see that life. Look ye ever to the truth how ever it shall please Notes to know the true ministery. God either ordinarily, or extraordinarily to send it to thee, with whatsoever man thrust out for that effect. The second argument of the commendation of the Gospel is the fructifying of the Gospel, and the effectual working of it in the hearts: as if he would say, scar not at the Gospel preached by Epaphras. I shall give you an argument that it is the Gospel that I have preached, look if it brought out fruits in you (as it hath done in the world) of life and regeneration: if it hath done this, scar not at it. There is another note to know the truth of the Gospel, if the Gospel taught at this day brings out in some (I will not say all, for many are called but few are chosen) whose hearts it pleaseth the Lord to open, as he did the heart of Lydia, this true regeneration & renewing the soul, how few soever the number of them be, as it did in the days of the Apostles. O this Gospel must be the true Gospel for this is sure, false doctrine will never regenerate thee. The inventions of men will never renew thee. Nay further good moral precepts will never alter thy hard heart. Read Plato, Isocrates, Cicero, read them if thou will't ten thousand years, all thy reading and hearing of them will not work in thee the obedience of the heart to God. They may well make thee an Hypocrite. What Reading of profane authors their best moral can not convers the heart. Psal. 19 7. were all the Philosophers? as many Hypocrites, counterfeiting humility, and the rest of the virtues. This ground shall stand then: that there is no renewing doctrine which can change the soul but only the Gospel of jesus Christ, because it is accompanied with the spirit. I shall send to you the comforter (saith Christ) and he shall give you my word john 14. Only this Gospel than hath the privilege to make thee a new man. Therefore let thy rest be on this Gospel, if thou wouldst be renewed: and renewed must thou be or else no life for thee, nor sight of Christ and of heaven and of the joys thereof. Stick fast I say to this blessed and glorious doctrine of the Gospel, that must renew thee by the spirit of the Lord jesus Christ, to whom with the father and the holy spirit be all honour, praise and glory, Amen. THE SECOND LECTURE UPON THE EPISTLE OF PAUL to the Colossians, beginning at the end of the sixth verse. COLOS. Chap. 1. vers. 6, 7, 8, 9, 10. 6 From the day that ye heard and truly knew the grace of God. 7 As ye also learned of Epaphras our dear fellow servant, which is for you a faithful minister of Christ. 8 Who hath also declared unto us your love, which ye have by the spirit. 9 For this cause we also, since the day we heard of it, cease not to pray for you, and to desire that ye might be fulfilled with the knowledge of his will, in all wisdom, and spiritual understanding. 10 That ye might walk worthy of the Lord, and please him in all things, being fruitful in all good works, and increasing in the knowledge of God, THe last day Brethren we entreated of the preface of this epistle of Paul to the Colossians; and to the end that his doctrines, exhortations, and admonitions, should be the more effectual in them he conciliateth to himself their favour, and good will, and that by two arguments: the first showing that he thanked God for them: the next showing that he prayeth continually for them, that they should continue, persevere, and grow in that grace received. We entered into the declaration of these two arguments of benevolence (to call them so.) And first we begun to declare the first argument of his thanksgiving, as it is first in order in the text. The thing that moved him to thank God for them was nothing in this world, no, no earthly grace or benefit: but first their faith in jesus Christ: next their love to the Saints. He setteth down the cause of their faith and love. They had a respect and to-looke to that everlasting life, & glorious in heritance that was laid up for them (and all that believe in jesus) and kept to them with Christ in God, as the Apostle speaketh: teaching us that except we have respect to another life, and glory when this life is done, it cannot be possible to cleave to Christ, and love his Saints; because there are so many impediments and temptations to draw us from him, and from the love of the Saints. Then he goes forward and showeth by what means they had this respect and to-looke to this life and glorious inheritance. It bred not in their breast first, but by hearing: and if thou hear not, thou shalt not understand that there is another life. And what a hearing & whereof? Of a word. What word? not of lies and vanities, of the inventions of men, nay hear till the day of doom these vanities, thou shalt never get by it the hope of another life, and of glory hereafter. What a hearing then is this? the hearing of the word of verity which he calleth the Gospel of the blessed God, which for the excellency thereof (for it excels all the words of the Philosophers, yea the law of Moses itself) it is called the word of truth. Then he recommendeth this Gospel which they heard by the ministery of Epaphras, lest the person of the man should make them to despise the doctrine. As for the Gospel which ye have heard, doubt not of it, it is the true Gospel, and I shall give you a token: confer it with the Gospel that hath passed through the world, if it be the same Gospel that hath passed through the world, let not the person of the minister scar you from receiving it. Then he gives another argument of this commendation of the Gospel, look if it fructify in you and bringeth forth such fruits as sanctification, humility, charity, and such fruits of the spirit as it doth in the rest of the world; doubt not of it, for it is the true Gospel of jesus Christ. And therefore let not the person of the minister scar you. Then he cometh to the last argument, whereat we left you the last day, and he calleth them to the remembrance of the sudden effectualness of the Gospel preached by Epaphras amongst them, of the continuance which it had with them, and saith, from the day that ye heard and truly knew the grace of God, Vers. 6. remember you not that the first day ye heard of it, it begun to fructify in you, and ever since it fructifies in you. Therefore if you will look to the suddenness of the effect, and the continuance of it amongst you, it argueth plainly that it is the truth of God. Upon this last argument learn this beside the fruit, that the Gospel bringeth out in the heart of man, in the circumstance of the time of the hasty working of the Gospel in the hearts of men, even in that same hour that man heareth it first, he finds it so powerful in him, and the continuance of it working still in him, that it is a sure argument to him and a note, not only of the truth of the Gospel, but also that it is the very truth of God. If any hath found this sincere working in his heart by the Gospel, this is a sure argument that it is the truth of God which you hear, though all the world, and the Pope himself should cry against it. Briefly, as in these words he commends the Gospel; so he commends the Colossians, because they received it, and continued in the same. The spirit of God when he gives thee a grace, he will fall out in commending of thee, and this testifieth a wonderful love and mercy in God, and of his liking of them to whom he gives his grace: he will give them such a praise as if they God commends and crowns his own graces in us. were something, and yet they are nothing, this should make us to meet him with thankfulness, to praise him for something, when he praiseth thee for nothing. When he hath done with the Gospel, he comes to the person, they might have said, what is this man that preacheth the Gospel, he is no Apostle? Paul answereth in effect, whatsoever the man be, he hath taught you the truth; and then he commends the man, as for the man I will tell you he is a fellow labourer with me, howbeit I be an Apostle, he is no servant to me; but with me, he hath his own room: and why? he is a minister of jesus Christ: more, he is beloved of me, I tender the cause, he is a minister, and a faithful minister, he is sincere in his calling, and as for you he is wholly for your behoof and profit, he is sent to you, and for you a faithful minister in jesus Christ. And he hath shown indeed that he is for you, for he hath testified True love. of you, and of your hearty love, and he calleth it the love of the spirit, thereby highly commending their love, because if love be true it must not only proceed of thy affection, but it must proceed of the spirit of jesus. Thus for the words, mark then when we see a man faithful in any calling, whether in the Church, or commonwealth, this same recommendation Observe. that Paul makes of Epaphras, teacheth us to recommend that man that dischargeth a faithful duty according to the grace given him, that they may have the better liking of him: I say he is a minister of Satan, that seeing a man faithful in any calling, goeth about to sever them and him, to put a misliking in the hearts of the people, to sever them whom God hath joined together. Now to go to the next argument, hitherto have you heard of the first argument touching, thanksgiving, the next followeth in prayer. Therefore saith he from the first day that I have heard of this grace uncessantly I pray to God for you: Mark first that same very grace of spiritual love and charity wherefore he thanketh God, moveth him to pray to God for them. Then (brethren) in any grace whether it be faith, or love, or patience, etc. there is matter both of thanksgiving, and prayer to God: as thou art bound to thank God for the grace received, so thou art bound to pray for the same; and Prayer to God. the more graces we see in a man, the greater care ought we to have to pray to God to keep him in those graces. But the time is to be considered: even as soon as he heard of their faith, and love, he begun to pray, and from that day to this day, his prayer abideth. This teacheth first that after a man hath received a great grace from God, he should ever pray that that grace received, may abide with him, and he with it, according to the example of Paul: for such is the frailty of man's nature, that every moment he is ready to fall from grace, except the Lord hold him up. Again, mark this: when he would have the grace kept in the heart, what means useth he? prayer: immediately he prayeth to God for them. Then in a word, earnest and fervent prayer to God is the means to get grace from him, to keep it, either in thy own heart or in others. If thou wouldst have any grace of God, and have it abiding with thee fructifying in thy heart, pray to God. Prayer. Prayer is the only mean to effect and obtain of God whatsoever thou standest in need of, and when thou hast gotten any thing, prayer is the means to procure a blessing to the same, that it abide with thee. What prayeth he for to them? It is no grace that they had gotten already. Wherefore then? that you may be filled. Mark the words (for there is exceeding great pith in them, and would to God we could attain to the force of them) that ye may be filled (saith he) with grace: as if he would say, grace is begun with you already, now I pray that you may be filled with grace: you are not full yet: for so long as thou livest thou mayest get grace, but I say thou wilt never be filled with grace here in this world, but there will ever be some emptiness and wastness in thee. There is ever some want in the regenerate man. Learn another lesson. Wherein standeth thy felicity, and blessedness? even in this, in a filling up of that wastness and emptiness within thee: alas if thou saw and felt thy own voidness and want of grace in thy heart, thou wouldst never cease but ever be seeking and crying for abundance of faith (for an empty heart will perish) Surely if thy heart be void of grace, go as gallantly as thou pleasest casting thy head in the wind, if thou have not grace, and a fullness of grace, in the end thou shalt perish, look to it as thou wilt. Think ye not that our blessedness is to be in likeness with God, and jesus Christ our head? God is full. O what fullness is in God jesus Christ is full; we saw him saith john 1. 14. Full of glory. Then it must follow, if we would be truly blessed, we must be full as our head is full; and as the Apostle to the Colossians saith, we must be filled with that fullness of God: Blessed are they (saith Christ Matth. 5. 6.) that hunger for righteousness, Col. 3. 19 for they shall be filled. Then hunger ever for righteousness, that thou mayest be filled: for to be filled is the blessedness of man's estate. But what stuff must this be wherewith we must be filled? it is not thy happiness to be filled with every thing, as with meat and drink; oft times when thou art fullest after that manner, thou art emptiest of grace: He prayeth that they should be filled with knowledge, with light, even with that that they have most need of. O the darkness that is in man! naturally he is full of that black smoke of darkness; he is choked full of it lying wallowing in it: so that of all things, he hath greatest miss of light. If thou were lying in a pit, thou wouldst think it a great benefit to get a glimpse The natural blindness of man. Ephes. 6. 12. 13. of light: O but if thou sawst thy own darkness in thy soul, thou wouldst never be joyful whilst thou gatst this light which the Apostle prayeth for. So then the thing we need most, is the spiritual light of God: for God is light, and dwelleth in light that hath no access. 1. Tim. 6. 16. What is then thy blessedness? to be filled with this light; to be partaker of it in some part, as thou art able to be filled with it. So the thing promised in the scripture, is knowledge and light; and the first thing the Apostle prayeth for, is to get knowledge of this mystery of Christ. The second word is to be marked, that you may be filled with all knowledge. This speech letteth us see that it will not be a part of knowledge that will fill a man, but he must be filled with all knowledge: howbeit the heart of man be but of a small room and capacity; yet if his heart be sanctified, it is a wonderful thing, the length and the depth of the grace that it will receive; howbeit it be finite, yet unspeakable, how infinite a thing it will receive. God shall dwell and be all in all in that heart that is once sanctified: so infinite a thing it will be capable of. Take it in the own nature thereof, ye find it in A sanctified heart. experience in common sciences it is not capable of things that are finite: but get it once sanctified, it will take apprehension of that infinite majesty and riches in him. That you may be filled with all knowledge: whereof? there are many things better not to be known then to be known. Adam would feign have known the mystery of the forbidden tree, and it had been well for him that he had never known it. Whereof then must this knowledge be? of his will: what a will is that? Even that will, that jesus his son coming out of the bosom of the father hath revealed to the world, that was the best and joyfulest revelation that ever was: So it must be the knowledge of the will of God revealed. Where was this will (some will ask) all the time preceding the coming of Christ? look 1. Cor. 2. 7. It was a wisdom in a mystery hid, and never fully revealed while Christ came: which was appointed (read the place) unto our glory. Then he comes to that that was contained in that mystery, The things (saith he) that the eye never saw, the ear never heard, neither entered into the heart of man (love him if thou wilt) which God hath prepared and revealed to us by his spirit. If thou have his spirit, thou wilt pierce into the gulf of his love towards thee in jesus Christ, and of his riches. And in the epistle to the Ephesians 1. he opens the mystery more clearly: well, it is no small matter to get the eye of thy mind opened. Thou wilt think it a great matter to get the eye of thy body opened, that thou mightest see the visible creatures of God. But what is that sight and the opening of the bodily eye to the sight of the soul, and opening of the eye of thy soul, whereby thou shalt see God, and the things of God for thy weal? There is no match here. Therefore the Apostle to the Ephesians explains this mystery more clearly, where he saith, that You may see what is the hope of his calling: yet he goeth further, and what is the riches of his glorious inheritance in the saints: and then he goeth further; And what is the exceeding greatness of his power towards us. And if thou hast faith, thou shalt taste of such an excellent grace, that thou shalt wonder that that same sorry and silly heart could gripe and attain to such unsearchable riches. The effect of his will is this: the way of redemption to the lost world is revealed: the way of remission of sins, how to be made holy, and the rest of the graces revealed in jesus Christ. True wisdom. This is the will of God. Note then, what call you true wisdom? Men would be wise, man inclines to nothing more than to have knowledge. Then what is true knowledge? To know the way of thy redemption. And if thou want this, the greater knowledge thou hast, the greater fool. Be a fool, man, to come to this knowledge. Come down thou art that scansing & soaring I wots not where, come down, come down I say, if thou know not jesus thou art a fool: thou shalt never reach to the wisdom of Christ; thou must come down and leave thy foolery and proud conceit of knowledge, if thou wilt be truly wise. In the end of the verse, when generally he hath spoken of this knowledge, he layeth it out abroad, and saith, With all wisdom and understanding. By wisdom briefly he understandeth all that knowledge that consists not so much in doing, as in contemplation. By understanding, he means such knowledge as stands in doing: for religion and that true Philosophy and wisdom is not a bare meditation; for a man to sit in his chamber all the day, and like a Cloister Monk, and in the mean time to do nothing thereby to profit the Church of God; it is nothing, it avails not. But religion is a knowledge, and a meditation and a doing. Practise thy religion, or else it is not worth a penny. And if it shine not in thy life, it is but dirt: so you have the parts of this knowledge, wisdom Wisdom in meditation, understanding in practice. in meditation, understanding in practising to profit the world. You see first this knowledge is spiritual, in quality, not earthly. It is of things that never shall take end: it is parted, it stands in wisdom and stands in practising, will you come to degrees? It is perfect in degrees, and then it is perfect in parts, in the which there is nothing that wants or is superfluous. This is that knowledge that we have in Christ: howbeit, the Apostle would seem that he prayeth that they should get this faith here: yet is it sure that it is never gotten in this life, if thou shouldest live Methusalems' days. It must be that thou grow in filling up this faith every day thou livest more and more; but so long as thou brookest this mortality, this fullness, whereof the Apostle speaks, shall never be: for this mortality must be swallowed up of life. If thou wouldst have this faith, thou shalt never get it till the day of the resurrection, at which time God shall be all in all. 1. Cor. 15. 28. thou shalt rise up glorious, and this vile body shall be made like to his glorious body, Matth 13. and then it shall shine more brighter than the sun at noon day. O the glory of the Saints! when he shall fill them so that they shall not need a temple, nor meat or drink, as it is said in the Revelation 21. but he shall be all to thee, because he shall be in thee, and thou shalt be are him in thee, thou shalt be a tabernacle to him; then shall this fullness be: and until than it shall be but in a growing to that perfection. Blessed be that soul that grows and feels that heavenly liquor dropping day lie into the soul, be assured thou shalt get this fullness of the light, and God shall dwell in thee for ever. You see then he hath prayed for wisdom and knowledge; to what end is all this? will God give a man knowledge or wisdom, or will a man pray for it, except he wots wherefore? wherefore is it then? That you may walk, saith he. Wherefore is light given, but that a man should walk? wherefore shines the sun, but that thou mightest walk? The sun is not given thee to Similitude. sleep: he is but a swinger but a lubber that will lie idle in the day light, and the sun shall witness against him in that day: much more that heavenly light, that sun of righteousness shines he for nothing? If thou hast gotten this shining light, walk, go, and travel, be exercised in thy calling, and be Vocation. not idle: will this sun in the firmament testify against thee if thou be idle? what will the light of the son of man do trowest thou, if thou be idle in thy profession? O woe worth thee that ever thou sawst it! I see there must be a walking, but thou must not walk as thou wilt. In deed there be many that are over busy, and that were better sleeping in their beds then walking as they do in wantonness and wickedness. And there is over many reeling here and there as wantoness, about I wots not what. The very day light craves that thou walk according to the light, Rom. 13. 12. thou must have a very comely behaviour in the shining of the sun, and thou must not play the fool, the drunken man, the harlot, the murderer, and the thief: I tell thee and thou do it, the sun shall witness against thy evil deed to thy condemnation. And if the sun in the world and firmament craves this comely behaviour of thee, and that thou walk orderly: then much more must thou walk by a rule in thy light jesus. What is the rule? Walk worthy of the Lord: as if he would say, is it the Lord that shines? stain not that Lord of light by your evil behaviour. This importeth: as this light shines in thee, so thou shouldest see him. See him as thou wilt, he shines on thee: and if thou get a sight of this light, blessed art thou. Alas these filthy persons if they saw theeye of God, trow ye that they would puddle on this sort? all stands on this, that howbeit God see them they see him not. Happy art thou if thou canst say when thou risest, Lord thou seest me, now Lord give me an eye to see thee, and Heb. 12. 14 Gen. 17. 1 by the seeing of thee to walk as it becometh me in thy presence, never to stain that glorious light by my profane life. Now in the next words he tells more plainly what it is to walk worthy of the Lord: it standeth in this: to please him in the whole actions of our life. Well is that heart that can in any measure be set to please God, and well is the mouth that can say, I would please thee O Lord: Lord give me grace to please thee. No no, let not a thought that thou thinkest will displease him, break out: hold it in, and say, Lord slay it by thy Thoughts. spirit: but fie on thee, when thy filthy thought falleth out into a filthy deed. Therefore set thee to please the Lord in thought, word, and deed. O the joy in thy heart when thy conscience beareth witness to thee, that thou wouldst please the Lord! thou shalt never have joy in thy heart while then: When we have set our heart to please him, it is but a meeting of the 2. Cor. 1. 12. Lord. The Lord hath set himself before thee, to pleasure thee: fie, fie than that thou wilt not set thyself to pleasure him. Do what thou canst, thou shalt never be able to pleasure God in respect of his pleasuring of thee. Thou art but an unprofitable servant: yet happy art thou if thou endeavour to pleasure him, as he will, and wrestling and striving as it were through a thorny hedge to get this cankered heart subject to pleasure thy God: and say, as thou hast pleasured me Lord, give me grace to pleasure thee. Note. Now the Lord give every one grace to please him in some measure. To whom be praise and honour. Amen. THE THIRD LECTURE UPON THE EPISTLE OF PAUL to the Colossians, beginning at the midst of the tenth verse. COLOS. Chap. 1. vers. 10, 11, 12. 10 Being fruitful in all good works, and increasing in the knowledge of God, 11 Strengthened with all might through his glorious power, unto all patience, and long suffering with joyfulness, 12 Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the Saints in light. WE heard brethren the preface of this epistle, it standeth first in thanksgiving: and secondly in prayer. We have heard this other day of thanksgiving, and of the causes of it. We entered into the prayer. The Apostle showeth that the first day that ever he heard of the grace of God which the Colossians had received, he not only thanketh God for it, but immediately prayeth for them. The effect of his prayer was, that they should be filled (they were not full yet) wherewith? with knowledge, and not simply that, but with all knowledge: of what thing? not of every thing, but with all knowledge of his will, of the will of God reucaled most clearly to the world, by the son himself, who is in the bosom of the father, and who manifested himself in the fullness of time, in the nature of man, and with his own mouth revealed the will of his father. Then he layeth out this knowledge in the parts of it: In all wisdom (saith he) which consisteth in contemplation of heavenly things; and in all understanding, which consisteth in practising that contemplation. All wisdom, not earthly but spiritual; all understanding, not earthly but heavenly, touching the love of God, and the salvation of man in the blood of jesus. Now to what end should they be filled with all this wisdom, that they should sit idly in the world? no, no, but that they should walk and travel: and how? according to the rule. A misruly life dove's not, it avails not. The rule is, as it becometh that Lord of light, as it becometh that glorious Gospel, this revelation of the God of glory, as it becometh so glorious a calling. Then he showeth what it is to walk worthy of the Lord, it is to please him in all things, in all our actions and cogitations to study to please him, to make him a meeting as the Apostle speaketh, seeing he hath set himself to please us, we should go about every way to please him. Now brethren thus far we heard the last day briefly: in this text, first we have four points, or heads, in the which consisteth the pleasing of the Lord. Then we are to enter into the third part of the epistle concerning the doctrine to the Colossians. The first part of the pleasing of the Lord is this, fructifying (saith he) in every good work, there 4. points wherein we ought to endeavour to please God. is the first part. The second is, growing in knowledge. The third is, to be strengthened with all might through his glorious power. The fourth and last is, being strengthened with all might unto patience under the cross, to thank him cheerfully and joyfully. These are the four points wherein the pleasuring of God standeth. To come to the first, it is to fructify in every good work: mark it, the speech is borrowed from a tree that brings out good fruit. We know the pleasure of the Husbandman is, when he seethe a tree in his garden fruitful and bringing out good fruit in due season: Even so the pleasure of the Lord is when he looketh down to thee as unto a tree planted in his garden, and seethe thee fructifying in every good work, that is his pleasure. But here the difference betwixt the fruitful tree and the godly man, is this. The tree that is most fruitful S. will bring out but a kind of fruit only: an apple tree will bring forth apples; a pear tree, pears; and another, his kind of fruit; and so forth in the rest: but thou that art a fruitful tree in the garden of the Lord, thou must not be bound to one kind of fruit; but as the Apostle speaketh, you must bring forth all good works, both of soul and body, for the Lord will not have the fruit of the one without the other. But if thou be planted in the garden of the Lord, thou must bring forth fruit to the pleasure of God, both of soul and body. Again, you know a tree hath the season, but thou art not bound to one season, to summer, winter, or harvest; but thou art bound to bear fruits continually. So briefly brethren, there is the first point of the pleasing of God: wouldst thou please him? look that thou be fruitful, be not barren; work, be not idle, be occupied, and well occupied: do no evil, but good; not one sort of goodness, but all the good that is possible for thee to do. Now to come to the second point of the pleasing of God: it stands in growing in knowledge, and that is faith. This point flows from the first, mark it. A man that fructifieth in good works, he feeds upon his own works: by the very juice and sap of the works, Growth in knowledge. knowledge or faith is nourished. It is true in deed, good works must come of faith, and there cannot be good works where faith is not first: they must rise of faith in the heart, and faith (as the Apostle saith) worketh by charity, Galath. 5. 6. Even Good works. Note well. as good works come of faith; so good works nourish, augment, and entertain the mother of it, that is faith. This is the difference betwixt the fruitful man, and the tree. The tree bringeth not forth the fruit to itself, nor feeds on it: It is not so with the fruitful man. In deed it is true, the good works of a man which are the fruit of faith, they serve first to the glory of God, and next to the good of his neighbour. But there is further use of them, he getteth the best himself. Dost thou a good turn to any man? thou hast the best of it thyself: and thou feedest more on thy good work, than the person doth upon whom thou bestowdest thy good work. So this is sure, good works nourish faith; even as evil works sour and bitter fruits (whereof this land is full) foul thoughts in thy heart, foul and filthy speeches in thy mouth, cruel and barbarous deeds in thy hand, nourish unbelief in the filthy and wicked person. Trowest thou all is gone from thee, when thou hast suffered a foul word to pass out of thy mouth, and an evil deed to pass from thy hand, that thou art quit of them? No, no, it comes back upon thyself, and leaveth a foul black spot behind it: and if thou be an infidel, thy infidelity increaseth in thy heart, and thou art nourished by it. Alas! the best of us all is subject at all times to one evil or other. If thou be faithful, the very evil deed will come back upon thee and anger thy heart. The very evil deeds if thou go forward in them shall extinguish thy faith, or feeling, as the Apostle saith, 1. Thes. 5. 19 So thy fruits shall either augment thy faith, or else extinguish thy faith if thou continue. Therefore take heed to thy doings, that they wound thee not to thy heart: and if thou wouldst please God, fructify in good works: and secondly by them grow in faith. The third point follows, being strengthened with all might through his glorious power: and this followeth from the second, for every one followeth from other. We know that the tree that groweth, as it fructifieth; so it groweth strong, a growing thing groweth ever to strength, as a decreasing thing faileth more and more to weakness, and the more the fruitful tree groweth, it is the stronger: so a man growing in faith and good works, he grows to strength. For except the tree groweth to strength, it may well fructify for a time, but it is not able to fructify long, the summer will whither it, and the winter will rot it: even so a man except he grow in faith, and in the fruits of faith to a strength, till he be strong, and grow in strength of well doing, he shall not be able to stand and abide all. He shall not be able to abide the dint of persecutions, the sword, hunger, imprisonment, and such other afflictions. I say he shall not be able to abide these things, except he grow to a strength of God: but the heat of persecution shall make him to perish and whither away. He is not content with this simple word of strength, but he addeth to all might. A christian man must not be content with one sort of strength in this life. In deed were there but one calamity, one affliction, and one persecution, one sort of strength might suffice; but seeing there are manifold, yea a thousand fold, thy strength must be a manifold strength, thou must have all strength. Then to mark it briefly: I see a perfection of all things craveth to be in a christian. Wilt thou speak of knowledge? the Lord craveth all knowledge. Wilt thou come to works? he craveth all manner of works. Wilt thou come to strength? he craves all strength. Well brethren, it may be that we attain not in this life to this perfection, but certainly these words are not in vain, but they let us understand thus far, that once we shall attain to perfection; grow here, and hence thou shalt have a perfection; grow in knowledge here, and hence thou shalt have perfect knowledge: but if thou grow not in knowledge, and in the rest of the graces of God here, thou shalt never attain to perfection. But when shalt thou have it? read 1. Cor. 15. and there ye shall find it. Then he cometh forward and layeth down the ground, and beginning of this strength: He craves it not of flesh and blood, he bids them not be strong in themselves: the stronger that one is in flesh and blood, the weaker is he in the spirit, and the more unable to receive knowledge and to believe, and to bring forth the works of the spirit and faith: for as the Apostle saith, Galath. 5. 17. The flesh fighteth against the spirit, yea the flesh (as experience teacheth us) over comes the spirit. Therefore he saith not, be strong in all might, in yourselves; but he saith according to the force of his glorious power, as he speaketh to the Ephesians 6. 10. he craves that they should be strong in the Lord, and in the power of his might. Then thou man be strong in the glorious strength of thy God; not in thyself, nor in thy own arm, nor in things earthly, but in the strength of God. But how get we it? Read Ephes. 1. 19 where he saith, what is the excellent greatness of his power in us that believe: and 1. Pet. 1. 5. Who are kept (saith he) by the virtue of the strength of God: and how? through faith. Then look how the strength of God comes down to thee (there is a far space betwixt thee and God) believe in God through jesus Christ, apprehend him, behold him by faith in his glory, spare not, pass through the glory of God: if thou get a gripe of him by faith, thou shalt suck down that power and glory that is in God, and thou shalt be filled with it. Note. Ye read of Steven in the Acts chap. 7. 5. when he is persecuted and accused, his eye is in heaven: they are looking to him, but he is looking to heaven: his faith pierceth through the clouds to the presence of God, and sucks down strength and comfort to him now in the heat of his persecution, even when his affliction is at the height, and is sorest upon him: what saith the text? He is filled with the holy Ghost, Acts 7. 55. so that his face shined as an Angel: so ye see the glory of God what it is. Now in the words following, he is not content generally to speak of this strength, but he lays it out abroad clearly setting it out in three parts. First, in all patience, the second long suffering. Thy patience must not be for a time, but it Patience and joy under the cross. must be in long suffering. The third is in joyfulness of heart, patience without joy, without willingness to suffer availeth not, if joy be away burn thee, rack thee, rend thee, all is for nought. So in a word, who is the strong man? men would think that he is strongest that is ablest to persecute, to oppress, to afflict and to trouble the Saints of God. The King of Spain is counted very strong, and the Pope is counted very strong, because they have a strong hand to persecute the silly ones of jesus Christ. But who is the strong man? that body that A strong man. suffereth the sword, the fire, and all manner of affliction patiently for Christ's sake, and hath continuance in patience, and with patience, joyfulness of heart: there is the strong man. The strength of God is not so much in doing, as in suffering: so that thou that sufferest most in patience, and in the joy of thy heart, thou art strongest, and it is thou that gettest the Rom. 8. 37. victory. Thou that art undone in the sight of the world, thou art the strong man, and not he that slayeth thee. The filthy murderers are slaves, the man that thou oppressest is the strong man, and thou art the slave, and shalt dwell with the devil that great slave, when as the afflicted shall triumph and be with God. Well, if thou have this strength of God, and patience in afflictions, thine afflictions shall not make thee weak, but the stronger to endure. To come to the last point, giving thanks unto the father. This floweth out of the third, a man in persecution strengthened with patience. O the mouth of that man is opened to praise and thank God, though it were in the fire burning! So you see this riseth out of the other. Mark it, wherefore shall ye thank him? it is a hard matter that a man exercised by the hand of God (for the persecutor is but the hangman of God, if he were a King, and the Loon shall be hanged in the end, and the scourg shall be cast into the fire) should thank God in the midst of persecution. The words following lets thee see wherefore thou shouldest thank him, to wit, for thy calling. This christian calling, to be heir of Which hath made us meet. heaven, is the matter of thy joy, upon the which thanksgiving doth arise. So in the midst of affliction, of persecution, of martyrdom, the remembrance of thy calling to be a christian, and to be heir of heaven, should make thee to rejoice, and to give thanks to the Lord of glory, and should ever hold thee up, and should make thee to open thy mouth, and praise the Lord, Rom. 5. 2. We glory in hope. O that glory ministereth joy in all the afflictions in the world. Then mark Nose of a man truly pleasing. God. a lesson out of all this, who is he that pleaseth God? (woe is him that is in no measure about to please him. O woeful wretch, though thou wert an Emperor of the world, if thou be not in some measure set to pleasure him, woe is thee for ever more!) First, the man that fructifieth in good works: and if thou be an evil doer, thou pleasest not God, but the displeasure of God lieth on thee. Secondly, he that would please God, he must be a growing man (not standing in this world) and that ever in faith: that is, the elder thou be, the nearer and nearer to God, thou must grow elder in faith. Then thirdly, he must be strong, not only able to do but to suffer, and therefore he must be strengthened with patience. A christian man is not a doer only, but a dyer. Fourthly, he must be ever glorifying, ever thanking God, and praying to his majesty, even when he is most oppressed. Put these graces together in a man, and that is the man that pleaseth God. And O the liking of God that he hath of thee, when thou art thus occupied! Thus far the preface. Now follows the third part of the Epistle containing doctrine, both fair and sweet, opening a glorious mystery, and that briefly. You that would have riches, he opens up the riches of jesus Christ to you, that was so long hid up from the beginning to his coming. The first thing he gins at in his doctrine, it is this christian calling, it is the first grace and Our calling. The first grace we receive in time. blessing that in time we get in Christ. I say in time, because our election or predestination is before all time. So the first grace we get in jesus Christ in time, is our christian calling. In the epistle to the Ephesians he beginneth higher, but in this epistle he doth not so: he gins not for the height but at this blessing, that is first in time, to be called to be a member of Christ. Note. Now in speaking of this benefit of our calling to be a christian, he speaks not simply of it, but in speaking of it he is thanking the Lord the father who hath made us meet for a part of that glory: for you shall mark this of the Apostle, he can never speak of the graces of God, but he ever thanks God. And in the first epistle of Peter. 1. 3. to teach thee when thou speakest of the graces of God, to remember to praise him, and to give him hearty thanks for his blessings. Now to come on first in this doctrine of this christian calling, we have the author of it. Whom thanks he? Thanking, saith he, the father: Author of our calling. so he gives the glory of our calling to the father of our Lord jesus, the father of glory; he gets the first praise of our calling. The son himself speaking of his own calling; he gives all glory to his father: So all the godly give the glory of their calling, first to the father, because he is the beginner of all grace. Then he cometh to the benefit itself, he saith not, thanking the father who hath called us, but in steed of the word calling, he putteth the definition of calling, the effect of the calling, who hath made us meet, or sufficient in effect: then mark the words, they import first this. That then when the father hath put his hand to work, to call thee, thou wast unmeet: if he made thee meet thou wast first unmeet 2. Cor. 3. 5. thou wast unmeet, even if it were to think a good thought: when he began to work, thou hadst no power once to think of this calling. Then What our calling is. wherein stands our calling? not in a bare name, as you would calaman, but it standeth in a change. When he calleth thee, he changeth thee wonderfully, & makes thee that, that thou wast not. Thou wast an old crazed creature, a faggot for hell: thou wast nothing because of thy sin: and except the Lord make thee a new thing, better it were for thee to be turned to nothing, for thou shalt be turned down to hell. Rom. 4. 1. he calleth the thing that is not, as though it were. This is the calling of the Lord: when he calleth a man, he changeth the heart of him. The free-will of the Papists, that poisoned doctrine of theirs, that a man hath some grace by nature (howbeit unable to receive grace of God) will never stand in the day of the Free-will. Lord: and if thou wilt defend it, thou shalt never find this effectual calling of the Lord. If thou renounce not thy own sufficiency, thou shalt never get grace. He thanks God that made us sufficient of unsufficient, meet of unmeet, of dead men quick men: wouldst thou thank God from thy heart? (for thanking of God must rise from the heart) there is the first ground of it: the feeling of thy own want, of thy own misery, and that great lack of grace in it, and that must be the deepest sense in thy heart, and lie at the root of thy heart: and thy prayer must rise from that step, and from that Thanksgiving. step to come to another step, to the sense of that mercy that God hath showed thee, that is the next. The first is a sense of thy misery: the second is a sense of the mercy of God, of these two breaks out the thanksgiving. So that if thanksgiving begin not at the sense of thy wants, I tell thee it is but a thanksgiving from the teeth forward. Take it for a sure rule, if thou have not a true sense & feeling of thy own wants and miseries, and then of the mercy of God; thou canst never thank God aright: nay thou canst never in any measure seek to God truly. So to return I say, as thou wouldst have grace, begin at this, that thou art nothing in thyself, that God may have the glory: there is your calling and the effect of your calling. But whereto are we called? A man that is called, he is called to some thing. The Lord calls not, but to some end. He hath made us meet for a part: whereof? A part of a lot, that is, of an inheritance that falleth by lot. Then wouldst thou understand whereto thou art called, and made meet? to wit, for heaven; to make thee able to brook that heavenly inheritance: so thou art not called to nothing, but to an inheritance. So if thou find that thou art called and a change is made in thy heart, of an unmeet man thou art made meet, and if thou find a change, look certainly for an heritage, fail not to look for it, for the heritage shall not fail thee. Thy sufficiency had not been wrought, if thou hadst not been propped up for that heritage: yet the word would be noted. He calls it not an heritage, but a lot: by the which he will let thee see, that thy heavenly heritage falleth out to be by lot. Ye would think that a man called should merit to himself an heritage, that he might work for it here. No saith the Apostle, thine heritage falleth to be a lot, when thou art called. So a benefit is not a merit of another benefit; our sanctification is not a merit of our justification; but all is of grace, and our inheritance is but a lot, that is, a grace or gift of God without deserving. Yet further: whose is this inheritance? he saith that it is the lot of the Saints of God. God hath giving it them, and none other hath gotten it, or shall enjoy one foot broad of it, but the Saints. Thou mayst inherit here a kingdom, an earldom, a Lordship, though thou were as a devil: but in heaven thou shalt have none if thou be not first a Saint, and a holy one here on earth. Mark this lesson: ere ever thou get a share of heavenly inheritance of the Saints, thou must come creeping to that communion of Saints; be joined with them here if thou mind to have any part with them in heaven: separate thyself from that society of the Church of God, thou shalt be debarred from heaven: thou shalt never get a sight of it. Look the epistle to the Ephesians, where he showeth wherein the riches of the glory of this inheritance is. Where is it? he saith, it is among the Saints, Ephes. 1. 18. So then associate thyself to the society of the Saints in earth. Men may pass their time, and what reckon they of a Church? It smells in their nose, what should they speak of it? it is a stinking word, mockage and scorn to them: but I say glad shalt thou be to be of that number, or else I shall debar thee from all society of the Saints in heaven. Thou shalt be excommunicated out of heaven, if thou excommunicate thyself here from the Saints. Now where lies it? you take heed where your heritage lies, and you will look to your charters, and evidences diligently; for that cause, you will look the situation of it. He saith that this heritage of the saints is in the light; there is the place, a lightsome and a joyful pleasant place. The line of pleasant places saith David, Psalm. 16. 6. is fallen to me. It lieth then in the light, it is in heaven, as Peter saith in his first Epistle 1. 4. It is kept and laid up where God dwelleth: it may well content thee to dwell where God himself dwells. Yet where is it? Thy life is hid with God, saith he. O than thy heritage is in God what can be said more? A fair heritage lying in so fair a light, even in heaven with God, and in God. I see then all our life and joy either in this life or in the life to come, is in that light of knowledge, in that spiritual knowledge: so that a man that hath his mind enlightened to see, as the Apostle saith to the Ephesians, the hope of his calling, the riches of the glory of the inheritance of the Saints; the man that hath this light, he lives and enjoys a great inheritance, howbeit he hath never an inch in this earth; and his joy is a true joy. And again, a man that is in darkness, not seeing the face of God; in no measure, knowing nothing: that man living he is dead, if he were an Emperor, a King, and a Lord. This country is full of dead stinking carrions, because they want this light, and they would pull out their eyes that they should not see this light. But woe to them in the end, when this darkness shall bring an utter darkness, when thou shalt be a dead stinking dog in hell. Get thou this light if ever thou wouldst see heaven, and have a part of it, which is not in darkness, but in the light of God. To whom we give all honour, praise and dominion for ever. Amen. THE FOURTH LECTURE UPON THE EPISTLE OF PAUL TO THE Colossians. COLOS. Chap. 1. vers. 13, 14, 15. 13 Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear son, 14 In whom we have redemption through his blood, that is, the forgiveness of sins. 15 Who is the image of the invisible God, the first borne of every creature. THe last day, well-beloved brethren, the preface of this epistle being ended, we entered into the doctrine. The Apostle in his doctrine gins at the first grace that a man or woman getteth in this world in jesus Christ. The first grace or blessing of God in time after they are borne into the world (for our grace & mercy gins before all time ere we be borne, our election began before the foundation of the world was laid) but the Apostle gins at the first grace in time, the first grace in jesus Christ (for all is in him, nothing without him) is this christian calling from darkness to light, from that foul puddle of sin, wherein we lie by birth and nature (nay if thou wert borne a king, thou liest in the foul puddle of sin) we are taken out of hell, for our birth is in hell, and to hell we go if we have no more but nature. Thou art taken out of hell and put into heaven, there is the first grace in time. Now to come to the text, ye heard the father he getteth the first glory of our calling. Thanking (saith he) the father. He is the fountain. Then we heard wherein the calling consisteth, not in a bare naming, as one man would call another, but the Lord in calling us maketh us meet; of unsufficient for heaven, he makes us sufficient; of unable, he makes us able; of dead men, he maketh us lively; that is the effectualness of our calling. Then we heard, whereunto we are called. Our calling is not in vain, we are called to a lot, a fairer heritage than all the kingdoms of the world: nay the poorest soul is called to be an heir of heaven. Such as are called are called to the kingdom of heaven, all other heritage's are but dirt and draff. And who oweth this kingdom? It is the kingdom of the Saints. It is distributed among the Saints: and if thou be not a holy one, and in their society, thou shalt never see that heritage: laugh at them so much as ever thou wilt. Where lieth this heritage? To wit, in the light of God: thou never sawest such a light. It lieth in God, for God is thy light, and thy life: and if thou be an heir of this kingdom, thy life is hid with God in Christ. To go forward, yet the Apostle insisteth in this first blessing of our effectual calling, and maketh it more plain in this verse. His words are, who hath reached us out, that is the force of the word: From whence? From the power of darkness. What more? And he translated us. Whereto? To the kingdom. What kingdom? Of his son: the son of his love, his dear son, the Lord jesus. Now brethren, it is clear, but I shall briefly insist on the words, to let you see the force and power of every word: for they are of weight. For the words that speak of heavenly things are not the words of men. Then the word he hath pulled us out; with a force or strength, with a constraining. I hold it not a simple delivery. Then look to thy calling. It gins at haling of thee. Thou art so fast held bound, when thou art called, that if thou be'st not pulled out with a strong hand, thou wilt never come out: and that Christ himself saith, No man cometh to me (no not one) except the father draw him, joh. 6. 44. Thou wilt never see heaven, if thou be not drawn. So our calling must begin at our drawing: & all the powers in the earth will not draw thee to heaven, if the hand of the Lord draw thee not. To go forward. He hath drawn us out. From whence? From under a power: then the cause of thy drawing is this. Thou art holden straight, and thou art holden by a strong power. There was never man holden in iron bands, and prison so straight, as thou art holden by sin: for as light as thou wilt skipped and leap, and as nimble as thou seemest, when thou art leaping lightest thou art fast holden; and the more thou leapest in sin, the faster and the faster thou art holden: so ere thou get out, there must be a power, and a greater power than it that holds thee. No man (saith Christ) will enter into a strong man's house before he have first bound the strong man, and then divide the spoil, Mark. 3. 27. No man will take thee out of sin that strong man, except he have a power that is stronger than sin. What a power is this? The next word tells thee; It is the power of darkness. Alas that darkness of Ignorance! O that terrible cloud of darkness and ignorance, that is in the soul of every man naturally, without the knowledge of God, of jesus Christ, of life, and salvation! O miserable is that soul that lies in that darkness! Then it is the power of darkness, a strong power, and the strongest power in this world, that holdeth thee fast. If thou be fettered with darkness, then in deed thou mayst say, thou art fettered fast. Brethren, there is but two great powers only (as for the power of a King, out, out, it is nothing but draff and dirt: the power of the flesh is nothing) There are but two kingdoms only: The first is, the kingdom of God; the kingdom of light, is a kingdom in deed. The second, is the kingdom of darkness, the kingdom of hell, to call it so; yea and all the Kings of the world shall be under one of these two, either a slave of darkness, or else a son and heir of the kingdom of heaven. Now the kingdom of darkness next after the kingdom of light, it is the strongest in this world: and to speak plain to you, this kingdom of darkness is but the pit of God, a dungeon and a prison house, wherein the devil first lies all chained; of the which they are princes lying in bands abiding their damnation: and next them are the reprobate, Cain, judas, and the rest, and in the which the devils and the reprobate shall be tormented everlastingly. So the kingdom of darkness serveth to this kingdom of light, and they who are in it are but the executioners of God, and rods of his fierce wrath. Now then, it is jesus Christ that Prince of light that hath drawn us out of that dungeon of darkness, and ignorance. He is that strong man, whose strength is above all strength of the devil, sin, and hell. It is he then that hath done this: and what more hath he done? He (saith he) hath translated us, taken us from one place, and removed us to another place; nay it is not enough to be pulled as it were out of hell, except thou be taken away and translated as far from it, as thou mayst look to it. Thou wilt go back again, if thou be not translated and kept far from it. Whereunto hath be translated us? he saith, to a kingdom: we shall hear more of this kingdom hereafter. A kingdom must keep thee: It is impossible to be kept, if thou be not kept in a kingdom. The power of a King is required to keep thee. Whose kingdom is it? not Caesar's, no Emperors in the earth: nay the kingdom of Spain, France, England and Scotland will not keep thee; fly, as thou wilt fly. Whose kingdom must it be then that must keep thee? The kingdom of his own son, and more, of his own dear son; the son of his love, that is, the kingdom of his son that he loveth so dearly. Well, and if that be the kingdom that thou be translated unto, thou shalt be well kept: it is the only kingdom that is able to keep thee. For first behold the King. Who is the King? The King is the son of God, a strong King, joh. 10. 28. No man shall take you out of my hand. O the strength of the son of God He is God himself: then he is more, a son, and a king, that is so loved of the father, and in him he loveth all within the bounds of this kingdom. So see first the power, and then the love; and no question thou mayst say, that thou shalt be well kept. Blessed is the soul that comes to this kingdom: And if thou be not yet translated to it, strive to it, as thou wilt be safe. In a word, will you have wherein our effectual calling standeth? I say to you, it standeth in this: In taking us out of one kingdom, and putting us into another: in translating of thee from the kingdom of darkness, and putting of thee into the kingdom of heaven: in translating of us from a kingdom, wherein we live as slaves (fie on it, thou livest as a slave here, a bondslave to Satan and thy own foul affections) to a kingdom wherein thou reignest like a king. There is never a slave there, but all are kings in this kingdom: never a slave there, all are sons; and if they are sons, they are heirs, as Paul reason's Rom. 8. 17. It is a translation from a kingdom of smaller power, howbeit of a great power, to a kingdom that is infinite. No kingdom is infinite but Christ's; this is comfortable. Findest thou thyself translated and called to be one of this kingdom? See the infinite power of it, that is able to keep thee, that thou shalt never fall back again to the kingdom of darkness. And if a man be effectually called, it is impossible that ever he shall fall back again, no more than the devil is able to take the sheep out of Christ's hands. Therefore in the Epistle to the Romans 11. 29. Paul saith, The gift of God is without repentance; so that the gift of thy calling is without repentance: Blessed is that soul that finds it. To come to the next verse, In whom? to wit, in jesus Christ the son of God: What have we in him? A fair grace: we have redemption. Through what? Through his blood, a dear price. What is this Redemption? Remission of sins. Well, well, thinkest thou it a small thing to have thy sins forgiven thee? Now weigh the words, for in the words he comes to another blessing, a second blessing even the remission of our sins, that is the effect of the former: but to begin at the first word, In whom. This second blessing is not without jesus: no, no; no grace, no mercy, no blessing without Christ; this is plain talk, would to God we could fasten to him: so he saith, In whom, that is in the dear son of God. Brethren, being once translated, that is, effectually called and drawn to him, we live not as other subjects under a king. subjects would be far Simile. from their king, and some there is that will not once get a sight of their king in all their life time: but being translated to the kingdom of Christ, we are joined near to our king: nay never Courtier was so near a king of this earth, as we shall be when we are translated to the kingdom of Christ jesus: he will not rest till he have us in him. O the tender affection of jesus Christ that he beareth to them that are in his kingdom! he will have us engrafted in him, as the grafts in a tree: he will not let thee stand behind him, but he will have thee in his body, and joined with him as a member of his body, and he will have thee feeding in him, that is, upon grace flowing from him as from the head. So blessed is the estate of that body that is translated to the kingdom of Christ: as by the contrary, miserable is their condition and estate, that abide in darkness and ignorance. When thou art in him, what wilt thou get? he saith, we have redemption. It is impossible but if thou be once in him, thou must have grace of him: once effectually called to his kingdom, which is that first grace, of force thou must pass to the next grace, which is the Redemption, and all the graces that are in him; and so no end of grace to thee. Get me the first grace, get thy heart once entered; I shall promise there shall be no end of grace, until thou be glorified without end. O then, what is the next grace which follows thy calling? It is a blessing called Redemption. A word sounding in our tongue commonly, would to God you understood it aright: As soon as thou findest in thy heart thyself to be effectually called, as soon will the father say; O sinner, I absolve thee from thy sins. That is the next blessing. There is none who finds themselves effectually called, but they will find as it were this sound, I absolve thee from all thy sins. If thy conscience testify thy calling, it will testify also that thou art absolved, and redeemed from sin. Let no man speak of these things but they, who feel in their hearts daily their effectual calling. Now I shall speak of this Redemption as the Lord will lead me, not digressing into a common place. What is then this Redemption? to speak it plain, it is nothing but a delivery. The redemption of a sinner is nothing but a delivery of a sinner, a setting of him at liberty. So a sinner when once he be translated unto the kingdom of jesus Christ, when the father looketh as it were from his tribunal, and sees the sinner engrafted into jesus, so soon will he shake the fetters from him. For in this kingdom there can be no captivity, no slavery, no bondage of sin and death; they cannot be in the kingdom of Christ. Indeed in the kingdom of Satan, there is nothing but slavery, and all are but slaves: but in the kingdom of Christ there is nothing but liberty. The kingdom of liberty cannot abide a slave: but all must be free, free from sin and death. The next thing in this redemption: if we be delivered, from what is it that we be delivered? (a man that is delivered is delivered from some thing) from slavery; if thou wert a King, thy horse rubber is not so ill as thou art, if thou be not translated from thy nature and from sin. Thou art delivered from this when once thou art called: for after we be called and translated, sin hath no more dominion over us. Yet Rom. 6. 12 when we are in Christ, we are not free of bands, * 1. joh. 3. 78. A sinner in his conversion, albeit his sins be pardoned with God, yet there is a time of further humiltation given him to feel the seal of the pardon of sins put to his heart. Confer 2. Sam. 11 with Psal. 51. Rom. 8. 15. Ephes. 4. 30. Hebr. 6. 1. no never till the sentence of the absolution come out from the tribunal of God, and say to thee, I absolve thee. But to go forward: how is this procured? upon what ground proceedeth it? it is no small matter to get absolution at the mouth of God. What procures it then? thou must be ransomed: thy ransom is not without a price. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports a ransom, and deliverance by a price of redemption. For brethren, you must understand that the justice of God cannot be impaired: the infinite justice of God cannot suffer the delivery of a sinner, except there be a ransom paid. Thou art conceited of mercy, and never hast recourse to that blood that hath ransomed thee: No, no, seek to the price and blood of jesus, otherwise thou shalt never be absolved: yet this ransom preiudiceth nothing the mercy. Indeed if the ransom were taken of thee, out of thy own purse; then thou shouldest never have got mercy: but because it is the Lord jesus that paid the ransom, therefore it is mercy and grace to thee. What ransom must this be? you think much of silver and gold, and would to God the blood of Christ was as much esteemed of by you, as you esteem of your gold and silver. But I tell thee, be thou a sinner, all the kingdoms of the earth will not ransom thy life, the whole kingdoms of the world will not ransom the life of one sinner; yea not of the poorest lad and lass in the world. I speak thus plainly, to teach you to think of better things, than the things of the earth. Fie on those things; we should not esteem them precious to us, but to be paltry, the dirt of this earth, and vanity of this world. What must be the ransom then? It must be blood. It is impossible that a sinner can be ransomed without blood; the silliest of you all cannot come to heaven without you be ransomed with blood. Therefore in the epistle to the Hebrews 9 chap. 22. it is said, Without blood no remission of sins: And if there were but an evil thought, no ransom of it without blood; else shalt thou die everlastingly, and the wrath of God shall feed on thee as fire upon sticks; or else thou shalt bring for thy ransom the blood of another. Then whose blood must this be? surely one must die; the justice of God must be satisfied: it must not be thy own blood, nor the blood of any sinner in the world; take them altogether and offer a sacrifice of them all, crucify them all, all shall not make a ransom for sin. Indeed it is true, the wrath of God must feed upon the blood of a sinner, and upon the reprobate: but that shall not be a ransom for one sin; so he shall never be redeemed by his own blood. A ransom must have a redemption, but the blood of a sinner will not do this: for sinners are in hell, and in hell there is no redemption. So, wilt thou be ransomed? say not I will reedeme myself with my own blood. The Lord will take the blood, but thou shalt never be ransomed, but die everlastingly. Whose blood must it be then? By his blood (he saith not by our blood) that is, the blood of the son of God. And this blood of jesus Christ is that blood only that can be the ransom: none in heaven or earth but his blood only, is able to make thy ransom: and this blood standeth best both with the justice of God and mercy of God, because it is the only blood of Christ that satisfies the justice of God. Why? by reason of the worthiness of the person, he is a man, a holy man, without all spot of sin. It will not be thy stinking rotten blood: it must be that blood of Christ, that holy blood, that must satisfy the wrath of God. It standeth with the mercy of God: for when the wrath and justice of God hath gotten that precious blood, than it is well satisfied: then mercy reacheth from heaven to the sinner; if thou canst present that blood, than the Lord will say: I have nothing to say against thee, I have nothing but mercy and grace to give thee, I forgive thee all thy sins. Many think this but words; but you shall see one day what these words mean. In the last words of the verse, that that he hath spoken of redemption, he sets out in a plain term and common word, even the remission of sins. In the Epistle to the Ephesians 1. 7. when he hath spoken as he hath done here, of the remission of sins; he showeth that it is through the riches of his grace. What is all thy remission to thee, but a free remission through the riches of his grace? thou hast not paid a mite for it; but Christ hath paid the price. So these two stand in thy redemption: In respect of him thou art redeemed by a price; and in respect of thyself it is nothing but free pardoning. So give him the glory and praise, for I assure thee, it is of an unspeakable mercy and love, that he hath forgiven thee, and taken the blood of his dear son for thy sin. Hast thou not great matter of praising and glorifying of him? O would to God this cankered generation could see and consider this work of our redemption! Now you have heard of your calling and redemption, two great works and benefits of God bestowed on his elect, in jesus Christ his dear son. There follows now a higher point of doctrine (speeches of the highest things in the world are either of Kings or Queens, or else of some other great novelties; yet all are but dirt in respect of this speech of the Apostle uttered according to the spirit of God. For he speaks of the highest things, that is, even of the king of glory: so this speech must be a high speech: and yet not so high, but a man may attain to the knowledge of it, so far as may serve to their salvation) when he hath spoken of this great king, and of his blood by the which we are redeemed, to let us see how great a king he is, and how precious his blood is, he falls out into a digression, and he brings out an high description of the Lord of glory. He may well blabber of him, but more he cannot: he is so high and excellent in all majesty. All the wits of men and Angels are not able to express the excellency of the glory of the son of God: but I leave that. The first part of his description, is from his Godhead; Who is (saith he) the image of the invisible God, the first begotten of every thing created. Here we have to consider, first how God is called invisible. And next, how the son is called the image of the invisible God: understanding these two, we shall get the meaning of the Apostle. We find this oft in the Scripture, especially in the new Testament, that God is called invisible. No man (saith john in his first chapter vers. 18) hath seen God at any time: & in another place he saith; No man hath known him. And Tim. 6. 16. He dwelleth in light that hath no access. How is this then to be understood? Look how he is invisible. This is to be understood of the Father, the first person of the Trinity: Note. He is invisible, he cannot be seen, neither by Angel, nor all the Angels in heaven, neither by man, nor by the eye of the body of man, no not by the eye of his mind. No creature no manner of way can see him: yet God forbidden but we see him. But how is it that he cannot be seen? He cannot be seen immediately in his own person, no not all the Angels can get a sight of him immediately. It is only the son of God that hath that sight; for he is in the bosom of the Father: and therefore no man nor Angel gets a sight of God (I say immediately) because that all the sight that man and Angel hath, is by a mediate person, the son of God. This is the first. Secondly, how is it that the son is called the image of the invisible God? I will not insist here, to bring in all the differences, and sorts, and images, because it pertains more to the Schools, then to this place. But thus far I tell you, I cannot get here in the earth a better example, to let you see how jesus Christ is the image of the invisible God in some measure (for who can see it in a fullness?) then the example of an earthly son. You see an earthly son will represent the person of his father, in the shape of his body, and in the linaments thereof; and that not only in the outward accidents, but in the very substance that he hath taken from him, and out of him. No image will come so near as that image; so that he will represent him in all these three, in stature, shape, and substance. Now to come to the son of God, you must understand there are no accidents in God. All is substance and essence. He will then represent him, first in his parsonage, even in a kind of portraiture: for how be it, he be distinct in person; yet nothing is so like the person of the father, as the person of the son. Therefore in the epistle to the Hebrews 1. 3. He is called the character and the very stamp of the father: and he will not only represent him in person, but in substance also. So that secondly he representeth God the father in a substance taken from him: for the son of God hath taken his substance from his father, in that eternal generation. And thirdly, which is higher, and this passeth all comparison, he represents him not only in a substance, but in that same substance, in number: so that there is not two Gods, but one God. Nay the father and the son is but one substance, and one God in number: and therefore he saith, the father and I am one, in the gospel of john 10. 30. No earthly son may say so, I am in the father, and the father in me: nay, no son in the earth, how verily so ever he represent his father, may say so as Christ saith: so the likeliest, the quickest, and the best representing of the image of God, is the son of God. There is no comparison, and therefore in john 14. 9 to Philip he saith, In that thou hast seen me, thou hast seen the father also. Why? because I am the brightness of his glory: so that if thou seest me, thou seest the father, and without the sight of the father, there is no life. And thou must begin that sight of him here, or else thou shalt never see him. And if the son were not so lively an image of God, it were impossible to be content with the sight of the son, but because he represents the whole majesty of his father; therefore the sight of the person of the son, contents us, and we rejoice in him. O if we had that sight of him, as we should have it, than should we rejoice unspeakably: so to end, the words imports this, when he saith, that he is the image of the invisible God, that he is visible. Then I ask the question, how is the son of God visible? mark briefly, in his manhood; that is, in our flesh he is visible; because jesus Christ in the flesh, is as well seen with the bodily eye as a man; and when we shall see him in heaven, we shall see him in the very body; so there is no question of his human nature. But how is that Godhead seen in the son? that is a greater question (I will assure thee it must be seen, or else no life for thee.) But how is it seen? first I answer, with the eye of the mind. A man hath a bodily eye in his head, and again he hath another eye in his soul, which when once it is illuminated by the spirit of Christ, than that eye shall see better than a thousand bodily eyes: it will pierce up through the very heavens, and never rest till it come to the sight and presence of God. Indeed if it be not illuminated, it will see nothing; but being illuminated, it will pierce through the very heavens, and enter into the light of God, & see him. So the son of God is seen in his Godhead, by the eye of the mind, and held fast by the heart, and felt of the heart. What means this sweet apprehension, that a man will have of the mercy of God, of the wisdom, and justice of God? what means it? Nothing but a sense of the Lord jesus Christ; all is in the feeling of jesus Christ, who dwells in the heart by faith, as the Apostle to the Ephesians 3. 7. saith: so there is the first way how he is seen. But yet would not the eye of the body see him? Certainly I would see him with this same bodily eye. And there is no faithful man, but their yearning is to see him with their bodily eye. Now how shall I get a sight of him with a bodily eye? I shall tell thee how thou shalt get a sight of him with the bodily eye. Indeed thou wilt not get it immediately, but thou must look in through the vail. There must be a vail hung down over betwixt thee and that glorious majesty: now through that vail, that glory of God shines in that flesh of jesus: so the beams strikes so far, that they pierce within thee, because thou wilt see the glory of God through this vail, and thou wilt not only see the person of the son in the vail, but through him thou wilt see the glorious father. So in a word, when thou comest to heaven (thou wilt now go here and there on the earth to see glory, and wilt gaze on heaven) I say unto thee all the glory of heaven will be closed in jesus Christ; if thou turn thy eye from him, no sight of glory: so all thy pleasure then will be, to hold thy eye upon that glorious son of God, and that will be our heaven, and our joy, through the son to see the father, and to see the glory of the Lord jesus clad with our nature, sitting at the right hand of his father. To whom, with the holy spirit, be all praise, honour and thanks for even, Amen. THE FIFT LECTURE UPON THE EPISTLE OF PAUL to the Colossians. COLOS. Chap. 1. vers. 15, 16, 17. 15 Who is the image of the invisible God, the first borne of every creature: 16 For by him were all things created which are in heaven, and which are in earth, things visible and invisible, whether they be thrones, or dominions, or principalities, or powers, all things were created by him, and for him, 17 And he is before all things, and in him all things consist. WE showed you the last day (well-beloved in the Lord jesus) the Apostle when he ended his preface, he entered into the doctrine, and in it he began at the first grace and blessing that we get in jesus Christ in time, which is our effectual calling, and deliverance from under the power of darkness, wherein we are conceived and borne. Every man and woman is borne naturally a slave to the devil, hell, and darkness. The best of us all a slave to hell, the devil, and darkness: so by this benefit of our calling, we are taken out from under this slavery, and translated to another kingdom, not of slavery, but of liberty and light, to the kingdom of his dear son, the Lord jesus Christ; that is the first grace and benefit which the Apostle handleth. Then from this he comes to another benefit, and he calleth it redemption, or otherwise remission of sins. Being now by your effectual calling translated to the kingdom of Christ jesus, and being engrafted into him: the next benefit and grace we get is absolution; we get a free remillion of all our sins, and consequently we are freed from death and damnation, that follows upon sin. This absolution and setting of us at liberty from sin and death, is not without a price. The justice of God, the wrath of God against sin, cannot suffer a sinner to be absolved, without a ransom and price: so our remission and absolution must be by a price, and paying of a ransom. But let us see who pays it? Indeed if we ourselves were bound to pay the ransom, never any of us could be safe: no all the blood of men and Angels, and it were all shed to be a price for sin, would not redeem a sinner. Then, who pays the ransom? It is said, we have redemption, not through our blood, but through his blood. It is then the blood of Christ that is the ransom for our sins; the Lord jesus hath bought us dear. There was never from the beginning of the world, nor shall not be unto the end of the world, such a dear price given, as is the price of our ransom, which the Lord jesus hath given for us. So that which he hath dearly bought to us, is nothing but a free remission. Now, to speak familiarly, we have not paid a farthing for it, but as it is said in the Ephesians, It is the riches of his grace towards us; so it is nothing but mercy and grace to us. Then to come forward: The Apostle when he hath spoken of the second benefit, which we received in Christ, to let us see that this blood is no small thing, he passeth out as it were, in a description of the Redeemer, whose blood this is: That first we may see the worthiness of that parsonage. And secondly, considering his worthiness, may see the preciousness of his blood, by whom we are redeemed. And thirdly, that considering these two, we may see how fast and sure our redemption (made by that blood) standeth immovable. It is no small matter to know how fast thy redemption stands: for if thy redemption were quarreled or excepted against, thou wouldst give if it were all the world for to know the assurance of thy redemption: for Satan and his instruments are chief busied about thee, to make thee distrust of thy redemption, in the blood of Christ. Therefore the spirit of God in this place and other places, is busied to confirm thee of the certainty of thy redemption, that Satan nor his instruments deceive thee not. Then the first argument of the description, is taken from his Description. divine substance, he is the image of the invisible God, that is, an essential image of God his father; and he is one God with the The first part. father in number, howbeit distinct in persons. Then there is the first ground of our redemption in the Mediator the Lord jesus, to wit, the Godhead of Christ. It is not upon the manhood that our redemption is first grounded, but upon jesus * Yet ever remember he is a Mediator in respect of both natures, and not one only, divine, or human. Christ, God equal in glory, and majesty with the father. This being the ground, than it must follow; that his blood is a most precious blood, as it is called Acts 20. 28, the blood of God. It being so precious, of necessity the redemption of man, that is made by that blood, must hold and stand fast. And all the world, yea all the devils in hell, be not able to shake it, nor to move it out of the place: keep this for a sure ground, when thou art tempted about thy redemption, and the certainty of it. Now followeth the second part of his description, in these The second part. words: He is the first borne of all creatures. This argument is from his eternity, he is without beginning. The Redeemer by whose blood we are redeemed, as he is God, so he is from all eternity: he hath no beginning. So the second ground of our redemption is his eternity: and if he had been but in time, and not from all eternity, the price of his blood would not have redeemed thee. But the Redeemer being first God, and next being from all eternity, the blood of our redemption must be precious. Yet to insist: The first borne, I seek no other Commentary to explain this, than the words which hereafter follow vers. 17. and he is before all things: which is to the same effect, and it is that that is written joh. 1. In the beginning was the word. In these words, this his being and substance is set down by a certain allusion to those, that were first borne in the families of fathers, under the old Testament: for as they were first borne, and the rest borne after them; even so the first borne of God the only begotten, he is not only before all the rest, as Rom. 8. 29. but before all creatures men and Angels, borne from all eternity, * Who can declare his generation? unspeakably. This would be marked, speaking of the eternity of the Redeemer, he sets it not down simply, saying, he is from all eternity, but he sets down his eternity in comparison with the creature. Wherefore doth he this? The eternity and the glory of God our Redeemer, appears best by a comparison with the creature. All things are ever best seen and known of us, by comparing them with the contrary. The vileness and naughtiness of the creature appears best, in comparison with the majesty and excellency of God. Therefore the Scripture when it sets down the glory of God, it sets it down in a comparison with the creature: and by the contrary, when it sets down the baseness of the creature, it sets it down by a comparison with the Creator; that the baseness of the creature may be the better seen. Nay thou, who thinkest ever much of thyself, thou never sawest God: if thou saw God, thou wouldst stink in thine own eyes. All the creatures are but stink and vanity, in comparison of their maker. To go forward. In the verse following, when he hath set down the eternity of Christ, he proves it. The argument is, because by him all things are made. Then never any thing escaped his hands, all past through his hand: the soberest creature in the world passed through his hand. There is the argument. He by whom all things were created, he must be before all things: but so it is, by our Mediator, our Redeemer, the Lord jesus all things were created: Ergo, the Redeemer must be before all things, and consequently eternal. There is the argument. The manner of speaking imports, that the Father is the original of the creation, and it is he who creates, and that by his son, as the dispenser of the creation: not that there is difference in creation; nay the father and the son had one power, joh. 5. vers. 19 What ever the father doth, the same doth the son. But how? Equally in power, howbeit the father be first in order; and then next the son; and in the third place the holy spirit: yet all concurs with one equal power and majesty. Now as this is the reason, proving the eternity: so it is another part of his description: and the third argument, taken from the creation. Then here thou seest, the third ground of thy redemption, is thy Creator. He who redeems thee, created thee; thou hast not one Creator, and another Redeemer: nay, he who redeems thee, is he who created thee. Then, thy Redeemer being the glorious and omnipotent Creator, the blood wherewith thou art redeemed must be precious. Mark it (ye who count so little of the blood of Christ) it being so precious a blood, thy redemption must stand sure and fast: for it is founded upon the omnipotent Creator. But to go to the text, when he hath set down generally this work of the creation, he descends to speak in particular of the creatures, and he lays out them as it were abroad; and the first difference he makes of them, is from the place of their habitation. Some are in heaven, and othersome in the earth; he made all these earthly creatures, man, and beast; yea he created the Toad itself; all is made by his omnipotent hand. Will you look to the heavenly creatures? the Sun, the Moon, the Angels, thy Redeemer made them all. The next difference he makes, is from their substance and nature, some visible, that may be gripped and handled; some invisible, amongst the which is thy soul, that thy own eye cannot see: thy soul is a glorious creature. Then lastly, among these invisible creatures, he makes a difference, and it is not taken from the degrees of them, as though he would make many degrees; that is but a fantasy of men. But it is from the styles of honour. He hath made all these invisible creatures, call them as you will, call them Thrones, Principalities, Powers, and whatsoever ye please, thy Redeemer hath made them all: none hath escaped his hands. Look not that I will curiously scan upon Curiosity. these words; nay this is not the mind of the Apostle: It is but curiosity to satisfy a vain headed body, in laying abroad the divers sorts of these creatures, made by the Lord jesus. Whereto tends this? While he doth this, he layeth out the glory, not of the creatures, but of him that made them, thy Creator, thy Redeemer. Therefore when we look to the glory of any creature, we should be so far from that, to take the glory of the maker and give it to the stinking creature (as men have done, who by nature are so inclined to Idolatry, to pull the glory from God, and ascribe it to the creature) that by the contrary, seeing he is the maker of all, we should take all from the creature, and give it to the God of glory: though he were an Angel, a king, a fellow, or servant, we should take all from them, and give glory to the Creator of them. Stick never upon the creature, but run to the Creator: for if the creature be glorious, O how glorious is he that created him! For I assure thee, that never creature hath the thousand part of that glory, and majesty, that is in God the maker of all: nay it is a vanity to enter in comparison, all the glory of men, Angels, and of the firmament, that are very glorious and beautiful creatures; yet all in comparison of their maker and Creator, they and their glory both, are but dirt. When that glory of God shall show itself, they will be ashamed to enter into comparison with so glorious a majesty: nay the very Angels hide their face for shame, they do not behold the glorious majesty of their maker; and wilt thou then, vile stinking creature, take this glory of God, or any part of it, and give it to the creature? O the Lord shall take thee one day in his wrath, and throw that proud neck of thine asunder, and shall show himself glorious to thy everlasting shame and confusion! O these Idolaters shall be ashamed then of themselves, and of these creatures; to whom they have given such worship, which only belongeth to God In the end of the verse, when he hath fallen out in the particular creatures, he reiterates again: All things are made by him; so he turns back again, he tires not to tell it over again. Brethren, will you look to the heart of the man that speaks? (for these words are come from the heart of the man) These words rise upon a deep apprehension of the Creator, that glorious majesty. He hath created all things: and again, He hath made all things. For when the heart of man or woman is full of the deep apprehension of the glorious majesty of God, the mouth is full of sounding, and setting forth his praise. When thy heart is empty of God, thy mouth will be empty of his praises: and if thy heart be full of God, thy mouth will be full of his glory. Now when he hath repeated these words to the praises of the Redeemer, the Creator of all things jesus Christ, he turns to the fourth part of his description: All things were created for him, that is, a further point of his glory, than the former: he The fourth part. made all things, and that for his own honour, that he himself might be honoured in them. That is a higher degree indeed. If the Creator had made them for another's glory, his glory had been the less: but seeing all is made for himself, O the glory of him! nay, all the tongues of men & Angels are not able to express the thousand part of his glory. All that men & Angels can speak of it, is but like the blabbery and babbling of a child: so infinite and incomprehensible is the glory of that high majesty. All then is for his honour, and all honour and glory be to him for ever, Amen. You see a Craftsman will build up a fair building, but not to himself; but to a more honourable than himself. The Lord is not such a builder, because there is none more worthy than he himself. Then you have the fourth ground of your redemption, as it is builded upon one God, and upon one eternal God, and one Creator: So all is built for his honour, he is Alpha and Omega. Then precious must the blood be, wherewith thou art redeemed. The blood being so precious, the redemption so honourable, thy redemption must stand fast and sure. Yet to insist upon this: You see the son of God, who with the father made all things of nothing. The chiefest respect that he had in the creation, it was all to himself (and why should not that glorious God have respect to himself?) and as he had chief respect to himself, so it cannot fail him: nay there is never a creature made with his hand, but all shall come about and serve to his honour. He shall be honoured by the very gnat, and the fly; for he cannot be disappointed. Look that circuit Rom. 11. 36. Of him, through him, and for him are all things: all goeth about and turns again to him. Seeing this is his respect, thou, who art his creature, look that thou have that respect to him, and that above all things; yea above thy life. Prefer the honour of this God thy Redeemer, and if thou do it, honoured shalt thou be with him. wouldst thou look to it (I appeal to thy conscience) can there be joy in thy heart, and in thy conscience, when the Lord is not in thy heart? It is true, thou mayst be like a beast, have a beastly pleasure; but thou that hast not the glory of God before thine eyes, all the pleasure in the world, will not make thee have a joyful heart. And if thou wilt not respect his honour, thou shalt never be honoured of him. Yea I tell thee (and the world shall not bring it back again) thou shalt be shamed and shent, if thou wert an Emperor: thou mayst well run and range for a time, but the Lord shall honour himself in thy everlasting shame and damnation, be assured of it. Brethren, this is a deep mystery of jesus Christ, and I say to you, that ye may think of the glory of the Redeemer more highly than you do. Fie on these miscreants that know it not. Mark it, there was never thing done in time, nor out of time, but all was done for him, and for the honour and glory of the Lord jesus thy Redeemer. And not for him, and his glory, as he is the son of God only; but I tell thee more, all was done for the man Christ, for thy flesh and blood. Thy predestination that is before all eternity, this election of men and women to life everlasting (as Paul Rom. 8 29. saith) tells thee, it was all for him and his glory as man. There is the end of it then, that he might be the first borne among many brethren. Will you come to that that was done in time, the creation of all creatures? All was done for the man jesus Christ. The fall of man was suffered for the glory and honour of Christ the man, that thou mightest be redeemed with his precious blood; so that the redemption of man is for the glory of the man Christ. I shall tell you the ground of it. That incomprehensible God in his unsearchable wisdom hath laid this plot, that he would be glorified in his son man; and therefore he would have all to be done for the honour of that man jesus Christ. Our predestination, our election, our creation, redemption and all he would have so done, that they might serve for the honour of his son clad with our nature. Therefore think thou, that the end of all is his own glory: Nay, we know not the glory of Christ, we know not how all things serves for his glory; and therefore we count so little of all things. Then again he repeats that part of the description, from the eternity. And he was before all things: as he said, All things were made by him; so he saith he was before all things. This cannot go out of his mind, few words cannot content him: would to God we could follow him, and the men of God in this point. They tyre not to speak of him, and of his glory in his creatures: so deep is their apprehension which they have of him. O it is for fault of apprehension, that we let the praises of our Redeemer jesus Christ go by us so lightly! Well, well, Love to meditate of the excellency of jesus Christ, and to speak of his praises. I tell thee O man, if thou findest jesus Christ at thy heart, and saw his glory in the creatures, thou wouldst not so lightly pass over his praises. No certainly, but men they never felt jesus, nor never apprehended him, as the men of God of old did. Therefore what is Christ to them, but a word that pearces the ear and no more? But woe is me for thee, that in this wise esteems of thy Redeemer. I pray you all in his name, as ye would be saved, seek to apprehend Christ, & never rest while you find him, in a manner sensible in your heart; and then I assure thee, thou shalt never rest to speak of his praise, and to glorify him in his creatures. Now after this, follows the other part of his description. Before he hath described him from his essence, eternity, creation, and from the end of things created: now in the fift room he describes him from that, that he sustains the creatures. The The fift part. hand that made them, holds them up. A man that builds a house, as soon as he hath builded it, he takes away his hand: In like manner, a man that builds a ship, when he hath built her, he holds her not up, but incontinently he takes away his hand from it. It is not so with our Lord jesus who hath made all things: nay the Lords hand is still with the work that he hath made, and he holds it up continually. For if he take his hand from thee, and hold thee not up, thou wouldst fall down in the dust and turn to nothing. Nay the hand of his majesty is even with thee when thou art dead, his hand shall keep the dust of his own: And if thou shouldest cast it in the air, in the water, and where thou wilt; yet he shall gather it together, and shall keep the least pick of dust, that thou shalt be resolved into. Then there is the fift ground of thy redemption: As it is builded upon a Creator, so it is built upon a preserver and keeper. Thy Redeemer being such an high parsonage, the blood must be precious wherewith thou art redeemed; and thy redemption must stand fast and sure. Thou mayst well shatter and shake, but thou shalt never fall from it; for if once thou have gripped it by a lively faith, thy redemption shall stand ever sure and immovable. You see here then a passing majesty in our Redeemer. He is a God, an eternal God, a Creator, the end of all creatures, and the preserver of all creatures. Whereunto should I tell this? The majesty of jesus Christ passeth in glory and excellency. The fullness of God is in him; yea, even in thy nature. The eternal God is in him; what is it that thou wouldst have, that thou shalt not find in him? Seek nothing without him; and thy redemption behoved to be wrought by such a person; and the price of thy redemption behoved to be by the blood of such a person: otherwise thou wouldst never have been redeemed. Alas, fie on their mouths that speak so lightly of this blood! Seeing then it behoved to be such a majesty, and such a blood, that Swearers. should redeem thee; it tells thee two things. It speaks as the Apostle saith, Heb. 12. the first thing that it speaks is of sin. O sin is a great thing that procured such a blood, if it were no more than a foul motion in thine heart! it is so great, that Use of the former doctrine. it cannot be taken away without this blood. Must it not then be a great thing that cannot be forgiven, except thou get such a blood? so if there were no more, this one thing is sufficient to tell thee, of the heaviness of thy sin. Then again it speaks to thee of the greatness of that infinite justice, that strikes upon sin. Must not that be great that could not be ransomed but by that blood of God, in the nature of man the preserver of all the creatures? Nay, and thou wouldst shed all the blood of men, or Angels, all could not ransom one sin. So if there were no more to tell the greatness of that justice, and wrath that abides sin, this blood of jesus Christ thy Redeemer that was shed for it, tells thee sufficiently. Well, look to that blood, and let no man dally with God after the sight of that blood. Now would to God we could consider the thousand part of sin, and of that wrath of God for sin: for then there would follow a fear of judgement, and a detestation of sin. And then no question we should get remission of sin, and should be freed from the wrath of God, and that only in that blood of jesus Christ. To whom with the Father, and the blessed spirit, be all honour, Amen. THE sixth LECTURE UPON THE EPISTLE OF PAUL to the Colossians. COLOS. Chap. 1. vers. 18, 19 18 And he is the head of the body, that is, of the Church: he is the beginning and first begotten of the dead, that in all things he might have the pre-eminence. 19 For it pleased the Father that in him should all fullness dwell. YOu have heard (well-beloved in jesus Christ) the Apostle when he had spoken of the benefit of our redemption and remission of our sins in the blood of jesus Christ, he falls out into a fair and glorious description of him, and all to this end, to let us see the preciousness of that blood, wherewith we are redeemed: that thereby consequently, we might see the sureness of our redemption by that blood. It being of such value, of necessity we must be redeemed by that blood, and our redemption must stand fast and stable for ever. You heard in the description of Christ, first he called him the image, the essential image of the invisible God: then he styles him the first borne of all creatures: then he calls him such a one, by whom all things were created: next, the end for whom, and for whose honour all things were created that are created: and lastly, he calls him the preserver, upholder, and keeper of all things created. So, will you compare him with that invisible God? he is equal in glory with him, the image of the invisible God, equal with God whom he represents. Will you compare him with the creature? there is no comparison; for he is the Creator of all creatures in heaven and in earth; and he infinitely passeth in glory all the creatures both visible and invisible. Now when he hath set him out in these points of glory and majesty, he stays not here: for as yet he hath not told all of him, and he hath not set out all his glory: but in this text he goes forward, and setteth him out further in more points of his glory. This is the difference betwixt the points counted already, and the points of his glory that follow in the text. Before he hath described him as he is God, the son of God from all eternity; for as he is God properly, he is the image of the invisible God, whom he represents as the lively character of his person: so that the points Heb. 1. 2. passed, are the points of his glory, as he is God. The points which follow, are of his glory, not only as he is God, but as he is man also clad with our flesh and nature. There have passed already five points of his glory, as he is the son of God; there follow other five points of his glory, as Five points of glory of Christ manifested in the flesh. he is God and man in that personal union. These are they briefly: He is the head of the body of the Church: there is one. Secondly, he is the beginning and the first borne of the dead. Thirdly, he hath pre-eminence among all creatures that ever were, or shall be in the world. Fourthly, he is a man full of God. Fiftly, in office he is the Mediator, the midman betwixt God and man, by whose blood the reconciliation of man is made with God his father. To go forward in that order, as they are here set down, first he is the head of the body of his Church: these are the words. Brethren, every word would furnish great matter of speaking; but I am not minded to digress into a common place. Only I purpose to speak so much for the present, as the words will furnish. He is called the head. The word head that is given to him imports sundry things in him: first it imports that jesus Christ is the Lord, and the superior over the body, which is the Church; and that worthily, because he is full of grace and excellency, and in him is all matter of Lordship and dominion. Of what reckoning is a Lord, if there be no matter of Lordship in him? Of what value is an head, if there be not jesus Christ head of his Church. greater graces in it then in the body? so the word imports a superiority full of grace and honour. Even as you see the head of a man, because of the excellency of it, it is a Lord and a superior, and a commander to the body. Then again the word that this Lord jesus the head of the body, he is not like the common sort of Lords and rulers: but a Lord and a superior, who is most straightly conjoined with his subjects the body his Church. Even as you see the head most straightly joined with the body of a man; even so the Lord jesus is most straightly joined with the body his Church: yea he is more strictly joined with his Church, than the head of a man is with the body; for the head of a man may be soon severed from the body of a man; but if Christ thy head be joined with thee, all the powers in heaven and earth shall never sever thee from thy head jesus Christ. Thou shalt never be separated from him, as Paul to the Romans saith: Who shall separate us from the love of God in jesus Christ? As though he would say, not any thing. Nay, if jesus Christ become once thy head, be assured he will never part with thee. Yet more, the word imports, that as he is most strictly conjoined with his Church and every member of the same, as the head of a man with his body; so he is most loving and tender affected towards it. Will not the head of a man love the body well, will it not tender it most dearly and entirely, will it not minister all graces it hath to the body, give life and moving to the body? otherwise it were no head to the body. Even so the Lord jesus, he loves his body the Church better, than any head can do the natural body: and in love ministers a life to his body, better than the life of this natural body. He ministers to his Church a spiritual life; he ministers a moving, a doing, and a growing: and in these respects he is called the head of the Church. Now when he hath called him the head of the body, he turns to the body, and he defines this body to be the Church. Then there must be a great likeness betwixt the Church of Christ The Church. and the body of man: otherwise it cannot be called a body. The body of man is subject to the head: even so the Church of jesus Christ is subject to her Lord, Eph. 5. 23. She is his subject, and he is her Lord. The body is straightly joined with the head; the Church is more straightly joined with Christ. The head gives life to the body; even so the Church of Christ is dead without the head the Lord jesus. Lastly, ye see the body accomplisheth the person of a man; the head will not make a man, but the body joined with the head makes up a man: even so the Church fills up the whole man Christ, made of the head the Lord jesus himself, and of the body. This for the words. If this point of the glory of Christ be weighed, that he is the head of the Church, it is a high point of glory. The Lord hath greater glory by this that he is the head of the Church of the godly and holy ones men and Angels, then by that, that he is the Dominator over all creatures, over the devil and all the multitude of reprobates. And as it is high, so it is in communicable, no not the Angels gets this honour to be called the head of the Church. Let be stinking flesh, wilt thou set up a Pope, and call him the head of the Church? A plain derogation of Christ's honour. Thou wilt come out with a ministerial head in the Church: Away with thee and thy ministerial head both: there is no such thing. Look the whole Scripture No ministerial head in Scripture. through, thou shalt read of a Minister in the Church: but thou shalt never read a word of a ministerial head or Vicar of Christ. But would you know how he comes to this glory? Yea to speak it so, before he came to this glory, there was much ado and great stir and business in heaven and earth, and a great hardness. The Pope he will start up to it at the first dash: before Christ came to this glory, heaven and earth was moved with a wonderful motion: before he was exalted to it, he was wonderfully humbled. If you will make a comparison, it was an easy thing to be the image of the invisible God, to have created all things, and to preserve them, all was easy: but when he comes to this, there must be a great change, this son of God is humbled, and his glory is wonderfully obscured. Read Philip. 2. 6. 7. and there you shall see the whole manner of it: jesus (saith he) was in the form of God, and he thought it no robbery: to be equal with God: yet he is not the head of the Church; what doth he then. The Apostle saith, he emptieth himself of his own glory, he makes himself of no reputation. How doth he that? In taking on him the shape of a servant. What an humbling is this, to cloth himself with the form of an abject servant? Thou thinkest it nothing, but surely it a wonderful matter, if ye consider it rightly: so then there is a wide step, a strange step, that he steppeth down from his glory, wherein he stood equal with the Father. Yet he goes another step downward, being found in the habit of a man: he to whom all other creatures gives obedience, of his own will becomes obedient to his father. Wherein stands this obedience? not in doing only, but in dying. What death? The death of the Cross, an execrable death: the bitterest death that ever was: nay, never man died so bitter a death as Christ died. All the death of men and Angels is not comparable to that death of jesus Christ, that he died for the redemption of sinful man: There is his humiliation. Look now to his exaltation; Therefore (saith the Apostle) the father raised him up to a wonderful highness, and gave him a name above all names, that at his name all knees should bow. In the Epistle to the Ephesians 1. 20. 21. the degrees of his glory are set down: first, he raised him from death: secondly, he hath set him at the right hand of his father: that is, he hath given him all power of heaven and earth: and he declares this power. Then he turns to the Church in particular, and calls him head of the Church: for he could not have been the head, except he had had flesh and blood. Trowest thou that thou canst come to that honour to be a member of his body, before thou be humbled first? No, no, thou must answer in proportion to him, in his humility; otherwise thou shalt never be partaker of his glory. This for the sixth part of the description of the Lord jesus: in the which mark this, as before we heard many grounds of redemption made by his blood: so in this point of the glory of Christ, there is another ground of our redemption. As thy Redeemer is the image of God, the creator of all things, and so forth, as you heard him defined before: so thy Redeemer he is the glorious head of the Church; yea he is thy own head, and thou art a member of him; so thou seest not only a glorious Redeemer, but a sib, a kinsman redeemer. Therefore precious must that blood be, and of necessity if thou believe in this blood thou must be redeemed. To go forward. Here follows the seventh part of his description, and the seventh point of his glory. The beginning and the first begotten of the dead. Ye heard he was called the first borne of all creatures, because he was before them all; and not for that only was he called so, but because he gave the being to all creatures. All creatures were created by virtue of him, and by participation of that being that is in him; for the first borne in the families of old, communicated the special blessings to their brethren: even so Christ because he communicates to the rest of his creatures such special blessings, as pleaseth best his wisdom, he is called the first borne of many brethren. Now he is called the first borne of the dead, because he was the first that rose from the dead, for there was never man that died that rose before the Lord jesus. 1. Cor. 15. 20. He is called the first fruits of them that sleep, because that all that shall rise, they shall rise by virtue of his resurrection. Then what will you have? He was the beginning of the creation: now he is the beginning of the resurrection of the dead. Then all mercy and glory must come out of him. No creation without him, no resurrection without him. If you will consider this, it is a great matter: when he had created man, man by his fall lost the creation: nay, by thy fall in Adam thou hast lost thy creation, and as thou wast made of nothing; so by this fall of Adam thou turnest to nothing (and well were that man that is out of Christ if he were turned into nothing.) No, no; he shall not be turned to nothing, but he shall be turned to worse than nothing. So man by his fall lost his creation, and death seized upon him, and leaves him not till he turns him into dust and powder. And if jesus comes not in, now after that man hath lost his creation, he would never be a creature again. Therefore the second benefit, which is greater than the first, is; that my body shall rise again: so in comes jesus Christ, and that creature that was brought to nothing, he creates him anew again, and raiseth him up more glorious than ever he was before. And if thou be in Christ, thou shalt be made more glorious than ever Adam was in the first creation. Then, would you have another ground of your redemption? Would you now have the preciousness of it? Thy Redeemer is the first borne amongst the dead. All dead bodies shall rise by virtue of him, and so that blood is precious; and if thou believe in that blood, of necessity thou must be saved. Yet he leaves not of (for who can speak enough of the glory of Christ jesus?) He subioynes: That in all things he should have the pre-eminence: Even as he is man, he goes before all the Angels of heaven, and they are subjects to him. This is one dominion and lordship he hath. You heard before that he is the Lord of his Church, but in these words is understood a more universal dominion, reaching even to all creatures that ever were created: that among all he should be the first, and have the pre-eminence. This is that universal dominion that he takes to himself: There is given to me (saith he) all power, Matth. 28. 18. And Roman. 4. 9 He died and rose again, to the end that he should be Lord over both the dead and the quick. Such like to the Ephesians 1. 2. He was placed far above all empire and dominion. And in the Epistle to the Philippians 2. 9 He was raised unto a wonderful height. So this is a general Lordship, and it is not only as he is God, but as he is man. This is a great glory to a man, to be set above all the creatures, and to rule them with a fleshy hand. The Lord jesus Christ he rules all creatures, even with a fleshy hand now glorified. Whereof comes this dominion so large? of his resurrection. He rose to be Lord: nay, be thou sure if Resurrection. thou risest from the dead, thou shalt rise to be a Lord. For the end of thy rising from the dead, is to be a Lord: a King greater than Caesar. But jesus Christ, he rose not only to be Lord, but to be the Lord of lords, because he rose first from the dead. Who ever rose or shall rise, they rise by virtue of him, and his resurrection; and it must follow therefore by good consequence, that he by whose virtue we rise, must be Lord of lords: he must be the first and foremost in the rank. The Lord jesus, he goes before all creatures that ever were created. So, wouldst thou have another ground of thy redemption? Thy Redeemer is not only the head of the Church, and Lord of it; but he is Lord over all creatures: yea even over the devil thy very enemy. The very hand of the Lord jesus hales him hither and thither, as it were in a rope: he carries him, he pulls him, he draws him here and there, as he pleaseth where he will. Must not that blood be precious, must not thy redemption be sure? Only believe in that blood, and thou shalt be saved. Rom. 3. vers. 25. God hath set forth Christ to be a reconciliation through faith in his blood. Away with merits paltry; fie on thee and thy merits both. Thou thinkest thou canst not be saved but by thy merits, as though the blood of Christ were not able to redeem thee without thy merits: away with such vanity. The blood of Christ is sufficient to redeem ten thousand worlds; yea ten thousand millions of worlds. To come to the end. In the verse that follows, the Apostle insists upon this dominion universal of Christ, and lets thee see by two arguments, that the Lord jesus must be first of all creatures, & have the pre-eminence over al. The first argument is taken from that fair and glorious parsonage. The second argument is taken from that excellent office that he bears. Never creature bore such an office, to be the Mediator and reconciler of God and man. In this doing he meets with that that might be objected. Is he not a man? what office hath he above other men? and what a large dominion is this? He answers, indeed he is a man; but a man full of God: and as for his office, he is the great Mediator, such an office as never Angel bore, and therefore he is the Lord of Lords. Then the first argument proving the dominion universal, is in these words: For (saith he) it hath pleased the father that in him should allfulnes dwell: there is the words. The ground both of the excellency of the parsonage, and also of his office is this: It hath pleased God the father. If you will ask how is it, that he is so excellent a parsonage? He answers, it is of the good pleasure of God. It is a pleasure, and a good pleasure, that blessed will, that decree, that hath passed from all eternity before all time. It pleased the father, that jesus Christ should be such a worthy parsonage, and a Mediator: so the person of Christ and his office hath a far fetch, and it comes of a decree as old as God himself, even from the eternal good will and pleasure of God, from his eternal decree. So then, we learn it comes not by chance, that jesus was made such a parsonage, as men think, of things in the world; but it was ordained from all eternity. Then again, it comes not by chance that Christ should be a Mediator: but there is a decree passed on it. In a word, never thing fell to him, but by a counsel and plat from all eternity. The crucifying of him past by a decree. There was never a nail strooken into his hands or feet, but all was done by a decree. Than not to be curious, to ask why was it that Christ should be filled with God? the Apostle will have thee to leave thy curiosity, and he answers thee, that it was the pleasure of the father: so this one word cuts away these thorny questions concerning the mysteries of jesus Christ. For there is a thousand things in him, that should not be inquired of. And it were alms to ding thy teeth in thy throat, that curiously wilt go Curiosity in vain questions. and search out the reasons of all things in Christ, and why he did this and that, and suffered this or that. Mayst thou not vain body be content with this answer, It hath pleased the father so? It hath pleased him, that the fullness of the Godhead should bide still in jesus Christ for ever: for it is said, that the fullness of God dwells in him. And ye know that he that dwells, bides still. Now what a fullness this is, you shall hear hereafter. In him (saith he chap. 2. 3. of this same Epistle) is all treasure of wisdom and knowledge. And again vers. 9 In him is the whole fullness of the Godhead bodily dwelling. Then the fullness that is in Christ, it stands not only in these graces, with the which the man jesus Christ is endued above his fellows (never man got or will get such graces, as the man the Lord jesus hath gotten: never a one hath gotten such wisdom, such knowledge, and such holiness: nay, all the Angels have not gotten such graces as he hath.) But it is not only these graces, wherein this fullness stands, but he is filled with the fountain of all grace. The fullness of the Godhead itself is in him; that is his fullness; such as never creature got, or shall get in heaven or earth. It is a vanity to speak of the graces of Angels; in comparison of him, all the graces of men or Angels, they are as it were but rivers and streams that flow from that glorious head, that is full of God. So there is no comparison of his fullness. We have received (saith joh. 1. 6.) all of his fullness. So all our fullness stands in his fullness, that is derived into us. As this is the reason proving his dominion; so it is a part of his glory. Look to the glory of that parsonage thy Redeemer, he is not only a man, but a man full of God; and so must not this blood that comes from him be precious? Therefore it is called the blood of God, Acts 20. 28. Yet only believe, and I assure thee in his name of thy redemption, if thy sins were never so great. Fasten thy heart once on him, and thou shalt find mercy. Take his blood in thy hand, and sprinkle thy heart with it, and thou shalt find grace Heb. 9 14 and mercy to flow to thee through the same, otherwise it had been better for thee, that this blood had never been shed. As for the rest I leave it till the next day: concerning the Mediator only thus far. As the glory of the image of the invisible God, and the rest ye have heard me speak of, is infinitely excellent: so this, that he is a man full of God, this is the glorious parsonage of thy Redeemer. It tells thee, that that blood that came out of that body, was more precious than all the things in the world. That blood that was powered out of his foot, out of his hand and side, all tells thee that it is excellently precious, and beside that, of great necessity. And further, it tells thee, that sin against God is great, and greater than thou canst consider. Fie on thee vile creature; if thou witted what it were to sin against God, thou wouldst shake and tremble: nay never a joint of thee would bide fast, for fear of that fierce wrath to come on thee. And again, if thou knew the virtue of this blood that takes away thy sin, thou wouldst cleave fast to it, and make much of it; but thou considerest not this; and therefore thou knowest not the preciousness of this blood: for if thou knowest not thy sin, thou shalt not know the preciousness of that blood of Christ that takes away sin. And again, it tells us of that passing justice, and of that infiniteness of the wrath of God (O that infiniteness of the wrath of God) O wretch, thou wottest not The wrath of God for sin. what it is: but if it lighted on thee, it would rush thee to hell. So the precious blood that was shed for sin; without the effusion of the which thou couldst not be redeemed: It tells thee, I say, that the wrath of God for sin is infinite, and if it were but an evil thought. It strikes upward, and strikes the Lord in the nose, and kindles his wrath against thee: therefore fear and study to mortification. And more I tell thee, that notwithstanding thou art once redeemed, and by this blood of Christ freed from sin and death, by such a ransom; yet if thou take delight in sin, the murderer in his murder, the oppressor in his oppression, being once redeemed, thy sin if it were but an evil thought, it is a thousand times the greater by reason of thy redemption. For why? it brings with it the contempt of the blood of Christ. And thou sinner, who takes pleasure in weltering in the foul puddle of sin, what dost thou? thou goest on with thy foot, and treads the precious blood of the Lord jesus under thy foul feet. And therefore thou shalt be challenged in that day, not only because thou wast a murderer, an oppressor, and a harlot; no, no, there shall be thy challenge, villain thou treadest under thy foot the blood of the covenant, the precious blood of thy Saviour, that should have redeemed thee from thy murder and sin: and therefore well were it for thee, if thou hadst been a Gentile that never had heard of this covenant; and therefore if thou mindest not to leave off thy sin, in pain of thy life, thou come not to hear a word of Christ. For why? the more thou hearest, the greater shall be thy damnation. And there is not one word spoken this day, but if it be not effectual to change thy evil life, so that thou begin to leave off thy sin, but it shall increase thy damnation in that day. Therefore take my counsel, either amend your lives; or else come not to hear one word of this Gospel. For this word, as the Apostle saith, shall be either a savour of life unto life, or else a savour of death unto death, and it shall slay thee with a greater dead stroke, then if a thousand rapiers were thrust through thee. I beseech the Lord jesus to touch thee with his word, that it may be effectual in the hearts of the hearers; so that they may amend their lives to their own weal, and his glory. To whom with the Father, and the holy Spirit, be praise. Amen. THE SEVENTH LECTURE UPON THE EPISTLE OF PAUL TO THE Colossians. COLOS. Chap. 1. vers. 20. 20 And through peace made by the blood of that his cross, to reconcile to himself, through him, through him (I say) all things, both which are in earth, and which are in heaven. YE remember (beloved brethren) the Apostle, when he had set down that great benefit of the redemption of mankind by the blood of jesus Christ, he falls out into a high description of the son of God, tending to this end, to let us see the preciousness of that blood. He set him to be first the image of the invisible God, a high style. Secondly, he styles him to be the first borne of all creatures. Thirdly, he styles him to be the Creator himself, by whom all things in heaven and earth were created. Fourthly, he calls him to be the end of the said creation of all creatures, for whose honour and glory all creatures were made. Fiftly, he styles him to be the preserver and keeper of all the creatures made by him. Sixtly, he comes forward, and considereth him not only as he is the son of God, God from all eternity; but as he is man also: and he makes him to be the head of the Church, as he is God and man. Then he calls him the first borne of the dead, as he is man; who by his power shall raise up all men that shall rise from the dead. Then he calls him the universal dominatour of all the creatures; not only calls he him the Lord of his Church, but he calls him the universal dominatour of all creatures in heaven and earth: yea the Lord over the very devils themselves. He hath the pre-eminence before all creatures. Now he insists upon the last point, and he gives two arguments to prove him to have the pre-eminence of all creatures, and before all creatures. The first argument is taken from the worthiness of his parsonage, In him (saith he) is all fullness. And God the Father decreed, that all fullness, not only of the graces of God, but of the Godhead itself, should dwell in the man the Lord jesus. The second argument is taken from the dignity of his office; he is the Mediator by whom reconciliation is made betwixt God and man. So brethren, this day (by God's grace) we have to insist in the office of Christ's mediation. We have then in the first verse a description of the Mediator. He saith not simply he is the Mediator, but in place of the name he gives a description of the name. The Mediator is The office of the Mediator. he, by whom it hath pleased the father to reconcile to himself all things in heaven and earth, by making peace through the blood of his cross. Now because the Mediator is defined here from the benefit of our reconciliation: therefore we shall speak of this benefit only, so far as the words shall furnish. If you will look what is before, and weigh the words of this text; you shall find these things, namely to be considered, concerning this benefit of our reconciliation. First, the word of reconciliation, what it meaneth. Secondly, who is the reconciliator, to wit, the Father. Thirdly, who moveth him to reconcile all things. Fourthly, who are they that are reconciled. Fiftly, to whom they are reconciled. Sixtly, by whom, to wit, the Mediator. Seventhly, after what manner. All these circumstances are in the text, partly before, and partly after, in these words read. Now for the word of reconciliation, it signifies agreement, and atonement, and friendship made betwixt two parties that were at variance together. This way generally is the word taken; even so our reconciliation with God: It is an agreement betwixt God and us that were at variance, enmity and open war together; fight in such sort, as never two contrary parties fought together. When we were enemies (saith Paul, Rom. 5. 10. we were reconciled by the death of his son. Yet brethren, the word imports more, not only it imports an agreement, but (to speak it so) it imports a reagreement, and a renewing of an old friendship between two that first were friends, and then became foes by offence done against the other party. Even so our reconciliation, it is a renewing of the Reconciliation what it is. old friendship that was betwixt God and us in the creation; and because thereafter we offended him, first we become enemies to him, and through sin fight against him most cruelly. So this word includes three things within it: first it includes an old friendship we had with God, as old as our creation. For we were created in the beginning friends to God, and he was our friend, and we were his friends. Secondly, it imports a variance that followed the creation, and that by our foul defection in breaking of the covenant. Thirdly, it imports a renewed friendship after that enmity, and that by the Mediator the Lord jesus Christ. I remember Paul, writing to the Ephesians 1. 10. he hath a word that he calls recollection, which imports a gathering together of them that were scattered, and it includes all these three, that we have spoken of reconciliation. First, it imports a union, which we had with God at the beginning. Secondly, that after there was a scattering. Then it imports a gathering together of us by the Mediator. Now this for the word. In the knowledge whereof, you may learn the three estates of man from the beginning. First, we stood in friendship and amity with God: he was ours and we were his; and we were bound with him in a covenant. Why should we not remember this our first estate and condition in our creation? we stood then in amity with God, such as never was betwixt creature and creature. It hath no comparison in this world. Secondly, we learn our enmity, the state of variance and disagreement. Enmity with God. The estate of battle and of war with God: a miserable estate! For like as it was the felicity of man to be at one with God (for if thou hadst all the world, and all the confederacy with all the Kings on the earth, and with the devil himself; thou hast no part of blessing, thou hast no happiness, if thou be not at one with God) even so our enmity with God is our misery: cursed is that creature that is enemy to God. Thirdly, in the word we learn our last estate, our renewed amity with God again. We began with friendship, we fell into enmity; we return again to friendship, and this is made by the Mediator. If you will compare this friendship with the old friendship, it is both greater and better than the old friendship. The new friendship that is gotten by this reconciliation The reconciliation we have by Christ is unchangeable. is unchangeable: the old friendship was changeable. We became his enemies, and he became ours: but this new friendship it must stand, and shall stand immutable in the Mediator, and it shall be immutable to thee: and if thou be truly reconciled to God, thou shalt never be an enemy to him again, nor he to thee. For jesus Christ, who hath made the peace, shall hold fast the band of peace betwixt thy God and thee: never any was truly reconciled with him, but he shall stand firm and stable in that reconciliation. For Christ makes intercession for thee; and thy reconciliation shall stand as long as his intercession stands, which is everlasting: therefore thy friendship shall stand everlastingly. It is a plain blasphemy to say that a man once truly reconciled to God, can fall from grace again: and it is as much to say, as that Christ shall not continue in his intercession. So our last estate is most blessed: only hold thy eye on thy Mediator that makes intercession for thee, and I will assure thee thou shalt never be severed from him: nay heaven and earth shall go together ere thou be rend from that God. Thus briefly for the word. Now to come to the second point; who is the Redeemer, and the author of our reconciliation. In the verses preceding The second circumstance. it is said, It hath pleased the father that in him all fullness should dwell; and that by him all should be reconciled to himself: so the author of our reconciliation is the father of our Lord jesus Christ. Who was the author of the enmity? who was the cause of the variance? where begun it? Man himself he begun the variance. But who begun the friendship? began man it again? joh. 3. 16. began Adam the reconciliation? thought he of it? No, he never thought of it to begin it again. God the father, who called upon him when he was run away, began the friendship. Thou begans it not: nay, there was never such a thing as a thought of it. The father he began it, even when thou wast running headlong to thy destruction, turning thy back upon God. Thou mayst be at odds with God when thou wilt; but thou wilt not be the beginner of the friendship again, except The love of the father the fountain of reconciliation. he of mercy begin it with thee: so it is the father that is the author and fountain of our reconciliation. Yet brethren, what is this that the father gins the friendship, being the party adversary, and the greatest, and the worthiest party? This is a rare thing, that one of two parties adversaries, and the worthiest, should seek reconciliation of the other, that is nothing in comparison of him. So this lets us see a passing love and mercy in God, that began first to seek thee. But yet what a party adversary was he? to wit, he was that party adversary that was offended by man: he did no offence to man, but man offended him. Indeed there had been less matter of marveling, if he had begun the feud and enmity: but he broke not a jot to man of his part, of the covenant made with him. But man, false man, kept never a point of his part: and therefore as man is called a liar after that breach of promise to God his maker; so this is found that he who hath received the wrong, and the more strong and worthy party, that that party will begin the amity again. This is that incomparable love, that in the Rom. 5. 18. is spoken of. There is not such a love to be found in heaven or earth, that the party that is offended and hath done no offence, that he should begin the peace: yea more, should give his only begotten son, his dear son, to be a ransom for the offence done to him. There is that incomprehensible love of God towards man. What tongue is able to express that thousand part of that love? Nay, all the wit of men and Angels is not able once sufficiently think of it. Let be to express it as it is in thyself. Thus far for the second. Now the third is, what moved the father to enter into new friendship with man? saw he ought in me, in thee, or in any man, to move him to be reconciled with me, or thee, or any man? It is said: It hath pleased him: than it was his own pleasure, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, beneplacitum eius; this was it that moved him to be reconciled with us. This pleasure, it was not a thing in time, What the love of the father is. but it was a decree that past in heaven from all eternity. A decree, that proceeded of mere love and grace, and not of a foresight of any good that either he saw them presently in man, or that he foresaw should be in man hereafter; but it was of a free grace, without any merit of man. And therefore in his own time for the fulfilling of this decree of reconciliation, he sent his only begotten son into the world, to preach this word of reconciliation to the world. So this word, It hath pleased him, excludes all merit and worthiness in man; and it lets thee see that that friendship was without thy merit; yea to speak Merit. it so, against thy merit. I know not a merit that thou hast, but the merit of hell and damnation. Come to the fourth circumstance, who were they that were reconciled? It is said, It hath pleased him to reconcile all things. The fourth circumstance. And then in the end of the verse, he lays this universality in the parts of it, All things both in heaven and earth. This universal particle All things, extends not to all creatures; yea it extends not to all reasonable creatures; it extends not to the devils; no reconciliation with the devil nor with the Angels that made that foul defection. I tell you more, it extends not to all men and women: no reconciliation with the reprobate for ever: they are in rank with the devil himself. This reconciliation, it extends then to the blessed Angels, who have stood from the beginning. It extends to men and women, not to all, but to the chosen and elect ones from all eternity. Now there is no question of sinful man. All will grant that man, who was chosen to life, howbeit before he was an enemy to God, yet now in time he is reconciled to him. But all the question is about the blessed Angels that fell not from God. How can it be said, that they are reconciled to God? Well, I will not be curious, if you will consider these blessed Angels in themselves Whether the elect Angels be reconciled to God by Christ, or what benefit they have by him. apart, from the body which is the Church; indeed it is true, they cannot properly be said to be reconciled, because they were never at feud or enmity with God (for reconciliation, as ye have heard, imports a feud) but if you consider them in the body, in a manner they may be said to be reconciled in the body: for howbeit they be bound up without the body, yet they must ever be considered to be in the body, and so in the body they get a new conjunction with God, through the Lord jesus Christ. The estate of the blessed Angels before the coming of Christ it was this: They hung as it were by the head (to speak it so) by a stitch, as certain members severed from the body: when Christ comes in, he couples them together, he makes man and Angel all up together faster than ever they were before. So to leave this, you may see the very blessed Angels, who fell not from God, they got a benefit by the Mediator, as man doth. I say the blessedness of the Angels was not perfected, till Christ came: They were indeed blessed, but they had not a firm blessing, while Christ came, who established their blessedness. And therefore as it is said, the Abraham long before the Lord jesus came into the world, saw him and rejoiced; so the Angels they saw the Lord jesus long ere he came; and when he came, they rejoiced at his coming. And it is said in 1. Pet. 1. 12. that it is their pleasure to look in through that vail to see and behold the Lord jesus. Thus much concerning the Angels. Then the thing I note for ourselves is this. Will you mark what care God hath had of man? God, he would not perfect the blessedness of the Angels without man: he would not give them that blessing till jesus Christ the man the Mediator came, and joined them with man. So you may see the care of God towards mankind, to have been very great and very loving. The Apostle to the Hebrues 11. vers. 39 40. comparing the old Church with the new, saith; That the Saints that suffered before, they got not the thing promised, because God had a respect to us: Even so he did with the Angels, he would not give them their full blessing without us, vile stinking sinners. What regard is this that thy God should have of thee? Lastly, I will speak this to thee, that esteems so little of the communion with the body of the Church. O miserable creature! vain loon! thou shalt never be blessed till thou be joined with the Saints of God in the Church. Vain soul, if thou be not joined with the body of Christ which is his Church, thou shalt perish for ever, thou shalt go to hell, I give thee this doom. Now follows the fift circumstance of this reconciliation. The fift circumstance. To whom is it made? It is said to himself, not to another. It hath pleased him to reconcile all things to himself. Then all blessedness is in that conjunction with God: join thyself with Blessedness wherein it consisteth. him, and thou shalt be blessed; if thou be not joined with God, thou shalt never be blessed; seek blessedness here and there, yet no blessedness but with God. The Angels have no blessing, but in that they are conjoined with God through the Lord jesus Christ: yea, I tell thee, the earth, and the heaven have no blessing, but in that amity and friendship with the creator. O what vanity is it to think thou hast any blessing without the conjunction with the creator! But to speak of man: thy reconciliation must be with the father, with whom thou art at enmity, to whom thou wast an enemy, whom thou offendedst: therefore thy reconciliation must be with God. Mark it: a sinner, sin against whom he will, slay and it were all the world; in so doing, he sins not so much against man, as against God. No, no, it is against God himself, as David saith, Against thee, O Lord, have I sinned and done evil in thy sight, Psal. 51. For sin is the transgression of the law, 1. joh. 3. 4. O foul butcher! O oppressor and sacrilegious thief! Thou that dost any evil against a man, thou dost it not so much against the In every sin a man fighteth against God. person of the man, as against God himself that is in heaven: and so man that sins, must be reconciled with him, because it is against God that the sin is committed. The creatures also that stood and fell not, are at enmity with thee: for when thou wast enemy to God, thou wast enemy also to the very creatures, and God and the creatures were enemies to thee, (O well had it been for thee, who art a Reprobate, that thou hadst been made a stone, when thou becamest an enemy to God through thy sin! for thou madest not only God to be thy enemy, but thou madest all the good creatures of God to be thy enemy: the Sun, the Moon, the Stars and firmament, the Angels in heaven; yea these very senseless things of the earth, and the beast, and the foul of the air) the earth groans under thee, and it would be quit of thee, as of an enemy: it will not bind up friendship with thee, if thou be an enemy to God. So if thou be an enemy to God, thou art an enemy to all the good creatures of God, and they are enemies to thee: but if thou be in band and conjunction with God, the heaven and all the creatures will be friends to thee. The enmity and friendship that stands with any creature, it depends upon the feud and friendship with God: so that if thou All the creatures in enmity with all unbelievers. be at feud with God, all the creatures will be at feud with thee; and if thou be at friendship with him, all the creatures will be thy friends. Mark this well: marvel not that the Sea should drown thee, and thy house smother thee, that art at strife with God through thy villainous life: wonder not, it is a wonderful thing; that they that are at feud with God, dares enter into a house or go out of it, or venture on the sea. But the consciences of men are so locked up, that they will not understand nor fear this: but the vain sleeping loon, says peace, peace. Oh but the judgement comes with such a rattle about the ears of the loon, that he cannot get once space to say, God is merciful! Have you not marked this in these bloody murderers and the rest? Nay thou that criest peace to thy soul, when thou art doing all the mischief and villainy thou canst, and if thou go on so, the fierce wrath of God and terrible judgement shall oppress thee, ere ever thou be aware of thyself. Now follows the sixth point or circumstance to be considered in reconciliation. By whom is it made? There must be a mediator, or else it cannot be made. Indeed the first friendship was made without a mediator, because man and woman they were created at the beginning holy, without spot of sin: but at the making of the next friendship, because of the offence there must needs be a mediator to pass betwixt thee, and that fire that was ready to devour thee: for thou thyself darest not appear and sue for it immediately: for thou art not able to stand in the presence of that terrible God, before whose face there goes a fearful fire that would consume thee at an instance. So there must be a Mediator. It is true that the Father made this reconciliation of his free mercy, and of a passing grace he bore to mankind. Would to God we had a sense of it; but I tell thee, this grace and mercy was dear bought (it is not an easy thing to a sinner that hath violated so holy a majesty to get access again.) This mercy, from whence this reconciliation comes, it springs out of the Lord jesus, as a fair green tree in a garden: it springs out of the very blood of the Mediator the Lord jesus. For why, the mercy could never have been nor had place, if the wrath and justice of the Father had not been satisfied with that blood: there could never have been such a thing as mercy to the world, if that blood had never been shed: and so say, I, this mercy and grace springs up sweetly and graciously, out of the blood of Christ. So, wouldst thou have mercy? lay hold on the blood of Christ; and as thou wouldst have part in heaven, rest never while thou find that blood sprinkled in thy conscience, & thy heart washed with it. Now from whence comes this Mediator? how is he given to thee? The father (saith the Scripture) loved the world, john. 3. 16. So the Mediator, upon whom this new band of mercy and grace riseth, is given of the father to the world, and that in love. There is nothing in this new band, but mercy upon mercy: mercy in the beginning; mercy in the progress; and mercy in the end. Indeed it is not without justice and wrath; but thou art spared, and the justice and wrath it strikes on the Mediator; so that that is justice and wrath in the Mediator, it is mercy and grace to thee. Nay he hath not spared his own son; yet he hath spared the stinking sinner. Wilt not thou be thankful for this benefit? Well, if there be not a sense of the mercy of God in jesus Christ, look not for heaven. I warn thee that art a King, an Earl, a Lord, a Baron, a subject, man, wife, lass, and lad; if ye have not a sense of this mercy of God in jesus Christ, ye shall never see heaven. Now to come to the last circumstance: after what manner is this reconciliation made with sinful man? The manner is set down in these words, making peace by his blood shed on the cross. The father reconciles us to himself after this manner, by making peace with us in the blood of Christ. Brethren, when two men are at variance, the third man will step in and entreat the person that is at variance with the other, to be friends with him, and he will obtain it, especially if he be an entire man. But O that son of God that dear and that well-beloved! when he comes in, it is not fair words, it is not supplications, that will do the turn; but him it behoved to go to suffer death: and that dead stroke of hell, that should have lighted on me, and thee, and should have bruised us everlastingly, he casts in his head, and that struck lights on him. It cannot be held off thee, by no other buckler, but by his head and blood shedding: without blood no remission, Heb. 9 nay, nay, either shall thy blood pass for it, or else the blood of the Mediator. O it is a terrible thing, to have to do with the wrath of an infinite God there is nothing can satisfy him, but the precious blood of his own dear son: and no other death can satisfy him, but a cursed death, the death of the cross: a painful death to be nailed quick to a cross. It was the figure of the death of hell. He was pained upon the cross with the pains of hell. If he could not escape such a death who was an innocent, how wilt thou, who art a sinner, escape that terrible death? O what death shall abide thee, if thou be not in him! These words than teach us two things: first, the greatness of the enmity, that could not be removed but by the blood, and execrable death of the Mediator. For if this enmity had been but a silly and small feud, what needed all this, that the son of God should die such a death? Wherefore should all this ado have been? wherefore should he have suffered such extremity? So, if there were no more to tell thee the greatness of sin, the death and the blood of jesus Christ shed on the cross tells thee. O sin is great! and yet the world will not hear it, but the soul stinking sinner will wallow in it more and more. O sinner! sin is foul and fearful. An evil thought is a great and terrible mountain. The first world had experience of this greatness of sin, being without Christ. Our Gentles in Scotland with the rest felt it. I tell thee, before this blood came and the full time came, there was nothing to hold off the dint of the wrath and stroke of God, that that world found before the coming of Christ. What, was it a small matter to be an enemy to God? was it a light thing to sin? No, no, for all that time before Christ's coming, for the greatest part, God was doing no other thing, but striking and hashing on sinners, slaying her, and slaying him. Sin reigned all the time to death, saith Paul Rom. 5. in the end all perished, and went to hell for the most part, except some very few. And I tell you, this world thinks there is no hell, and very few get this grace: for so long as that old Tabernacle stood, few got entry to grace. So they, miserable souls that lie now in torment, they testify and cry the horribleness of sin: and O the preciousness of the blood that hath freed now the souls of men from sin! Now when he came into the world, I put it out of question, The calling of the Gentiles increased the number. whereas one was saved before, hundreds were saved after. For Christ saith, for once the blood was shed, men and women thronged into heaven, Matth. 11. So all tells thee the blessedness of thy estate that hath fallen in this time. If thou hadst any sense, if thou wert sent out naked to beg thy meat, thou art happy, considering this time wherein thou art borne. O the happiness of this time! when the blood of Christ runs abroad as a river to save sinners: but we are blinded, and (as I said before) that number is drawn in, and beginning to be abridged, and the force of the blood is drawn in and begun to be lessened; and the force of faith is nothing now, in respect of the former time of the Primitive Church and days of the Apostles: and therefore as it began with a handful; so it shall end with a very handful: and blessed is that man that can strive to throng into heaven, through this blood of jesus. Now the Lord work this in our hearts, that as we seek for the kingdom of heaven; so we may throng in at it, through this blood of jesus. To whom be praise and honour, Amen. THE EIGHT LECTURE UPON THE EPISTLE OF PAUL to the Colossians. COLOS. Chap. 1. vers. 21, 22. 21 And you which were in times past strangers and enemies, because your minds were set in evil works, hath he now also reconciled, 22 In that body of his flesh through death, to make you holy and unblamable, and without fault in his sight. THese days past (beloved in jesus Christ) we have heard a high description of the Son of God the Lord jesus, in the which he is painted out in a marvelous glory. In the last part of this description, ye heard it was said, that by him, as the Mediator, it pleased the Father to reconcile to himself all things both in heaven and earth, making the peace by the blood of his cross. In the which words the Apostle turns over upon the whole Church, that he hath spoken of the son of God. For all his glory tends to the weal of his Church; all to the reconciling of the Church with God the head, in him as the Mediator. Now brethren, in this text that we have read, vers. 21. he applies this blessing of reconciliation to the Church of the Colossians in special; And you also (saith he) hath he reconciled. In the which words, as before he turneth over the whole glory of jesus Christ upon the universal Church; so now he turns it over upon this particular Church of Colosse. For the glory of jesus Christ the son of God, as it is the glory of the whole Church; so it is the glory of every particular Church: and in so doing, no question he applies it to every particular person in the Church: so that the glory of the son of God is mine, and thine. Believest thou in him? All this glory is thine. There is no point of it in him, but thou shalt have the use of it: so that no man or woman that is in the Church, needs to envy this glory in jesus Christ. It is natural to men and women, to envy the glory that others have above them: yea, subjects will envy the honour and glory of Princes above them. But thou who art a subject in Christ's Church, thou needs not to envy Christ's glory. All his glory is thine; yea thou oughtest to have no pleasure but when thou lookest upon his glory and exaltation. But to come to the words. We see then in these words, there is a particular application of this benefit of reconciliation to the Church of the Colossians. The text first offers us to be considered, who is the reconciler. Now (saith the Apostle) he hath The Reconciler. reconciled. Who is this that hath reconciled the Colossians to God: Before speaking of the reconciliation in general with the whole Church, he said, It hath pleased the Father to reconcile all things to himself in him: but now plainly in the text the Reconciler is changed. It was the father before; now the son of God, the second person of that glorious Trinity, he is the Reconciler. Wherein the Apostle lets us see that in this work of reconciliation, this son of God is not only a patiented, not only a Mediator to suffer for our sins; but he is an agent, a doer, a reconciler. As he is the Mediator of the reconciliation, he is not only a sacrifice, in the which the reconciliation is made; but he is a sacrificer offering himself in a sacrifice to God for our sins. For look how willingly the father offered him a sacrifice for us, as willingly, gladly, and joyfully offered he himself for us: for if he had not died willingly and gladly in the nature of man, but against his will as men will die, his death would never have done men good, nor ransomed their sins. So this is a point of our belief, that as we believe he died; so we believe he died willingly: and that Christ died willingly. they who crucified him, were not so willing to crucify him, as he was willing to offer himself to be crucified. If thou hast not this faith, thou hast no good of the death of Christ. So the person reconciler, is Christ. Then to amplify this benefit of reconciliation, he calls them to remembrance of their miserable estate before they were reconciled. What were they before? Who were in times past (saith he) stranger's and enemies, meaning to God: and where was this enmity? In the inward mind. And why? Because their minds were set only upon evil works. He will not speak to them of this benefit of reconciliation, before he advertiseth them of that estate they stood in before they were reconciled. Mark it: there is no sight of the mercy of God in jesus Christ, no presence of mercy and grace, except The misery of man without Christ. in the mirror (to say it so) of the past misery we were in: so that except thou look to that, thou shalt never see, as thou shouldest see, the benefit of mercy and grace in jesus Christ. There is no sinful creature that is able to ponder and weigh aright in the heart, the greatness of the blessing of God in jesus Christ, except he take the blessing and mercy, and put in a balance with the misery, and see which of them weigheth down: otherwise thou shalt never know the weight of mercy, and glory, if thou take it not from the misery of that stinking nature, and filthiness of thine; neither shalt thou ever be touched with that sound joy, except the sense of misery go before. He that hath never found himself in hell, hath never found himself in heaven: for all the sense of heaven breaks out of hell. Now to weigh the words. The first word wherein he sets down their miserable estate is this: Sometime (saith he) ye were strangers far off. From whom? From him, who should have been their greatest friend; whose domestics they should have been, from God, and so from the Commonwealth of Israel, from his Church. If thou be a stranger from God, and then from his Church, there is no life in thee: thou art but a dead rotten member in sins and offences, Ephes. 2. 1. Live as thou wilt, breath as thou wilt, have thy senses as quick as thou wilt; fling here and there, and leap as lightly as thou pleasest; thou art but dead, and more than dead, and die shalt thou everlastingly. Yet mark the words: he calls not them simply strangers and aliens; but he saith, they were made strangers; to let us see that all this strangeness from God, is not by our creation: we were created friendly with him, and his domestics; but by our own defection, we have made ourselves of domestickes and household children, strangers. And therefore it is said in Esai. 59 2. Your sins have divided between me and you. So it is thy sin, it is not that natural substance of thy soul and body; but it is the corruption of the substance that makes thee a stranger from God. Yet mark the words, he saith not that God was estranged from them; but that they were estranged from him. No, no, the Lord is not the beginner of this strangeness, he turns never first upon thee, but thou turnest thy back first upon him: he never draws from thee that sweet countenance of his, first; but thou drawest thy countenance from him. For brethren, to speak the truth; when thou hast turned thy back upon him, and estranged thyself from him; yet if thou be one of his elect, his love toward thee shall never leave thee nor turn from thee. O that love of God he loves a sinner that is as it were spitting upon God's love. him: for the love of God is inalterable. And when thou hast played thee with thy own counsel, served thy lusts in thy own time, the Lord utters that love towards thee and calls thee home again. So there is the first degree of their misery. Yet it is not all said: he comes on with another degree, and higher than the first; Sometime ye were strangers, yet more, enemies. One man may be a stranger to another, and yet not his enemy; but saith he, ye were not only strangers, but you were enemies also. The words import not only a secret hatred, but a plain and open hostility: they fought against him: there was never so hot a battle betwixt man and man, as was betwixt God and us, before the reconciler came: there was never Before the calling of the Gentiles by the Gospel. so much blood shed, as was from the time of the fall of Adam to the coming of jesus Christ. So there is a higher degree of misery; not only strangers, but enemies, fight against heaven with an uplifted hand. This degree must follow the former. It is not betwixt God and man, as it is betwixt man and man. One man may be a stranger to another, and yet not his enemy; but if thou be a stranger to God, thou art his enemy. A stranger to God is an enemy to him. For Christ saith, He that is not with me, is against me. Beware then of the first. Turn not so much as thy foot from him: but strive to be at home with him, and to creep to his house, and to creep under his board: otherwise thou shalt take up a banner against him. Now to go to the words: where begun this strangeness and enmity? where is the first seat of it? which is the fountain whereof it springs? It is not the body first: it is not in the eye, howbeit it be an enemy to God; if thou stand in nature thou wilt lift up a proud eye, testifying that thou art an enemy to God: it is not in the mouth, howbeit thou blaspheme God therewith: it is not in thy hand, suppose thou fight therewith against the heavens; but it gins within thee, and the chair wherein it sits is thy soul. If thy soul were not an enemy, thy eye and the rest of thy members of thy body could not be enemies: It comes out of the heart that defiles the man, saith Christ Matth. 15. 18. Then again it gins not at the inferior powers of thy soul, at the sensual appetite: it goes further, it gins at the mind of man; so saith the Apostle, that is to say, at the chiefest power of the soul, the Ephes. 2. 3 mind, the eye, and the light of thy soul. The Mistress, the Queen, that should have kept all clean, she hath set up a vile whore, and troubles the whole soul. This reason which should have made the soul to see and know God, she is the first enemy Very reason in the natural man an enemy to God. of God. The very reason whereby thou not only excels the beast, but even thyself is become a whore, and greatest foe that God hath in man, and abuseth the whole soul of man with her foul cogitation: and it defiles the whole parts of the body, the eye, the hand, and all the rest with her motion. What is the cause of this, that the first seat of this enmity is in the mind and reason of man? because all her musing is upon evil works; she is set upon them. Nay, muse what thou wilt, if thou be but in nature, all thy musing and thinking shall be but enmity against God. For thou shalt muse nothing but of evil works. Ye know (brethren) the first deviser of any mischief, is the first enemy, and not the executor: he that abuseth others is the first enemy and loon, and should first die. But so it is, the first deviser of all evil works is this corrupt mind of man. If it come not first in thy mind, would thy hand commit the evil? No, no, it is first in thy mind, and then she puts it out into the inferior parts of the body. And therefore if thou gets not grace, the first thing that the Lord shall torment, shall be thy mind: and he shall so torment it, that thou shalt cry, would to God when I had had a reasonable mind, that I had been a beast. Let the Philosophers speak of it as they please, as Plato that sets up the mind as a Queen, and the Pope with his philosophical reason disputing so finely, as he troweth, extolling nature, and free will to good. Note. That mind of his and his rabble, shall one day be wrung and rend in pieces, with such torments as the tongue of man and Angel can not express. And therefore it is that Paul commands so earnestly the Ephesians, to be first renewed in their minds, Eph. 4. 23. The greater reason not sanctified, an argument of greater damnation. It is the mother of all mischief and Idolatry: thou hast not to glory in thy reason, if so be it be not sanctified; yea the greater conceit thou hast in reasoning, the greater damnation, except it be sanctified in that spirit of jesus Christ. This is the estate they were in before they were reconciled, which the Apostle remembers them of, that it should never go out of their mind. Let never the stink of nature go out of thy mind, but Let never the soul sent of thy natural corruption go out of thy mind. weigh it diligently, that thou mayst give thanks and praises to God for his grace and delivery. Next he showeth the manner how he reconciled them to himself and his father; for all is alike: mark the manner. It is twofold. First, in that body (with an emphasis) of his flesh. The meaning is this, he reconciled you by assuming and taking to him a true fleshy body: he calls it, The body of the flesh: to let us see, that the body which jesus Christ bore in the world, and that he bears now in glory at the right hand of the father, is not a fantastical body, or an appearance of a body without solidity (as the Heretics called it) a mathematical body, a maiestaticke body. All is but vanity; but it is a real body, as real as ever the body of man was, or is, of flesh, blood and bones: otherwise The body of Christ a real body. he could never have been a Mediator to us, and we could never have been the better for him, either in his death or life. Then the first manner of our reconciliation is the assuming of this flesh, of this body of man: he is first the son of God, Body and soul. than he takes to him the body, the flesh, and the soul of man. The next word is, by death, that is, by becoming a sacrifice in that body which he took to him. For otherwise if he had not offered up his body, he could have done us no good: for it is the pierced body, the shed blood, the vexed soul, the tormenting of the man that redeems and saves thee. And therefore Christ suffered in soul. when thou hast recourse to Christ, go not to him, as he is in heaven, or as he was going up and down in jewrie; but go to him hanging on the Cross, that is, to his blood to sprinkle thy soul; otherwise he shall never profit thee. The Father was not appeased in his wrath until he got his blood; nothing will pacify the conscience, but only this blood of jesus. Now mark: the Father reconciles us to himself; the Son again he reconciles us to himself. This is common, but in this work there is a great difference betwixt the Father and the Son. The Father when he reconciles us, he never changeth nor altars his condition; he sits still in that majesty on his throne of glory, keeping that kingly majesty of his. What doth he? He humbles his son (for be assured that thy reconciliation could not be purchased, but by the humbling of God, not in God must be humbled before thou couldst be reconciled unto him. the person of the father, but in the person of the son) and therefore the son he leaves his throne, and steps down from it, to reconcile us to his father; and comes down here to the earth, and as it is said in the Philip. 2. 7. He abased himself, by taking unto him a vile flesh (howbeit it be clean without sin, yet it is vile in respect of that glorious majesty) he takes on him the shape of a servant. What more? In that flesh he becomes obedient to his father (that sits still on the throne) to the death. And what a death? to the death of the cross. So there is the difference. The father wrought it not, altering his majesty and glory, but the son wrought it, altering his majesty: and that so obediently, that the Angels wonders at it; yea they can never wonder enough, to see that glorious majesty of the son of God so humbled as he was. Now, howbeit it differeth in the The father as merciful as the son. manner, yet the father and the son are equal in mercy. The father is as merciful as the son, and the son is as merciful as the father; they are equal in glory in this work: the father gets as great glory in this work as the son; and the son gets as great glory as the father. Now to the father and the son be all honour, glory, and praise for ever and ever, Amen. Before (brethren) when he spoke of the reconciliation in general, ye heard the whole Church in general was reconciled by this blood and death of jesus Christ. Now ye hear that this particular Church at Colosse, is said to be reconciled by this same blood and death. Yea more, I say not only this, a particular Church (as for example the Church of this town) Every one of gods elect reconciled by the blood of Christ. Christ's eye set upon every particular person. reconciled by that blood, and death of Christ, but there is no man or woman that is chosen, but they are redeemed by that blood. And this is a true saying; when the Lord died on the cross, and shed his blood, his eye was not only in general spread abroad, throughout the whole earth; but distinctly set upon every particular person. It was set upon this same Church of Colosse, and upon this Church of Edinburgh (as certainly as ever it was on any, that was present at his death.) Howbeit, it was not a Church at that time, yet his eye was set upon it; and he said in his heart, I will die for the Church of Colosse, and for the Church of Edinburgh. Yea his eye was set upon every particular body; yea upon the poorest elect lad, or lass, now presently living, or which shall live hereafter. And he said, I die the death for this particular person; otherwise if he had not said it, that he would die for me, and die for thee, thou, nor I, could not have been saved. I give thee a token to know that his eye was upon thee in the time of his death. Findest thou reconciliation and redemption in thy heart? say than he had an eye to me, and the force of his death hath comen to me. For what avails a general knowledge of his death, if thou have not a particular applying of it to thyself? A question may here be moved; how is it that it is said that Christ shed his blood for the Colossians, seeing they were not as yet called, but remained enemies till Epaphras came amongst them, and preached the word of grace, and salvation in jesus Christ, and by his travel hath drawn on some to the faith of jesus? I answer, the reconciliation made in the blood of jesus Reconciliation by the blood of jesus of two sorts. is of two sorts; there is one made by the merit of his death: there is another made by the efficacy and powerfulness of his death. When he suffered, that same very time and hour of his suffering, all nations that ever were to be reconciled to the end of the world, were reconciled by the merit of the blood of jesus Christ. But if you will look to the effectualness, it followed long after. Scotland, Edinburgh, that abode long after enemies, at that same hour, by his merit were reconciled. For why? that blood that was shed, merited that salvation: but the effect of that merit followed. A man that will have the merit, must feel the efficacy and power of it. When he is following his own lusts, lying out at his whoredom and villainy, at that same time (it may be said truly) he hath the charter of the merit in his keeping: howbeit until the time he look about him, and begin to see jesus, the virtue of Christ's merit utters We must feel and find the virtue and power of Christ's death working in us, Rom. 6. 2. 3. 4. 5. Phil. 3. 8, 9, 10. not itself unto him. But when he finds it, than he remembers he had the merit. Howbeit, he witted not that ever he had it, till he found this working. Then he rejoiceth that Christ suffered on the Cross for him. In the last words he sets down the end of their reconciliation. The end is, that thou mayst be presented holy, unreprovable, without spot or wrinkle, as he saith in Ephe. 5. 27. First then, we are reconciled to the end we should be holy; cleansed of that filthiness and sin, wherewith we were polluted before; and The end of our reconciliation is holiness. being clenfed, we should be unreprovable; for the cause of reproof is sin: It is sore to abide a reproof of God. This holiness is not gotten perfected in this life, but we must strive to it continually. Then think not that thou art reconciled with God in effect, if thou find not holiness begun in this life: if thou find no holy motions in thy heart, and actions in thy hand, think not thou standest in friendship with God. For as ever two stand together, these two must stand together unseparably, reconciliation with God, and holiness of life. And if Holiness & reconciliation inseparable. thou have not a sanctified heart and life, thou abidest a rebel to God. Thus for the first end. The other end is expressed in the same words; That you may (saith he) be presented before him: that is, that you may get his presence, and he yours: and being presented, ye may get your felicity for ever. For brethren, that full blessedness of man stands in the sight of God. Then mark this lesson; upon this holiness follows our presenting before God: So it is he or she that is holy, that gets the presence of God. If thou be not sanctified, if thou live not in some measure in a holy life here, I Heb. 12. 14 Mat. 5. 4. 5 give thee this for doom, thou shalt never see the face of God, that is, thou shalt never be blessed; but shut in hell for ever. But to stick upon the words, the word in it own language, to present a man personally in such sort that he hath the eye of him upon the judge, and the judge upon him. than these words import, that we shall one day be personally with the same body and soul, and no other, presented before the Lord jesus Christ. No, no, there shall not be such a thing as one shall Every man must personally present himself naked before God appear for thee, but thou shalt personally present thyself, and stand naked before God there. If thou stand up in holiness, and see thy Lord thy judge with a holy eye, he looking on thee with a holy eye, there shall be a mutual pleasure: for if thou be presented holy, thou shalt find such a joy in thy heart, as it is wonderful to speak of, and God shall rejoice of thee, Luk. 15. So there shall be mutual joy on both parts: we shall be presented before jesus, not as before a judge, but as a The faithful presented to Christ as a bride to the bridegroom. bride before the bridegroom: so speaks Paul 2. Cor. 11. not as folk to abide the trial: nay, there is no judgement for thee that shalt be presented as a bride to thy bridegroom, with whom thou shalt live in joy and pleasure for ever. You see when a bride is presented to a bridegroom, there is joy. O the joy that thou shalt have, when thou shalt be presented to thy Saviour jesus Christ as a bride! who can express and think of the greatness and excellency of that joy? Then as thou wouldst have this infinite and unspeakable joy with thy husband jesus, strive to holiness, and seek to be presented to him, and then it shall be well with thee. Now in this jesus with the Father and the holy spirit, be all praise, Amen. THE NINTH LECTURE UPON THE EPISTLE OF PAUL to the Colossians. COLOS. Chap. 1. vers. 23. 23 If ye continue grounded and established in the faith, and be not moved away from the hope of the Gospel, whereof ye have heard, and which hath been preached to every creature, which is under heaven, whereof I Paul am a minister. WE have heard (brethren) from the beginning of this Epistle, first the salutation the Apostle useth to the Church of Colosse. Secondly, his preface before the doctrine. Thirdly, we came to the doctrine itself, wherein ye heard propounded briefly the benefit we have in jesus Christ, our calling to this estate of grace, our redemption in the blood of the son of God. Then after to let us see the preciousness of this blood, and the necessity of this redemption by this blood, he fell out into a fair and high description of the son of God, setting him out in many points of his glory, partly as he is God, the son of God only; partly as he is both God and man the Mediator, the Lord jesus Christ. Of the which whole points of his glory, we concluded the blood of such a glorious parsonage, must be exceeding precious; and so it behoved that this blood should ransom us, and ransom the world. Yea if we look to the preciousness of it, it is not only sufficient to ransom a world; but to ransom ten thousand worlds. Now (brethren) we ended the doctrine the last day: it follows in this text, that we have now read in your hearing, that Vers. 23. we speak of the exhortation that the Apostle useth, and subioynes to the doctrine. The exhortation is in a word, Abide in the faith, persevere, stand, and keep it fast; for it is a precious thing. The first argument he useth to persuade them to this Perseverance in the faith and constancy in religion an infallible argument of our reconciliation with God. perseverance, & abiding in the faith, is from that benefit of reconciliation, whereof he spoke before. And he reasons after this manner: If you abide in the faith, you are reconciled, you stand in amity with God, you are friends to him, and he to you: and therefore if you count of such a benefit, stand fast in the faith. Now to come to the faith, and to mark such things as God will give the grace, and time will suffer. If so be (saith he) you abide in the faith. As if he would say: you are reconciled, and stand in friendship with God, under this condition and restriction; If you stand in the faith: if you stand in the faith, you shall persevere in the friendship with God. Then ye see, it is the persevering in the faith of the Mediator, the sticking fast by the Lord jesus Christ, who is the Mediator of our reconciliation, that makes a man to stand in the reconciliation, and friendship with God. Stick to him, by whose blood thou art reconciled to God, and thou shalt stand fast in that friendship with God: As by the contrary, so soon as a man lets the hold go of the Mediator, he shall fall from the friendship of the father; and falling, his last estate is worse than the first. If he were miserable before the reconciliation, he becomes ten times more miserable than ever he was. And it had been better for him, that he had never believed, nor been reconciled to God; but as he was an enemy, so he had continued an enemy. So you see what it is to stick to jesus Christ by faith in him, unto the end. Again, he saith not, if you persevere in well-doing, in holiness, 2 Perseverance in the faith. Sundry kinds of perseverance. but in the faith. The perseverance he craves, is in the faith of jesus Christ. There be sundry sorts of persevering: we are said to persevere in faith, in hope, in holiness, in well-doing, in a godly life; and finally there is not a grace, but we are said to persevere in it, and exhorted to persevere in it. But the first ground of all perseverance is, In the faith of jesus Christ. Mark it well. And if this ground be laid down, the abiding in jesus by a true faith, all the rest follows willingly. Keep me faith, and stand in faith, thou shalt keep hope of necessity: keep Faith the eye and light of the soul. faith, that eye and light of thy soul; thou shalt keep holiness, thou shalt walk in the light, and bring out the works of light. On the contrary, let go or forsake faith, thou shalt let go hope of life; let Christ go out of thy eye once, he shall go out of thy hand: and look never to do any good turn. A faithless body cannot do a good turn to pleasure God: yea though it should seem the best thing in the world; yet wanting faith, all is but dung before God. So you see, what should be the first thing we should begin at: to wit, at a standing and persevering in the faith of the Mediator. Abide in this, and all shall follow of their own will, holiness, well-doing, and the rest. In the words following, he shows us the way, how to persevere in faith; If so be that you abide in the faith, grounded, founded. The word is borrowed from building on a ground stone; How to persevere in faith. the second word is, and established, even as you see a man set down in a chair, resting without moving or wagging, sitteth still immovable. If thou wilt abide in faith, thou must be grounded and set down, and must not go wagging, fleeting and flowing, as you see some do. Then what is this foundation whereupon thou must be grounded? It is even this same faith: Thou must be grounded on it, or else thou shalt not abide in it; and if thou be not built upon it as upon a building, thou shalt not abide in it. Faith than must be the ground. It must not be built as it were upon thy heart; it is the falsest ground The heart must be built and rest on faith. that ever was; but thy heart must be built on faith. For faith in jesus is a fast and established ground. Now what is the seat? even this same faith. Faith must not sit upon thy heart, which is but a ioggling seat, a lose seat; but thy heart must be turned over upon the faith of jesus Christ, that is a fast seat: so that all the powers in the world will not move it. In a word, if Rest not night nor day till thou seel thy faith lying under thy heart, and thy heart resting firm and stable on it. thou abide and persevere in the faith of jesus Christ, be built on it; rest never while thou rise up upon it as a building. Rest not night nor day till thou feel it lying under thy heart: rest not till thou find thy heart settled without staggering, sitting down as it were on a fast stool and seatc. If thou be once settled and builded, all the waves of temptations shall not once move thee, thou shalt stand fast like a house built on a strong rock: but if thou be not built and settled on it, the least blast of wind of false doctrine and of affliction, will blow thee from Matth. 7. 24. 25. thy faith; & thy faith from thee like chaff. Alas, see we not this inconstancy in fleeting and flowing? A vain loon, he is here to day, and away to morrow; a Protestant to day, a Papist to morrow; a Christian to day, a Turk or Pagan to morrow, and what ye will have him. What is the cause of this? O that heart of thine, was never established by grace! A vain and empty heart, was never grounded upon faith in jesus Christ. And therefore it is that these miserable creatures are carried away as they are: and be assured, let thy heart abide in that miserable estate of inconstancy till the Lord come, thou and it shall be turned into hell headlong, as the lightest and rottenest thing in the world. Thus much for this first perseverance in faith. He adds to another perseverance, and he saith; If you be not 2 Perseverance in hope of the Gospel. moved from the hope of the Gospel; that is, if you persever in the hope of all these fair graces and mercies, especially of that life everlasting, promised in the Gospel. Now (brethren) would you know what this Gospel is? The Gospel of jesus Christ is like a mirror or looking glass; so the Apostle calls it, 2. Cor. 3. 18. In the which we may see many fair things. First we see jesus Christ the Lord of glory: and then all the fair graces that follows on him; thy remission of sins; thy justification; 2. Cor. 4. 3. 4. thy sanctification; the heaven and life; and all things: what wouldst thou have more? Now the eye that looks in it, is not the eye of the body, but the eye of faith, quicker and clearer than all the bodily eyes in the world. The hand that holds up that mirror, is faith: faith is an eye and a hand; it sees and holds. Now as faith is looking in the mirror to jesus Christ, and to all the graces that follows him, and to that life and glory that never shall have end; in comes this hope, and she awaiteth constantly for the accomplishment of all those graces, Hope what. and of that life everlasting, that faith sees in the mirror: and she awaits till Christ come with that life in his hand, with the glory in his hand, that he shall bring with him for them, who awaits for him. As soon as he comes, the mirror falls down: The word goes away; there shall be no more preaching, when he comes. And as thou sawst him before in the mirror; so than thou shalt see his glorious face as he is: so the mirror shall go away, that faith of thine shall go away. What shall be then in steed of all this? Thou shalt get that that Paul says 2. Cor. 5. 7. Now we walk by faith, but then we shall walk by sight. Our rejoicing shall be in the sight of him for ever. Now brethren, you shall mark here briefly: it is not enough to abide in the faith of the promise, wherein thou hast promised to thee life everlasting; but with the faith thou must have a hope awaiting constantly for the thing promised: as thou believest the promise, that is, the word; so thou must hope for himself and his coming; and that life he brings with him. join these two together, faith in the promise; and hope in the performance; of necessity thou shalt get life. That hope shall Faith and hope companions. Rom. 5. 5. 6. never make thee a shamed. It is a thing impossible, that a man that waits for Christ's coming can be disappointed; for heaven and earth shall perish ere that man be disappointed of that he hoped for: so than saith he, if you be not moved from the hope of the Gospel: I say then, so long as we live, we must not want Take away the Gospel, ye take away faith and hope. this mirror of the Gospel. Take away the mirror, thou shalt see nought. Take away the Gospel, thou shalt not have faith. Take it away, wherein shines all these heavenly graces, thou hast nought to hope for: and if thou hearest not of a life after this life, thou canst not hope for it. So these men in the world (not only among Pagans, but amongst Christians) Lords, Barons, that have no pleasure in hearing of the Gospel to look into jesus, that is in it; trow ye if thus they continue, that they shall go to heaven? think ye that they can have faith and hope? no: no more than a dog hath, and their death shall be worse than a dog's death. As ever then you would have life, faith, and hope, keep the Gospel. Thou wilt look in a glass to deck thyself, and wipe off the spots of thy face: but wilt thou look to the Gospel, thou shalt see a more beautiful face, even the face of jesus: and the more thou lookest How powerfully the power of Christ transforms us if we look upon his face in the Gospel. on it, the more it casts out these beams of glory, and transforms thee from glory to glory. So as ever thou wouldst have the sight of jesus, let thy pleasure be to look into the mirror of the Gospel; for he, who takes not pleasure to look in the mirror, shall never see the Lord Issus face to face. This is a decree, and I pronounce it against all these contemners of the Gospel: they shall find it sure, they shall never see jesus Christ, but to their damnation. Thou, who contemns All contemners of the Gospel go to hell. this mirror of the Gospel, thou art the devils slave, and shalt be condemned with him in that great day for ever. O if we should be careful to keep this preaching of Christ! it stands us upon pain of life and death. See then what enemies they Preaching. be that would take this mirror from us, by the which we are Papists. comforted and kept to life everlasting. To come to the next words: The Colossians might have said, what a Gospel is this thou speakest of: It is that which Epaphras taught to us. Is it his, in whose hope we should abide? Countest thou so much of his Gospel? It should seem that the person of the man offended them. He answers, it is the same Gospel that Epaphras preached, that I recommend to you. Well, you see this how ready we are to be offended with the good Gospel of Christ, and to cast off the word, because of the persons of men, because he is a silly man. This our nature is a stumbling nature: we have a stumbling heart, stumbling like a horse. Thou wilt hear a man, and accept of him and his doctrine: and thou wilt hear another, and count little either of him or his doctrine; even as though thy faith should lean upon a man, and not upon the Gospel. What hast thou to do with the man if he speak the true Gospel shouldest thou be holden back from the word, because of the baseness of the man? This cannot be gotten away this day in Edinburgh. Ye see again he is very earnest to commend this Gospel of Epaphras, and to remove the slander that they took up against him. It teacheth all preachers, that every one of them recommend the doctrine taught by others, so it be the same doctrine, let the person be what he will; this man hath delivered sound doctrine. A good lesson for preachers. Yea if he have greater graces, he should recommend him which hath the simplest; as Paul recommends Epaphras. So it sets not one minister to detract another; but if he deliver sound doctrine, he should recommend him, and speak to his praise: for look what dispraise or reproach thou puttest to the man, it turns over upon the Gospel, that the man preacheth; as experience this day plainly proves. For see ye not men, who because of some infirmities of the preacher, either will contemn the doctrine of the Gospel which he preacheth, so that they will not abase themselves to come and hear him; or else if they come, they are so preoccupied in mind, that they begin Prejudice against the person of the preacher keeps many from profiting by him. to scoff at it. Away with this kind of dealing, and beware what you do, when ye either speak evil of the preacher, or suffer others to speak evil of him: for if thou do so, thou shalt not fail to loathe the Gospel, and so consequently overthrow thyself. Now the arguments of the recommendation follows. Ibid you stand (saith he) in hope of the same Gospel, because it is the same Gospel that hath been preached to every creature under the heaven, through the whole world. As if he would say, Epaphras hath not taught a doctrine divers from mine, and I another divers from his; but all is one, and the same doctrine and Gospel, that he and I both have taught. Then take up the note, which Paul here gives thee of the true doctrine; seeing our life A note of the true Gospel of Christ. stands in the truth of the Gospel, we should be careful to know the true Gospel. Look if it be that Gospel that hath been preached to every creature, to all the world: Christ saith, Preach to every creature, Mark. 16. 15. but this is not enough. The Papists doctrine hath been preached throughout all Europe, and further: yet it is not the true Gospel of jesus Christ. There must be yet more than this universality: look if it be in the beginning preached by the Apostles, and in their days; if it be so, thou art sure thou hast the verity of the Gospel. But thou wilt say, how shall I know this? Look their writings, go no further. The surest warrant is their writings. Look Paul's writing, Peter's writing, and the rest of the Apostles and Evangelists The written word our warrant. writings, their books shall testify of their writings: for they have written no other thing but that they spoke. There is not a sentence left out that ever the Apostles taught, that is not written in this book of the new Testament, as concerning the substance of it. So if thou have their writings, be assured thou hast their Gospel preached by them; and consequently Christ's own words and his Gospel. And if an Angel would preach to thee another Gospel, than this written Gospel in the old and new Testament; then say thou, Anathema to it, Gal. 1. 6. cursed be thou and thy Gospel both; cursed be thou Papist and thy gospel, which is nothing else but the vain traditions of men. And as you would be free of the curses of God, fly from a Papist and his gospel both, he is vain, and his gospel is the peltrie of men. Then the next argument of recommendation, is from his own testimony in particular, as if he would say; It is even that which I have preached, I give my assent that it is the same with my own gospel. O the testimony of an Apostle is a great thing! yea greater than the testimony of many thousands, because they were inspired by God's spirit, that they could not err. Others might err and have erred, and there is none now but they may err, and may teach heresy, and have taught heresy when they passed a jot from the written verity; as especially may be seen in that beast of Rome, and shavelings and Clergy (O that damnation that abides him for many thousands that have perished, through his false erroneous doctrine!) Yet I say more, if a holy man shall give his consent, it availeth, if it be agreeable to the doctrine taught by the Apostles; otherwise it is worth nothing: if it were Paul himself, let him be Anathema. This for the commendation of the Gospel preached by Epaphras, I shall end. Paul at this time lay in Rome in bands, and was under an heavy affliction. Now he considering his bands might be offensive to them; in the next verse he meets with this slander; Now (saith he) I rejoice of those things which I suffer for you: As if he would say, my afflictions that I lie in, let them not offend you: It is a marvelous thing how ready men are to offend, and to take a slander when it is not given. These men were before offended with Epaphras, because he was not an Apostle: now they are offended with Paul the Apostle himself, because he is lying in bands. O there is never a thing, but the devil can make it an offence to the Gospel (he knows how stumbling a heart thou hast) and all to hold thee back from the Gospel. Blessed is he that hath not been offended at any thing, as Christ saith, Matth. 11. 6. How takes he away the offence of his bands? The first argument to revoke it; he saith, I rejoice for these things Vers. 24. which I suffer for you, or for your sake: as if he would say, be not offended at my bands, because they are for you. If I had not comen out at the command of my Lord to preach Christ, what needed me to be lying in these fetters? and if I had not loved my Lord jesus and his Church; what needed I to be in The afflictions of the Martyrs do serve for the confirmation of the faithful in all ages. these bands? Well, he suffers for the Colossians, and he never saw them. Epaphras taught them, I tell thee look whatsoever Paul suffereth, or any of the Apostles or godly Martyrs who suffered, count it all for thee. It was all to hold in this light which is thy life, and if it had not been kept and entertained and holden up by their preaching, and sealed by their blood, thou shouldest never have gotten light. And without this Gospel thou shouldest never see life. This world is blinded; they know not this darkness they lie in. If the light of this Gospel slide from thee, thou blind ignorant that lies now in darkness, thou shalt be cast into hell: for the end of darkness here, is that black darkness in hell. So he saith: All that I suffer is for you. Well, if men thought that the sufferings of the servants of God, which they suffer, whether it be bands, banishment, or whatsoever it be, if they could think that all was for them, to hold in that light of the Gospel: alas they would be so far from that, that the bands and these things should be offensive to them, and so be offended at the Gospel; that by the contrary, they would kiss their sufferings, and would take as great pleasure in their bands, as in their preaching; for they serve as well to thy weal as their preaching. For by their bands they seal up in thy heart all that they have preached to thee. O if thou couldst think of this well! The time will come that these who now preach, shall be afflicted (and Lord give them joy in their affliction.) Be ye therefore prepared not to be offended at it. You shall see some steal down closely from the Minister, when he is caught by the neck; howbeit now, they will accompany him. Well then, be ready to take part of his affliction, as Paul saith 2. Tim. 1. 8. Yet to recommend his affliction more, I rejoice, saith he: he suffereth for a good cause, for the safety of the Colossians. Besides this, he suffered with joy, 1. Pet. 4. 15. Let no man (saith he) suffer as a murderer, a thief, or an evil doer: which is now the pleasure of men, but let us make us ready to suffer for a good cause: if thou suffer, see thou suffer for God's cause, for this light, the best cause that ever thou suffered for. Let every man be prepared to suffer for it, otherwise thou shalt have no good of it. It is not the pain will make thee a Martyr; but it is the quarrel; the good cause, that will make thee a Martyr. And again (he saith) if thou suffer as Christ suffered, rejoice: As if he would say, when thou joy in godly afflictions. sufferest for a good cause, look thou have joy and willingness. No, let not the enemy have greater will to draw thee to the shambles, than thou shalt be willing with joy to suffer. So there is another condition requisite in suffering; we must not only be content to suffer for a good cause, but we must be Note. willing and joyfully willing: Otherwise the good cause will not make thee a Martyr. Thou must have joy and patience, and willingness, glorifying God. Look how the Martyrs suffered, and follow them; and then thou shalt die like a Martyr, and blessed shalt thou be. The Lord prepare us for it, that we may pass from this misery to joy, through the Lord jesus. To whom be praise and honour for ever, Amen. THE TENTH LECTURE UPON THE EPISTLE OF PAUL to the Colossians. COLOS. Chap. 1. vers. 24. 25. 24 Now rejoice I in my sufferings for you, and fulfil the rest of the afflictions of Christ in my flesh, for his body sake which is the Church, 25 Whereof I am a minister, according to the dispensation of God, which is given me unto you ward, to fulfil the word of God. YOu heard the last day (beloved brethren) how the Apostle having ended his doctrine, he comes to his exhortation, and exhorts the Colossians to persever in the faith of jesus Christ. Secondly, he exhorts them to perscuere in hope: The argument he useth, is from that benefit of their reconciliation with God. Now (saith he) ye are reconciled, and he hath reconciled you, but with this condition and restraint; if so be that you abide in the faith grounded and established, and be not moved from the hope of the Gospel. Then they might have said: what Gospel means thou of? is it that gospel that Epaphras hath taught, countest thou so much of it? This he meets with, and saith, yea, I mean of that same gospel that you have heard of that man Epaphras. Then he falls out into a commendation of that gospel of his. And the first argument is taken from this, That it is no other gospel but that, Coherence. that hath been preached to every creature. The second argument is, he hath preached nought at all, but that that I have preached. Then they might have said; what have we to do with thee? we see nought of thee, but a man in bands at Rome. The Apostle answers: Now (saith he) I rejoice in my afflictions for you. Well, it is true, I am afflicted: but understand this, that my affliction is for you; it appertains to you, to esteem of my affliction. I rejoice that I am afflicted for the Gentiles, because I am appointed their Apostle. You are a part of the Gentiles: therefore in that that I suffer, it is for your cause, that the Gospel of jesus Christ may have place amongst you, as among the other Gentiles. The second argument: In the midst of my afflictions I The second argument. The use of affliction. rejoice, to testify my love towards you: for except I had loved you, I would not have suffered with joy for you. Brethren, of those that suffer affliction, first it is required that it be for a good cause, for God's cause, for his truth, and for his Church sake. Suffer not like a thief or a murderer, as an harlot or an evil doer in any wise. Alas it is a pain, yea of all pains in the world the greatest, to suffer for evil doing. Secondly, it is required of him that suffers, that he suffer for a good cause, with joy, cheerfully, and with patience: otherwise thou losest thy travel and praise, suffer as thou wilt. It is not the good cause only that makes martyrdom; but it is Martyrdom. the joy, cheerfulness, and patience joined with the good cause, that makes thee in suffering to be a Martyr. It is hard to flesh to digest this: how can there be joy in the pains of most exquisite torments? Brethren, Paul at this time is lying in bands at Rome, and yet ye see he utters that in his bands he hath joy: and no question when he came to the very point of death (for 2. Tim. 4. 6. 7. 8. he was martyred) he had great joy. And certainly, I am compelled to think that there is more shrinking and sadness at the remembrance of the affliction to come, than there is in the More grief in the remembrance of affliction, then in suffering it when it comes. chief time of affliction. The mind will be more troubled thinking on it, then when the person is afflicted. For out of question, when the Lord gives a man constancy to suffer, he will give him patience & joy, which shall swallow up all the pain: and the experience of Martyrs hath proved this. Stir not, howbeit thou shrink at hanging, heading, scalding, burning and whatsoever pains most cruel & exquisite devised for thee: yet stir not, for if the Lord give thee constancy, all the pains shall be swallowed up, and thou shalt be armed to suffer with joy. To go forward. The third argument, whereby he removes the offence, they might have taken at his bands, is this: I (saith he) fulfil the rest of the afflictions of Christ jesus: as if he would The third argument. say, mine afflictions are not so much mine, as they are my Lords afflictions: how can ye then be offended at them? You cannot choose if you be offended at my afflictions, but you must be offended at Christ's afflictions, because my affliction is nothing else but the afflictions of Christ, and the fulfilling of them. Then all these afflictions that are laid upon the members of the body of Christ, they are all Christ's afflictions: and when they are afflicted Christ is afflicted. And the Lord counts it his own persecutions, when the members of his body, Christ must suffer in his members. which is his Church, are persecuted. Saul, Saul (saith he) Acts 9 4. why persecutest thou me? He speaks this to Paul, when he was not persecuting him, but his members. This he calls his persecution? for it was ordained from all eternity, that the Lord jesus, who is the head of the Church, should not only suffer in his own flesh; but also that he should suffer in the members of his body, which is his Church. So that none of that body should be free from suffering, no not from the greatest to the least; yea even to the little finger, all should suffer; and the measure hereof was measured, and ordained in that counsel from all eternity. Sufferest thou much or little? It was measured to thee ere ever the world was. It was not appointed that every particular person should suffer all, and every sort of affliction: no, no; but as the head should suffer one kind of affliction proper to himself; so the rest in the body should suffer, some in one sort and measure, and some in another. All shall suffer one thing or other: prepare thee for it; and it is a token that thou art in that body, if thou suffer something for Christ. But to stick to the words; he calls them not simply the sufferings of Christ, but the fulfilling or accomplishment of the afflictions of Christ: I (saith he) fulfil the rest of the afflictions of Christ. Mark the word well. Even as the Church of jesus Christ is the accomplishment and fulfilling of him, to make him a perfect man; so it is called Ephe. 1. the last verse: Even so the afflictions that the Church and her members suffer, they accomplish and fulfil the sufferings of Christ. And as the glory of the head Christ is fulfilled and accomplished in suffering: even so the sufferings of his members they accomplish and fulfil the glory of Christ. Wherein we have to mark a love that Christ bears to us, that cannot be spoken of. The Lord jesus is perfect in himself, and he needeth us not; no, he hath no need of me, of thee, nor of no flesh to make him perfecty, The love of Christ. than he is already in himself. He is full, and he fills all in all: yet such is his love to me, and thee, and to the whole body, that he cannot think that he is perfect till he have thee joined with him: yea the least member of his Church, he will have to be joined with him; or else he counts that his glory and sufferings are not fulfilled. So his afflictions are perfect, and he needs not thee to fulfil any part thereof; yet such is his love that he will not have his afflictions perfect without thee. He will have thee made like to himself in affliction: howbeit, his glory be perfect now at the right hand of the father; yet he cannot think that he gets the perfection thereof, till he get all his members glorified with him in heaven. This is his love. Rom. 8. Now let us see how we account of this. We count it a benefit and a grace to be joined with him, to be the members of his body, and to be glorified with him; but when it comes to the What a great benefit it is to suffer afflictions. sufferings, there is the shrinking, there is none that can accord or be content to be like him in sufferings; but they will fly back, there we fail; and we cannot think that it is a benefit to suffer, but rather that it is a curse. So ere thou count it a benefit to suffer, thou must have more than flesh and blood; thou must have the spirit of jesus. It is not only a benefit to believe, but also to suffer, Philip. 1. 29. And Philip. 3. 10. Paul counts it a blessing to suffer, calling it the communion or fellowship of his affliction. There he counts it blessedness to suffer with Christ. Look not to reign with him, except in some measure thou be a companion with him in suffering. Yet to stick upon the words. The word in the own language is not simply to fulfil, but to fulfil course about; as he would say, my head hath gotten his course; now comes in my course in suffering. So the word affordeth a good lesson & true, all these afflictions go by courses: all men and women are not afflicted at once; but Afflictions in the Saints go by course. every man hath his turn, every man his course about. Christ begun, and he is afflicted first. The Apostles are looking to him, their course was not come; but soon after came their course. Others stood looking to them, but soon after their own course came also. Brethren, we are but lookers on now; we look to France, and to men suffering for this Gospel: & we are looking to Italy, and Spain: for our time is not come yet. The Lord hath seen that we are not yet ripe; as soon as thou art ripe, he will pluck thee like a ripe apple. Prepare thee, prepare thee, O Scotland, for thou shalt find one day thy part of the sufferings of Christ: thy course is approaching. He saith not simply, he fulfilled the afflictions of Christ his course about, but that in his course he fulfilled the rest of the afflictions of Christ. The words import the relics and hinder part, or the residue of the afflictions of Christ. So all the sufferings of Paul and the rest of the elect, were but as small relics, and remnants of Christ's sufferings. What we suffer, yea if it were but in the little finger, we think it great; but if thou wert pained in all thy body and soul, that is but a remnant of the afflictions of Christ. And where this remnant is, there the body is: but the greater part, the heap and multitude went before. Who suffered the former part? who was he that suffered the multitude, if Paul suffered the hinder part? who but the head jesus Christ? The heap of afflictions was heaped on him. The dint lighted upon him. The wave or billow of God's wrath tumbling down from heaven, lighted upon the head jesus Christ. All that we suffer are but flashes breaking off from that wave and billow that lighted upon Christ. So that if you will compare the afflictions of the Church to the end of the world, all is nothing in comparison of that that Christ suffered. Therefore compare thyself never with him in affliction, but when thou seest thyself afflicted, then consider what Christ hath suffered. When thou seest a little thing so bitter, then consider what bitterness was in the whole sufferings of Christ. He drank out the full cup of bitterness of God's wrath; but thou only tastes it, to teach thee to count what he hath suffered for thy redemption. Now in the rest of this verse, he sets down the cause wherefore he suffered. No man suffers for nothing; as the head jesus Christ did not suffer for nothing, so never a member of his suffers in vain. For whose cause then suffered Paul or Christ in him? for the body. What a body? The body which is his Church. All these afflictions (saith he) that jesus Christ suffers in me, are all for the body of Christ. Well, there have been many sufferings for this body. The Lord jesus suffered the extremity for this body: Paul and all the Martyrs suffered for this body; but there is a great difference between the sufferings of the head and of the members. The head suffered for the redemption The difference between the sufferings of Christ, and of his members. of the body, which was in hell unto the time that heredeemed it out of hell: Paul, Peter, this Martyr, that Martyr, they suffered not for the redemption; their blood could not be the price of redemption; all the blood in Paul and Peter's body cannot furnish out a farthing of redemption; but only the blood of that immaculate lamb is the price, and only the price of our redemption, in despite of all the Papists in the world: only the blood of God makes out that redemption. These base bodies they have dreamt a dream of Indulgences and pardons, and say, that the people will be safe with Popish pardons. the Pope that lownes pardons: he shall not get pardon himself. What are these Pardons and Indulgences, which these vain heads have found out to deceive the silly people with? The Pope he calls it the remission of sins, by the blood of the Martyrs, this Saint, and that Saint. O vain loon! is a pardon a remission of sins by the blood of Peter, and Paul, this Martyr or that Martyr? What a vanity is this, that they think that a man should not be content with the blood of jesus only, and esteem it sufficient? but they must seek to their works; and where they fail in this, they must seek to the merits of the Martyrs, setting this with the rest of their works. And this merit of the Martyrs, he calls the Treasury: he will send out this his vanity, and this his doctrine through the world. Woe to thee Scotland if ever this come among thee. And again I see here plainly, that there can come nothing to the church without suffering. As for her redemption, which is the remission of sins, it is not without the blood of the Lamb, the blood of God: that is a great matter, except this blood of God had been shed, thou shouldest never have been redeemed out of hell. But this is a strange matter: when thou art redeemed by this blood, when thy righteousness is bought; yet thou canst not get it without suffering: and it cannot be ministered to thee, except the minister of it die. Paul it behoved to die, & it Peter behoved to die, and all for the salvation of the body. The devil hath such an envy to the salvation of man (would to God thou knew it) that there is none that would preach to thee of this salvation, but he will stand up and seek the slaughter of that man. So that this that we call the Church (which now is come in contempt, the name of the Saints is scorned at) this Church is a precious jewel, the spouse of jesus Christ: be what she will be in herself; yet the bridegroom counts much of her: otherwise, there would never have been so much blood shed for her. Christ had notsuffered; Peter & Paul had not suffered, if thou hadst not been precious in the eye of Christ. Darest thou then offer to destroy that that Christ hath died for? How darest thou thou dog offer it? He is called an Earl, and a Lord, and a King, and an Emperor, and what will he do? He will oppress the professors of the Gospel of jesus; he will burn, and scald the members of the body: but if thou knew what Christ is, and what a member of his Church means, thou wouldst hold up thy hand. But there are many false Christians worse than Pagans, and in severity and cruelty against Christ and his Church more fierce and malicious, and more exquisite tormentors of Christ in his members, than Popish persecution. ever a Pagan or a Turk would be. The truth of this is evident in the example of the Martyrs, who find none more malicious against Christ's Church then these, who would be counted Christians. Well, Pagans and Turks shall find greater case and less judgement at the coming of the Lord jesus, then false Christians. O their pains shall be unspeakable! To go forward: in the next verse he sets down another cause wherefore he suffered. Of the which Church (saith he) I am made a minister: as if he would say, I fill out the rest of the afflictions of Christ in my body, because I am bound and obliged thereto: I am made a minister to it; there is the meaning. Mark the words, I am made. He saith not, I was borne a minister: nay, no man is borne a minister, howbeit, every man thinks he may be a minister out of hand. I am made a minister would he say of a very crooked wood, as he testifies of himself, 1. Tim. 1. 12. 13. He placed me in his ministery when I was a blasphemer; and a persecutor. Look what stuff I had, and whereof I consisted before I was made a minister: And if this was good stuff, and a way to make a minister of me, judge ye. I was of all sinners the first in persecuting Christ and his members, and blaspheming of him. But (saith he) God had pity on me. Even this Christ whom before I blasphemed and persecuted, he showed mercy, and put me in his ministery. The Lord can make a minister of a blasphemer. I am made a minister, that is, a servant to serve the Church, to stand and fill the cup, and carry it to the Church. Peter and Paul were none other, 1. Cor. 3. 22. 23. All is yours (saith he) whether it be Paul, or Apollo or Cephas: ye are our masters, and we are your servants, and ye are Christ's. So he is but a servant to the Church, and not a Lord over it. It follows that Paul when he suffered, he suffered not The sufferings of the Apostles and Martyrs were not for the redemption of man. as a Lord of the body, but as a servant: never any suffered as a Lord but Christ only, Paul and Peter and the rest suffered as servants. Ye see a faithful servant will die for his master; so the Apostle suffered for his master, the Church: what were the Apostles but the friends of the Bridegroom? Of this it follows, that Paul's sufferings was not for the redemption of man: no, but for his ministery and dispensation of the grace committed to him. It is a lie to say he suffered for the redemption of man; so it was never for the redemption and remission of sins to any, that Paul or any of the Apostles suffered. For no man, Christ jesus excepted, was able to abide a lot of that suffering for redemption: no not all the men and Angels in heaven and earth were not, nor are not able to abide one assault of that suffering. That fierce wrath should have so seized upon them, that it should have consumed and destroyed them. He must be an excellent parsonage, God and man in one person, as Christ was, that will bear out that suffering: otherwise he shall not be able to abide one point of it. Well, not to pass by this, I see a Minister is bound to die for the Church. Wilt thou be a Minister? The Minister is bound to die for the Church if need so require. prepare thee to die for the Church: otherwise thou art but an hireling, a false deceitful servant. So art thou made a Minister? thou art made a servant to the Queen the Church: she is greater than any Princess in the earth. Count thou of a Minister as thou wilt: the faithful Minister is in greater glory & honour, than all the servants of Kings & Princes in the world: yea he shall be preferred to the great monarchs of the world themselves. Call ye them vain fellows? They are the Lords stewards; the King of king's Chambermen and Counsellors. But to speak to the ministery. Art thou called to be a Minister? thou must prepare thee for suffering: yea there is no calling in the Church of jesus Christ, which is not to suffering. Thou mayst be called to a political government, yet not to suffering; but to take thy pastime and to be in honour: but if thou be called to be a member to Christ, thou art called to suffer, as it were a sheep to the shambles. Set not thy head within this fold, except thou think thou must suffer. Peter saith, We are called, yea appointed to suffer, 1. Pet. 2. 21. Then when thou art clapped on the shoulder to be burned, hanged, headed; yea, and the skin to be flaied off thee, go to it cheerfully; for thou art bound thereto. Well, if every common Christian be thus ways bound; how is a Minister bound? I say, the more degrees thou gettest of Christ, the greater preferment thou hast in Christ's Church; the more art thou obliged to die for Christ, and his members. He is a vain man, that thinks, when he is a minister, that he is preferred to ease, to greater pleasure The ministery no place of ease, but of labour. than the people: no, no. Is thine honour double? first a Christian, and then a Minister to serve the Lord jesus? Thou art bound doublie to suffer, and to undergo the greater cross for his sake and the Church. I say, if thou couldst be slain a thousand times, thou art bound to suffer more than a common Christian. And if gladly thou be content to suffer, thou gettest double honour, first as a Christian; and then as a Minister; and thirdly as a Martyr. Many have been Ministers, but few have gotten this honour that the Apostles got, Acts 5. 41. when they were persecuted, they departed with such joy, with a song that they were thought worthy to suffer for Christ. I speak this to make us ready to suffer, & that with joy. It is no ignominy or shame to thee to suffer, if it were the most vile death for Christ's sake, and thy Creator sake. Immediately after that thou shalt suffer, thou shalt be translated from pain and misery, to everlasting joy: yea and in the chief time of thy suffering, thou shalt joy under the cross. find exceeding great joy, as the holy Apostles and Martyrs found. When he hath spoken of his ministery, he falls out into a description of it, and that to this end, that we may see the worthiness of this Gospel: First he calls it a dispensation and stewardship: then there must be a family; if he be a steward it must be a great calling. Ye think, to be the master of the King's household, is a great office; but to be a Minister, a steward in the house of the King of kings, and the master of his household, of ministery what a high calling. all offices of honour it is the greatest; and he surpasseth all the honour of office-bearers in the world: and he shall have the fullness of his honour in heaven, and he were a fool to seek for it here. Secondly, would ye know of whom he hath this dispensation? Of whom; but of the Lord of the family? Who dares make a steward, but the Lord of the house? Even so who dare make a steward in Christ's house, but Christ himself? So that he that hath not his calling of God, of jesus Christ, he is but a hireling and worthy to be hanged. Then let every one have this warrant in his conscience, that he is called by Christ, either ordinarily conformed to the rule of the Word and discipline of the Church of Christ; or else extraordinarily, as were the Prophets and Apostles. Now what food is this that he ministers? It is called the word of God. Vain man thinks it is but words that he ministers (as many say this day that a Minister, what doth he for his living? but goes up to the pulpit, and speaks a few words:) but I say to thee, they are such words that if thou be not fed with them, thou shalt die and that everlastingly, though thou wert a King. A man (saith Christ) lives not by bread only, but by every word that proceeds out of the mouth of God, Matth. 4. 4. But who thinks that the words of a Minister be the words of God? I say to thee, esteem the words of a Minister as thou wilt, if he speak the word of God (as I am persuaded all true Ministers do) if thou take it not as the word of God's mouth, thou shalt die like a miscreant and wretch: for he that hears you (saith Christ) hears me, and he that contemns you, contemns me, Luk. 10. 16. Look to that part of the Epistle to the Hebrues, where it is spoken of the judgement that lighted on them that contemned Moses and his testimony, Heb. 10. 28. and you shall find it not a light matter, to contemn the messenger and Ambassador of Christ, even the voice of a silly Minister. Then he showeth the manner how he received it: he saith, it was given him: he merited it not. No, not one of them, notwithstanding all their graces, merited such a glorious calling as the ministery: not a man can merit aught in his house. But the Apostles they are called to the Apostleship only of the free grace and love of God; and in such sort all the faithful preachers of the word, none of them were ever called to the ministery, because either of their Nobility (as there is few of that sort) or for their gifts of cunning and utterance, or any such like thing; but only of the free grace of jesus Christ, and his spirit that called them, they were elected and put apart to the ministery and the work thereof: therefore it is a free gift. 1. Tim. 1. 12. Paul confesseth the same of himself, I thank God (saith he) that he found me faithful, and placed me in his ministery or service: O the thanks which he gives for so free a grace! I say thou art called to a ministery, wherein if thou respect him that calls thee, and the office that thou art called to (for what art thou? unworthy of the smallest room in his Church) thou art never able to thank him enough for it all the days thou livest. Well, to whom got he this ministery? got he it to himself, to put his hand ever in the Ambrie to feed himself? The Ministers of Christ feed not themselves only. No, no, he is a hireling worthy to be hanged like a thief, that respects himself only, being not careful to feed the family of jesus Christ. So then he gets not this office of ministery for himself; no, no, thou that art a Minister gettest not this gift, that thou shouldest take it and lock it up in thy chest; but thou gettest it, to give it to others: and I say to thee, by distributing it, it shall not be impaired; yea the more thou distributest, the more thou shalt have. The goods of this ministery are not like the gifts of these earthly stewards, as they themselves in office are not alike. The more these earthly stewards give, the less is behind: but the more the Minister gives of Faithfulness and diligence in the work of the ministery how gainful. the grace of God given to him, the more hath he: for it grows exceedingly. Lastly, the end of this stewardship is set down, to fulfil the word of God. He is a Minister of the word: To what end? To fulfil the word of God, not only to fill the family, and every person, man and woman; but that they may leave behind to fulfil the word, to amplify the food itself. Mark it well, for the more he gives out, the more it grows; the more the word is ministered, the more it is increased; and the growth of the word is by the ministration of it. Who doth not find this that ever God hath called to that office, but that the more that he hath given of it out, the more it grew, the more was behind? Therefore let him never go out of the pantry: stand ever at the door, and be ever giving out; and so it shall swell and grow: and thou who receivest it, shall grow to thy salvation, and to the glory of God whose food it is. To this God be all honour and glory, Amen. THE ELEVENTH LECTURE UPON THE EPISTLE OF PAUL TO THE Colossians. COLOS. Chap. 1. vers. 26. 27. 26 Which is the mystery hid since the world began, and from all ages; but now is made manifest to his Saints, 27 To whom God would make known what is the riches of his glorious mystery among the Gentiles, which riches is Christ in you the hope of glory. WE heard (brethren) that the Apostle when he had entered into the exhortation which he subjoineth unto this doctrine, exhorting the Colossians to persevere and to abide in faith and hope: immediately he falls out again into a speech concerning his own person. And first he removes the offence and slanders that might have been taken at his bands and sufferings, which he suffered at that present in Rome. Then he falls out into a recommendation of his ministery, calling it a dispensation or stewardship in the family of God; which was given to him as a free gift without deserving; yea and contrary to his deserving, given to him by God the Coherence and sum of the former Sermon, Lord and master of the family: and given to him, not that he should keep it to himself, and not communicate it to others; but given to him to dispense it to the Gentiles, and amongst the rest to the Colossians, who were a part of the Gentiles. To this end, that that word of God given to him to dispense, it should be filled out and accomplished: for ever the more, that men receive that word, it grows the greater, and the more it increaseth continually. It is not ordained to be hid up and smothered, but to be given out. Now to come to the text, and to go through it briefly. When he hath spoken of this word which he hath received to dispense, he leaves it not, but sticks on it; and immediately he terms it a mystery. A mystery, to speak of it briefly, it signifies a thing hid from the eyes of men; so that it cannot be seen, so A mystery. long as it is hid: especially it signifies a holy thing concerning religion, and the worship of God, that is the proper signification of a mystery: and in this place Paul takes it so, as he doth 1. Tim. 3. 16. where he saith, Great is the mystery of godliness, that is, not the mystery of every religion, but of the true religion, which hath been hid from the beginning; and now is manifested among his Saints. Then mark briefly. You see this word of God it is a mystery, a thing hid, and so kept close, that the natural man could never so much as have a thought in his 1. Cor. ●, 14. mind of it, or once to think that there was such a thing in the world, as this Gospel that we preach to you this day: that the natural soul could not do so much as once suspect; that there was a Saviour. It is a folly to think that the knowledge of Christ is natural; nay, by nature thou wouldst never have once dreamt that there hath been such a thing. If God had let Adam alone after his fall, he would not have ever once so much as dreamt of redemption; or that there was a Christ or a Saviour: and therefore this Gospel, it must be precious, that was kept so close. If a man get a precious jewel, he will keep it close, and will not let it see Sun nor wind: The Gospel, of all jewels in the world, it is the most precious; and it hath been kept secret and close this long time: yea men knew not what it meant, till the Lord jesus Christ the wisdom of the father revealed it, and opened it to the world, and to his Disciples: and therefore it being so precious (if we had eyes to see and hearts to consider) O how highly would we esteem of it! yea, even thou that now looks so lightly to it! but alas the world perisheth for fault of sight and consideration. But to leave this, and to go to the next point. In the words following, he defineth the time of the hiding of it; he saith, Hid since the world began, that is, from all eternity. Secondly, it was hid from all generations of men. The first word means, that before or ever this world was made, it was hid in God, Ephe. 3. 9 The second word means, that after this world was created, it was hid from so many generations, even till jesus Christ was manifested in the flesh, and then it was revealed. Then mark this. This word is an ancient thing, a thing before all things. It The antiquity of the word. came not this day or yesterday; but it was before the world was: and look how old God himself is, the Gospel is as old, hid in that secret counsel from all eternity. And if you compare it with the world itself, before this world was made it was hid, and consequently it was in rerum natura. Then brethren, if antiquity, if age will recommend a thing; let eternity recommend the Gospel. It had not a beginning no more than God (in whose breast it lay) hath a beginning: and it is the same Gospel we preach to you this day. Let them call it a new Gospel. O vain men! this Gospel is the same Gospel that was hid from the beginning. Then mark again. I see here this world hath lain long in darkness after the creation, and hath wanted the light for a long time. For brethren, I never counted of the light of the Sun, when the light of jesus Christ is lacking. Woe is thee! better it were thou hadst never been borne nor seen this light of the Sun that shines in the firmament, The light of Christ's Gospel how precious. if thou have not seen the light that is in the Gospel of jesus Christ. All light in comparison of that light is mere darkness. So then, this world hath been long without the light of the Gospel, and it hath been a long night even from Adam to Christ; in a manner there hath never any thing been all that time but darkness, and night. As for the Gentiles, they saw never one glimpse, but died in miserable darkness; they were led blindfold to death and damnation. As for the jews their case was better; yet their light was but a glimmering; they had 2. Pet. 1. 19 not the light of the Sun. The greatest they had, it was but the light of a lantorne, that is, the light of the Prophets. O then, this behoved to follow, that in the old world before Christ came, many died in miserable darkness! for without light and life in jesus, there is nothing but death. Remove thy light, thy life is removed: remove the Gospel, thou diest and perishest incontinently. And therefore Paul Rom. 5. 21. speaking of this estate from Adam to Christ, he saith, Sin reigned unto death: where the light of Christ is not, there is nothing but the reigning of sin to death and damnation. Well then, this tells us how we should esteem of the Gospel: Alas, if thou witted what misery they were in that wanted this Gospel, than thou wouldst account all thy blessing to be in the having of it. To go forward: When he hath showed how long it was kept close; then he shows when it was revealed and brought to light. Now (saith he) it is revealed to his Saints. (Now) that is, in the fullness of time, as it is said in the Epistle to the Galathians chap. 4. 4. and Ephe. 1. 10. In the dispensation of the fullness of time, that is, when Christ was comen into the world, that was brought to light. Yet this word (now) reacheth further, even to the whole time that the Gospel is preached, and shines in the world. And it is that, that in Heb. 3. 7. is called the day, saying, while it is day, harden not your hearts: and in 2. Cor. 6. 2. it is called that acceptable time. Then here I see, the world since Christ came into the world (as we say) is the blessedest come that ever came. It hath been a lightsome world, and I see the Sun hath ever shined, and that there hath never been night, but ever day: no, no interchaunge nor coursing about; but where Christ's Gospel is, there is ever day. Therefore it must follow that since Christ came, there have been many saved. They died and perished in multitudes before his coming; but after his coming when that light and that Sun of righteousness rose up: look as in huge heaps before they perished; so now millions and great numbers are saved. And whereas before it was but now one, and then one that pressed into the kingdom of heaven: now they come in multitudes striving and thrunging who should first enter into heaven, Matth. 11. 12. For it is impossible that this light should be without life. If thou take a pleasure in the light, it is not possible that thou canst die: but if thou take no pleasure in it, woe be to thee, a double death The calling of the Gentiles. shall befall thee. Woe is to that man, who dies in the light of the Gospel, without taking pleasure in the same. Well it had been to thee that thou hadst died in darkness with the Gentiles: for thy damnation shall be doubled. Take therefore a pleasure in it, and all the world shall not make thee to perish: and that is that which Paul saith; Sin reigned to death, but grace reigns by righteousness unto life through the Lord jesus, Rom. 5. vers. 21. But look to the last words of the verse. Unto whom is the manifestation of the Gospel made? Not to every one; beguile not yourselves; for the Lord will not vouchsafe to manifest himself, and grace in him to every man: but he calls them his Saints, to whom chief he manifests himself. Look your books, ye that scorn at the name of Saints: if thou be nota Saint, thou shalt never see heaven: then this If thou be not a Saint thou shalt never see heaven. manifestation is not made to every man. It is true (brethren) it is preached to all, and all hear it, & it strikes in every one's ears: yet it is also true, all men see not. It is to many as the light of the Sun is to a blind man; and the great multitude Simile. gets no more good of it, than a blind man gets consolation of the Sun. Who is it then that sees it? None but the sanctified one: that is, none but they that are sanctified by the holy Spirit. Nay, no spirit, no sanctification; no sanctification, no sight of God: and so thou art no Saint, but the devil possesseth thee. So none sees what this Gospel is, but the sanctified ones, and that man is he that hath gotten the spirit of jesus to open the eye of his soul: for it is the spirit of God that opens the soul, to see what the Gospel of Christ is, and what virtue comes with it, when it comes. If thou hadst the quickest spirit that can be, if thou have not the spirit of God, thou shalt not see one whit in God, because as it is the spirit of man, that searcheth the spirit of man; so it is the spirit of God that searcheth all things, yea the most secret things of God, 1. Cor. 2. 10. So none sees what the Gospel is, and what it brings with it, but such as are illuminated by the spirit of God. Hear as long as thou wilt, thou shalt a bide in blindness, till thou come to a desperate hardness of heart, if thou be not enlightened with the spirit of jesus, & this is to be had in and by the Gospel. Therefore brethren say ever, Lord make me a Saint, make me one of that number, and make me to cry for the spirit of jesus to sanctify and Luk. 11. 9 10. 15. enlighten me: for otherwise thou shalt perish for want of the light of God. Now to come to the next verse, when he hath spoken of the Saints, he insists upon the revelation of the mystery made unto them, and he sets it out in sundry circumstances. First he showeth, who is the Revealer, to wit, God. Secondly, what cause moved him to make this revelation to the Saints, to wit, his The revelation or manifestation of the Gospel. good pleasure towards them. Thirdly, what thing is revealed, to wit, this mystery. And he terms it not simply a mystery, but he calls it, the riches of his glorious mystery, and not that only, but the mystery of Christ. Fourthly, among whom is it revealed? to wit, not among the jews only, but among the Gentiles also, through the world. All tends to this, to let us see the glory of the grace of God: as it is said Ephe. 1. 6. So that this Gospel is shining bright, and abundantly, in such a wonderful great mercy, that there is not a circumstance, but it lets you see a wonderful grace in God. To come then to the first. The revealer of this mystery, is no other but God. He was the author of the revelation of this The first circumstance. mystery of the Gospel. The Saints, they begun not to see first, but God first revealed before they saw, or could see: yea they had never seen one glimpse with their eye, if God had not begun to reveal it: no, thou shalt never see any heavenly or spiritual Flesh and blood can not teach us spiritual things. thing, unto the time it please the Lord to reveal it unto thee. Then in that he is the beginner of grace, herein appears the more the glory of his grace, and the matter of praising of him: but it stays not here. We will come then to the next. What moved him to reveal this mystery to his Saints, both of jews and Gentiles? The Lord doth nothing rashly, he hath The second circumstance. ever good causes moving him, wherefore he doth this or that. He is not like a vain man, that doth, and undoth again; and wots not what he doth. Saw he any thing in these Saints to move him? Some Papist will say, he foresaw some merit in them. O but the text saith, that there was no such thing at all without himself which could move him: he saw nothing I Nothing in the world did move God to send Christ and his Gospel unto us, but his own love and good pleasure. say in the same, or yet in the world, which could move him, but his own goodness. His good pleasure, which was ere ever they were Saints, is it that moved him to reveal this mystery. Then again, they were not Saints before the revelation was made. There is not a Saint before Christ be revealed to them. It is the sight of Christ that makes a man holy; so there was never none holy, but he that first got that sight of jesus: the sight went before holiness, and holiness followed upon the revelation: because holiness is the effect of the revelation of the Gospel. Then ye see, that as the Lord is the beginner of the revelation, so it is not our deserving, but his own good pleasure that moves him thereto. The Lord of his good pleasure showed himself to the world; and no question this is spoken, that thou shouldest ever glory in God. Alas, would to God as we have matter to glorify God, that we could answer to the thousand part of it. Then to come to the third circumstance. What is the thing The third circumstance. that he hath revealed? He calls it a mystery, and not barely a mystery, but a glorious mystery; and not that only, but he calls it the riches, that is, the infiniteness of the glory of this mystery. Then ye have a glorious mystery, and a rich mystery of glory; a plenty of glory, such as never was. I remember in the Ephesians 1. 18. Paul speaking of that inheritance, he calls it not barely a heritage, but the glory of his inheritance: and not that only, but his inheritance glorious among the Saints. This let us see first, that all the graces we have in Christ, are good in substance; they are profitable: and not that only, but also it The riches of Christ. lets us see the gloriousness of them in quality: and not that only, but also it lets us see the infiniteness of them in quantity. So, what would you have in Christ? In him thou hast good things; in him thou hast glorious things; in him thou hast infinite things: infinite in length, breadth, and height; infinite in deepness, incomprehensible every manner of way. So in Christ, all things glorious, and never a thing we have in Christ, but it is a thing of infinite weight: yea the least thou hast, it is of infinite weight. All these earthly things, in comparison of these, are of no value: the least bit of thy regeneration is worth them all; so the grace of Christ is incomparable. Howbeit the Apostle borroweth the speeches to express the same in some manner: yet the grace of Christ is unspeakable. O if we could take some apprehension in heart, and but once think of it! no, the heart is not capable of it, no more than the tongue can express it. And in the day of the Lord we shall see these things to be verified; and happy shall we be if we can strive to know these things of Christ, and strive to have them in us in some measure. All our strife should be to press forward, to take ever a further and further apprehension of these gifts of Christ in our hearts: then next, to speak of them with a full persuasion. Alas, our speech is but a tasteless word, which testifies How we should speak of Christ. that thou wotst not what the grace of Christ means. When wilt thou learn to call it a glorious Gospel? Yet brethren, mark this Gospel: for as silly as it seems to you, it is a rich thing, it is the riches of God. Wouldest thou be rich? Seek the Gospel. wouldst thou be wise? Seek the Gospel. For if thou hadst all the riches under the Sun, if thou want Christ thou art a poor wretch. And if thou hadst all the glory in the world, if thou want Christ, thou art an ignominious body, full of shame. If thou want the Gospel, thou hast no wit; thou art a fool, if thou wert never so fine a Mathematician, a Physician, and a Lawyer. O fool! if thou hast not the revelation of Christ, thou hast a foolish head; and thou shalt be shut up in hell as a fool. So brethren, there is nothing to make choice of beside this Gospel, and one day it shall prove so. And one day you shall see it either to your shame, or to your glory. Now to go forward. Among whom is this so glorious and so rich a Gospel revealed? He saith, among you who are Gentiles. Not among the jews and their nation only: for brethren, so great a light craveth greater bounds: who will go draw in the Sun into a house to make a house the seat of it, and make it as it were a candle shining in the house? O this passing light of the Gospel, it must not be drawn into one nation only! but this light that would illuminate a thousand worlds, it must be set up on high to shine on all the nations in the world. And therefore he saith, it is manifested among the nations, and so it is extended to this silly unworthy nation of Scotland. O Scotland! thy only light is the Gospel; and thy only glory is the glory of the Gospel; and shame and darkness shall come to thee, if ever thou let this glorious light of the Gospel departed. And I say to thee, let this glorious Gospel slip, and then of all the judgements that ever came upon a nation or country, the most fearful and terrible shall light on thee. And therefore as ever thou wilt have life, and the joys of heaven, strive ever to hold in this light. But here the goodness of God appears, that to condemned creatures, he should have suffered this light to shine: all were condemned creatures, the sentence was pronounced against all. We of Scotland were of that number, Gentiles. Alas, if we could once consider this! O wretched man that ever thou shouldest have seen this sight of the Sun of righteousness, if thou rejoice not in it! If thou couldst consider the benefit, that thou art borne in the days of light, that the beams of jesus Christ go into thy heart, thou wouldst count more of it then of all the kingdoms in the world: yea thou wouldst say every morning and evening, Blessed be God that I was borne in this lightsome time; and among all things that should make thee thankful, this should be the chiefest, that thou wast borne in the time of the light and grace of jesus Christ offered to the world. Hitherto we have spoken of these four circumstances. In every one of them shines the glory of God, and that so wonderfully, that God got not to himself in the creation such a glory, as he hath gotten by the revelation of this mystery of jesus Christ. For above all his works, the work of this his mercy is the greatest. Now in the end of the verse, he makes this more plain, that he spoke of the riches of God and the Gospel. And he comes down more homely to their understanding, as if he would say: O ye Colossians, would you know what I mean by these riches? I mean nought but Christ, as these riches be nothing but Christ. What was hid in this mystery of the revelation? nothing but Christ, when it was revealed, and the glory of it laid out abroad, as merchandise is used to be, there was nothing in it but Christ. For brethren, all this word of the Gospel, is nothing but Christ. Al our preaching, what is it but Christ? The word of the cross, and then of his ascension: all our Gospel hath no other matter nor substance. And when he hath drawn these riches to Christ, and made him all: then he comes nearer them, and draws in Christ to them, to their consolation. It is not enough that they should hear of Christ, and him preached; but he applies the same unto their hearts and souls: so the lesson is: All the heavenly glory and riches which thou hearest tell of, draw it into In Christ consists all fullness of glory. Christ: for there is no glory but Christ's glory. For the glory of the Father and of the holy Ghost dwells in him bodily: and thou shalt never see so much as a jot of glory without Christ. Therefore when thou hearest speaking of glory and riches, call it all Christ's: and then stick not here, but when thou hast drawn all to Christ, then take him to thyself. What avails me all the glory of God and of Christ, if I have no part of it? for it is the greater damnation to thee, if thou have no part of it. The more power he hath, the greater terror is it to thee: the greater mercy, the greater sadness to thee. So take him and put him in thy heart: and trowest thou not, that God will dwell in thy heart? The Scripture saith, he dwells in the heart, Eph. 3. 17. Well then, take him, and put him in thy heart, and thou shalt get the fullness of glory: and all his glory shall be in every one. So getting Christ, thou shalt get all glory. It is a small matter to know that in Christ is all glory, except thou get Christ applied to the heart. him applied to thy heart. O the consolation that will be in the heart that hath Christ! and without him, fie on thee and thy stinking heart both. All the things under heaven shall not minister joy to thy soul, if thou want Christ in thy heart. Alas, all other joy is but vanity, and from the teeth forward. Now in the last words, when he falls out in speaking of Christ he cannot leave him. Would to God we could find Christ as powerful as Paul did. Alas we have nought but a castlesse word of him, and away with him. If he were in thee, as he was in Paul, thou wouldst not speak of him so slenderly, but thy mouth would ever speak of him in great abundance: and thou wouldst think that thou couldst never speak enough of him. And why should we not learn of Paul, and such holy men to speak as they spoke of Christ? Then (I say) he falls out, and calls him that hope of glory, as if he would say, that glory that is hoped for. jesus Christ is that glory that is revealed in mystery: jesus is the riches of that glory, and is that same thing that we look for. He is glory here in this life, and he is that glory we hope for in the life to come. Think not that thou shalt see another glory in substance, but that thou seest now in the Gospel, as in the mirror of all glory. Seest thou not this glory of jesus Christ in the revelation of the mystery: thou shalt never see this glory after this life. Look if this be a straight band; it binds thee with life and death. As ever then thou wilt see Christ's glory after this life, look that thou see his glory in the mirror of the Gospel. We must see Christ's glory in the Gospel if we will see him after this life. O vain fool! wilt thou take pleasure to look in a mirror to see thy vain foul face; and wilt thou take no pleasure to look in the mirror of the Gospel to see the sweet face of jesus, that casts his beams not to thy face only, but down to thy heart also; and makes it light, and illuminates thy blind mind, and makes a fair soul? Well is the man that hath a lightsome soul. O fool! thou wilt be careful to have an eye in thy head, but it had been good if thou never hadst had one, if thy soul abide blind. It is the light of jesus that makes a soul a soul. When he shall come in his own person, thou shalt see him no more in a mirror; thou shalt hear no more of the Gospel, but in steed of it, the Lord jesus shall stand up in proper person, and the beams of his glory shall transform thy face, and all the parts of thy body shall begin to be more glorious than the Sun in the noon day. Thou shalt be made conformable to his glorious body, Phil. 3. 21. Hold on therefore To look on Christ's face in the Gospel, till we see him face to face. in looking on the mirror till he come. He is coming behind, he is at thy back; he is at thy hand, the mirror will away, and then he shall shine on thy face. Hold on therefore, and look in the mirror till he come, and fill thy soul with glory and honour for ever. Now to this jesus, with the Father and the holy spirit be everlasting praise, Amen. THE TWELFTH LECTURE UPON THE EPISTLE OF PAUL TO THE Colossians. COLOS. Chap. 1. vers. 28. 29. 28 Whom we preach, admonishing every man, and teaching every man in all wisdom, that we may present every man perfect in Christ jesus: 29 Whereunto I also labour and strive, according to his working, which worketh in me mightily. I showed you brethren, the Apostle in the end of this chapter, he speaks especially of his own person, to the end he might gain authority, and reverence to his doctrine and exhortation. First, ye heard he spoke of his sufferings, The sum of the last Sermon. removing the offence which the Colossians might have taken at them. Secondly, he speaks of his ministry, that he was a Minister of the Church, according to the dispensation given to him from God, for the Colossians in special: to this end, to fulfil the word of God. After this he speaks of that hid mystery: for he defines the word which he preached, to be that mystery so long time hid, and at last revealed to the saints: and he interprets it to be of jesus Christ, who is said to be the riches of the glory of this hid mystery. Thus far we have heard. When he hath spoken of the mystery, he returns and speaks of his own person. And in the first part of these words, to speak of them word by word as they lie; he saith, whom we preach; that is, the which jesus Christ that hope of glory (as he termed him before) we preach, that is, I and the rest of my fellow labourers. So no question in these words he endeavours to purchase authority to his ministry, from the subject of his preaching. All his preaching was of the most glorious things that ever were, or shall be in this world. All his preaching was of Christ, the riches of that glory that so long was hid, and at the last was revealed. Briefly, we see of these words of Paul, a Minister of the Gospel of Christ hath gotten in trust committed to him, a fair and precious thing. He hath under his hand The word of reconciliation committed to the Ministers of the Gospel. the riches of the glory of God, to wit, jesus Christ. He is a treasurer (to speak of it so) and hath in his custody a treasure: but such as is the richest that ever was, is, or shall be in the world. And he hath a commission not to keep it close, but to give it out and deal it to the world, that every one should have their portion of it. And therefore what is the glory of the Minister, the Preacher, what is his estimation? All his glory 2. Cor. 5. 19 20. and his estimation, all his honour is in this treasure jesus Christ, that he hath in custody. Mark it. And in what thing consists his honour, and glory, and estimation? As it is his honour to distribute this rich treasure to thee and to the world: so here is all thy glory to put out thy hand and take in these riches to thyself. Thou hast more honour to do this, then if thou wert advanced and promoted to the highest honour and dignity under the sun; then if thou wert made a King of all the world: for when thou art made a King, if thou have no part with jesus, thy end will be miserable, and woe is thee for evermore. To go forward: in the next words, he lays down his preaching in the parts of it, admonishing and instructing every man; there be the parts: admonishing them that were out of the way; instructing them that had entered in the right way. It is Admonition and instruction, how they differ. not enough to tell a man that he is in the way; but to counsel and instruct him to hold on: which if he do, to assure him of life everlasting. Then briefly, all the preaching of Christ stands in these two points, in admonishing the sinner and telling him his fault, that he is in the wrong way: if he were a King admonish him of his error, either in manners or doctrine. And then tell him the high way of his manners and doctrine, wherein he should walk. If the Minister cannot do this; yea if it were to a King, if he cannot admonish, instruct, and teach him, he cannot preach Christ: let him therefore be silent, and never speak a word of jesus Christ. And what ever they be of the people, that will not suffer admonition, and will not receive instruction, they shall never be rich in Christ: if they had all the riches in the world, they are but beggars, and shall die like beggars. Who are these that he admonisheth? and who are these whom he instructs and teacheth? Mark every word, he saith not one man, two men, this sort or that sort of men only; but every man, and all sorts of them, jew, Gentile, Grecian, and Barbarian; wise, unwise, Kings, subjects, poor, rich. There is never a one exempted from admonition: never a soul exempted from instruction. Wherein brethren, you may see that universal dominion and lordship, that Christ jesus hath over every man, and every estate of them; over Kings and subjects, rich and poor; over them that be in honour and dishonour. Whatsoever rank thou be of, thou mayst well exempt thyself from his dominion; but thou art not exempted in deed, though thou wert a King or a Monarch, the Gospel hath a Lordship over thy head. If thou draw out thy neck from under the yoke of the Gospel, thou shalt one day undergo the heavy yoke even of God's vengeance and fearful wrath: so than we see the universality of the Gospel of jesus Christ over man, and how this ministry that seems so contemptible to all men, is extended to all. And if thou wert a King, thou art under the ministry of the word; thou must suffer of the Minister admonition; and thou must receive instruction. If thou wert never so learned in thy own conceit, thou art but a scholar to this ministry, and oughtest to sit with reverence, and to hear. And lastly, ye see the common misery, that all stands in in this world: all is out of the way; thou art out of the way by nature, Every man by nature in the high way to damnation. and in the high way to damnation. And therefore if thou lay not hold on admonition, thou shalt go to damnation. By nature thou art ignorant like an Ass; and therefore perish shalt thou if thou receive not instruction, by this ministry of the Gospel. All have sinned, saith the Apostle Rom. 3. 23. and fallen Ephes. 2. 1 2. 3. Psal. 32. from the glory of God: and therefore admonition, and instruction extends to all men. But I would ask, who is he that can admonish, teach and instruct effectually? Paul saith, We teach Christ, admonishing and instructing all men. I answer then, Who can admonisis. none can admonish, but he that can teach Christ. Will you say, that a profane Philosopher could ever admonish or instruct any to frame their life aright, howbeit he will take it upon him? No, no, only the man that can speak of jesus Christ, that man can admonish and teach others, because he only can speak to thy heart. For brethren, it is the word of Psal. 19 7. God that is able only to reform the heart. All the words under the sun will not do it. For this word of the Gospel hath only the concurrence of the holy spirit of jesus, that causeth this word to go down to thy heart. Now what doctrine is this he teacheth? Instructing, saith he, every man in wisdom; so wisdom is his doctrine. O but in what measure? in all wisdom, saith he. It is perfect wisdom, there is no lack or want in that wisdom, that he teacheth. He teacheth every man, and every rank and sort of men wisdom, and a perfect wisdom, whole wisdom and full wisdom, even that fullness of wisdom that was in Christ. O the treasure of wisdom and knowledge that is in him! In the second chapter of this epistle, vers. 3. it is said, he is full of wisdom and knowledge. Never any had all wisdom, except Christ; no not all the Philosophers: only jesus hath this prerogative. This wisdom, this full wisdom (I say) is given to the Apostlés, and to Paul in a high measure; but so, that they have it of Christ, and not of themselves. And therefore Christ, as I have said, hath only this prerogative, to have all wisdom in himself. Look next: who teacheth this wisdom? Paul an infirm weak man, he teacheth all wisdom. Then mark, jesus Christ he hath put these treasures in earthen vessels, as it is said, 2. Cor. 4. 7. In a weak brittle body: so that if thou take it not out of this vessel, Ministry. thou shalt never get it out of Christ: if thou contemn this treasure for the frailty & ignominy of the vessel wherein it lies, thou shalt never get this riches of God. For the Lord hath ordained that thou shalt take it out of the hand of a silly man. Again, you see the blessedness of the scholars of Christ (O blessed is the soul that is a scholar to Christ!) It was counted a blessed thing to be a scholar in Plato's school, or Aristotle's school, by reason of the wisdom they taught: but Plato nor Aristotle never taught all wisdom, nor true wisdom; but Wisdom. thou who art a scholar in Christ's school, thou hast the true wisdom, and that not in a measure, but thou hast all wisdom to make thee perfect in knowledge, that is, thy blessedness. Alas, this miserable world knows not the true blessedness! O would to God we could know what blessedness we are called unto, by the preaching of this Gospel! To go forward: What is the end of all this preaching, of this admonishing and teaching; and that in all wisdom? The fairest end that ever was. What is that end? That we (saith he) may present every one perfect in jesus Christ. The meaning hereof is, that we may present every man and woman to whom we preach, of what estate so ever they be, a perfect scholar, and that in jesus Christ, without whom there is no perfection. So this end of this preaching, instructing, and admonishing is, a presenting of every man in perfectness and holiness, especially in the great day of the Lord, before that glorious tribunal, and to set them up before their judge. For if you will read Paul, you shall gather thus much of him, that Heb. 13. 17 there is never a faithful preacher, but in that day he shall bring in his company, them whom he hath converted, and say, Lord, there is my company, that were converted by my ministry, unto the faith in thy blood. Paul appears to mean this in these words. Always I mark of this presenting, that all men and women were once absent from God: if thou art to be presented, than it must follow that thou wast absent. Nay, all flesh wandered away from his God. The second thing I mark: what is the end of all this fervent The end of the ministery. preaching, admonition, and instruction? There is the end, to bring men and women that wandered away home again 2. Cor. 5. 18. 19 to their God in jesus Christ: to bring thee who wast absent from God, present to him, and to that sight of that countenance, in the which is the satiety of all joy. And in that day when every Pastor shall present so many, as he hath converted by the voice of the Gospel; then he shall see the fruit of his labours: for let him preach what he will, yet he shall not see what is the fruit of his travels till that day. Then it shall be said to him, Thou didst win these souls. Then he shall get his reward. He gets not his wages here modified, as you would modify them to one that serveth you. Nay, nay, but at that day he shall get a Crown of glory. Paul looked for a Crown, A Crown of righteousness (saith he) is laid up for me, which the Lord that righteous judge shall give me at that day, and not to me only, but to all those who look for his appearing, 2. Tim. 4. 8. Who shall be presented? Shall only Kings be presented, who have heard the Gospel? shall only the rich be presented to that glory? shall only the honourable? the Grecian, and not the Barbarian? shall only the wise, and not the unwise, be presented? No, no, every man, from the King to the very beggar that hath heard the Gospel, as they all are sinners without exception: all hearers of the Gospel of grace, all shall be presented without exception in that day. Mark it. So thou, who hearest this Gospel, hast no small consolation; look for a fair presenting of thee: only lend thy ear, and thou shalt not be frustrate of that glory, howbeit thou be here ignominious and despised for this Gospel's sake: yet shall it make thee glorious. I promise thee it shall glorify thee, if thou wilt honour it in this life. So all the faithful shall there be presented. And in what state? Perfect (saith he.) Brethren, a perfect wisdom, makes a perfect man in all knowledge and glory; and be assured of it, howbeit thou hearest the Gospel in imperfection, yet if thou wilt continue in hearing, thou canst not but come to perfection; in the end thou shalt be filled with all wisdom; and when thou shalt be presented, thou shalt be presented in such a perfection, as the learnedst in this world cannot attain unto. Thou art an idiot now in their conceit; but if thou wilt hear Christ in his Gospel, thou shalt be more wise than ever Plato The wisdom of the world and of Christ how they differ. or Aristotle; or the wisest worldling that ever was; and thou shalt get perfect wisdom in the end. And this is that difference betwixt that wisdom of the Philosophers, and that wisdom of Christ. All their wisdom never perfected any man, because it was imperfect in itself, as they themselves who taught it were imperfect: but this wisdom of the Gospel which is the wisdom of Christ and of God, as he is perfect, so is it perfect. So shall it perfect the man that hears it, if he continue but a short time in hearing. In the end of the verse, he shows in whom this perfection is. There is nothing without Christ jesus, there is no grace out of him: no beginning of grace, no progress in grace, no perfection without him. wouldst thou begin in grace? Begin in him. wouldst thou proceed in grace? go on in him. wouldst thou be perfected? be perfect in him, and thou shalt be perfected. For even in this life by reason of that conjunction we have with Christ through faith in his blood, we have perfection even in this imperfection of ours. If thou be engrafted in Christ, thou art already perfect in him, and mayst stand up and claim it, and say: O my God, I am perfect in Christ. But in that great day, when we shall be presented (being in jesus Christ, for the hold we get of him here shall never let go, thou shalt never be severed from him) thou shalt have a double perfection. Thou shalt not only have his perfection and his glory, which shall shadow thee and cover thee as a garment, but beside that, thou shalt then be filled with perfect glory thyself. All thy body and soul shall be filled with exceeding great glory. So thou shalt have no small vantage in him. All comes to this exhortation, stick by jesus, and be not severed from him: for if thou sever from him, thou art severed from thy grace; and if thou cleave to him, all thy glory and perfection shall never be hindered. Let them rend thee and tear thee as they will, thou shalt be glorified and perfected in spite of their teeth. Fie then on thee creature, that suffers thyself to be severed from Christ: cleave to him as ever thou wilt see glory and perfection. Now we come to the last verse. When he hath spoken of the end of his ministery, now he showeth he laboured to attain to it; unto the which (saith he) I laboured. If there was ever any laborious man, Paul was one; he was a painful man, never resting night nor day, and all to this end, to present many to the Pains in the ministery. Lord jesus. Then mark the lesson: would a Minister attain to the end of his calling? let him be painful. A sluggish Minister will never do good; if he be not painful, he is no loving man; for love is ever painful, 1. Thess. 1. 3. He that loves, will strain himself, if it were to the death, for the weal of them he loves. So if he be not painful, I doubt if ever he shall present himself (let by other men.) Therefore the people should be careful to have a painful man to watch over them. For the Minister is ordained to present thee before the Lord, and he cannot do that if he be not painful. I will never give the people counsel to hold a man, that is not painful to present and gain them to God. And cursed be that Pastor that takes his ease and rest, and lets the sheep of the Lords pasture go here and there astray: cursed be he, and the Lord himself curseth him in jerem. 48. 10. that doth the work of the Lord negligently. Alas, it will not be the studying nor the preaching of a Sermon, that will make thee to be a painful Minister; but it must be the continual teaching of thy flock, and every one of them, admonishing them that are out of the way, and by thy travels bringing them home, and instructing them that are in Idleness in the ministery dangerous. the way of grace to go on, that they go not to the left hand, nor to the right hand; but that they hold out the high way to Christ jesus, never resting till they get his presence; and night and day to be watching, and on his guard praying for the people; this man is a painful man that doth thus. So a Minister should not be an idle body; neither can he be idle if he have any whit of conscience in his calling. And I count a sluggish Minister worse than a thief: he will go and study a piece of a Sermon, and up to the pulpit and preach that; and then come his way: he thinks he hath done enough, and never more thought nor care hath he of the people of God. O vain man! thou art a sluggard, worse than a thief; thou shalt present but few or none at that great day. And therefore thy damnation shall be the greater: for the blood of all these souls that through thy default die ignorant, shall light about thy shoulders and press thee down like millstones in hell; where thou and they shall be tormented everlastingly. Yet there is more here, this presenting craves more than labour or pain. He saith, he strove, as a man fight a combat, or as a soldier under a banner. And to speak the truth, this man's life is but a battle, as is plain in the 2. Tim. 4. 7. I have (saith he) fought a good fight: yea, and the sorest fight that is fought, is to fight for the soul, to bring it out of the devils hands, and to put it in Christ's hands; to bring it from hell, and to set it in heaven, How hard a thing it is to win a soul. from death to life, that is a sore fight. The man therefore that will bring souls to God, he must not be a painful man only; but he must be a warrior, and he must oppose himself standing and fight with every one, who oppose themselves against Christ, if they were Emperors or Monarches; and he must fight the battle to the end: otherwise, if he be not painful and a fighter also, I doubt if he shall present himself, much less others, in that day to Christ. A coward that will take a back side, he will not be meet to present one: he is not for the field; away with him. Of all this I mark: it is a hard thing to win a soul to God; nay the soul of one cannot be won, but with great pain, and labour and fight. Why then labour ye not with striving and wrestling for the safety of your soul, that you may present it to the Lord safe and sound. The soul of every body hath many enemies, and mighty enemies. O if thou witted how many enemies thy soul hath to stay The enemies of the soul. thee from going to heaven, thou wouldst not sit in such ease as thou dost, neglecting thyself and the time both: but thou wouldst ever be labouring, and painfully labouring and fight to keep thy soul safe to the Lord. Again, we see that heaven is a fair thing. For this is true, Difficilia quae pulchra, The more glorious, the harder to get: so heaven is too fair a jewel to lose through sluggishness. No, these things in the world have no joy: A heap of stones is no jewel: and if thou wilt lose the jewel of heaven for that, look what advantage thou wilt make. Now let us see what fruit reaped he of his pains, according to his working the effectualness of him (saith he) who worketh in me mightily: the end of his labour was effectualness: he was effectual in the hearts of them, who heard him. In despite of the devil and his imps, he drew great multitudes by the power of the word, out of the kingdom of the devil and darkness, and wan them unto Christ. Take pains on thee, meet the devil, fight on to relieve souls, and be assured thou shalt see the effect of thy labours: for there was never none that strove, but he shall be presented at that day glorious. Yet albeit men would labour and strive never so much, some will perish. All shall not perish in that great day; therefore let us fight with pain and labour. To whom gives he the glory of his labours and effectualness? ascribes he it to himself? says he according to my effectualness? No: how then? According to his effectualness that works in me mightily: that is God. So that all power and all the effectualness, that is in his hand, is not in himself, but in God, and of God: and that power of God is craved, and is needful to the recovery of a soul; yea of the silliest soul of you all. The silliest soul that is, shall never be safe by any power or virtue of man: of the Minister there is no power that can free a soul, but the almighty power of God. The power of God only must free a soul. This his power comes down from heaven while the Minister is speaking; and it gaineth & conquereth the soul that hears the word. Therefore look not to the man that teacheth, but pray that the power of God would come down, and free thy soul from bondage. And as thou shouldest depend upon God, so when thou hast traveled all thy days, turn back thy praises unto God, and thank him for it. The Apostle takes nothing to himself. Mark and behold the words, he saith, according to his effectualness that worketh by me, that is in a word, he taketh the honour and reputation of an instructor, of a Minister and servant of God, and God gives him that honour. As the Lord will have the honour of the principal work to himself (and good reason he have it) so when he hath employed thee, he vouchsafeth to impart honour unto thee. He will give thee a honour that thou art his servant, and therefore 1. Cor. 3. 5. 6. he saith, Paul is nothing, and Apollo is nothing, but God who gives the increase. When he hath given God that glory; then in the fourth chapter vers. 2. he saith, let men so esteem of us, as the disposers of the mysteries of God: so let men ever give God all glory and praise, and let them be assured the 1. Sam. 2. 33. God whom they honour in their calling, shall honour them again. Now to this God be all honour and praise, Amen. THE THIRTEENTH LECTURE UPON THE EPISTLE OF PAUL TO THE Colossians. COLOS. Chap. 2. vers. 1. 2. 3 1 For I would ye knew what great fight I have for your sakes, and for them of Laodicea, and for as many as have not seen my person in the flesh, 2 That their hearts might be comforted, and they knit together in love, and in all riches of the full assurance of understanding, to know the mystery of God even the father and of Christ: 3 In whom are hid all the treasures of wisdom and of knowledge. YE have heard, brethren, from the four and twentieth verse of the first chapter of this epistle, how Paul hath insisted upon his own person, purchasing authority to his doctrine that he hath propounded, and to the exhortation begun. As yet he continues in speaking of himself, from the beginning of this second chapter, unto the sixth verse thereof. Then after he returns to his exhortation, exhorting the Colossians to perseverance in that faith which they had received, The sum of the former Lecture. and exhorting them from vain traditions, obtruded or laid on them by the false teachers; letting them understand that there was nothing, except Christ and his Gospel to be acknowledged or received by them; and that all other things without him, are but vanity. Then to come briefly to our purpose, and this text now read: in the last verse of the chapter preceding, ye heard the Apostle uttered what pains he took, and what strife he suffered, and all for this end; to present every man without exception perfect before God, especially in that great day. Now the Colossians to whom he writes, whom he never saw bodily, nor they him, might have objected against this his pain, labour and strife which he sustained. Well Paul, thou pinest thyself; but for whom? what is that to us? It is not for us, thou never sawest us, nor we thee: so all thy labour, fight and travel, Objection. is nothing profitable for us. The Apostle in the first verse meets Answer. with and answers it, I would you knew (saith he) what great fight I have for your sakes, and not for you only, but for your neighbours them of Laodicea: (this is a town in Phrygia) and not for them only, but for as many (of the Gentiles) as have not seen my person in the flesh. There is his answer: it is plain: only hereout I shall gather some short notes for our instruction. Then first I mark in the person of the Colossians, that moves the question. They thought he could have no care of them, except he had seen them: so commonly men think that they, who are absent from them, and never see them, neither know them by their face (as we say, whom they have not seen face to face) can have no care of them, nor love to them. This is the judgement commonly of the world, and it is so indeed, for natural men, that have no more than natural love, will speak thus of them, with whom they have not been acquainted; I knew him not, what have I to do with them, whom I never saw nor knew? What good can such men do to me, or I to them? This is the fashion of the worldly men. But this is all wrong as you The difference between the regenerate and unregenerate. The love of the Saints exceeds the love of the world. shall see, and therefore mark in the answer of Paul, what great difference is betwixt natural men, and renewed men: the common sort of men, and the servants of God. In his answer we learn, that they that are of God, which have gotten that new birth above nature and contrary to nature, the servants of Christ, especially such as Paul was, they love them whom they never saw; have a care over them whom they never knew: yea they will strive and fight to the death for them. For why brethren, you must understand, concerning them that are conjoined in the body of Christ, one hand will not know another better, than they will know one another although they have not seen one another bodily, being far distant in person and place the one from the other: because it is the spirit of jesus who joins them together, and gives every one a sure knowledge of the other conjoined with Christ, as a member of that body. Hence cometh this lively knowledge which one christian will have of another, whom otherwise he never saw in properperson. For they have not only this fleshly sight of natural men, and bodily eye to see a man's body and face before them, but they have a spiritual eye, whereby they can see to the farthest nook and corner of the world, and will send as it were the very spirit and soul out of the body to the utmost part of the world, where they know there is any of Christ's members. Therefore Paul saith 1. Cor. 5. 4. When ye are gathered together and my spirit, etc. Thou that hast no care of the Saints of God, where ever they be scattered, thou hadst never this spiritual and heavenly eye of Paul. Suspect thyself; thou art but a natural man: and if thou have not a love to them to embrace and fix them as it were in thy heart; alas, it is a token that thou art not in that body of Christ as yet. Thirdly, in this answer I see it is requisite that we love them that are Saints, howbeit we never saw them, nor they us in this world; for when the conscience is touched with a feeling of that love, there ariseth The feeling of love in our hearts. a consolation to the soul. When thou feelest in thy soul that the Saints love thee, thou mayst be assured that God also loves thee: and therefore it hath pleased the Lord to leave in register the acts of the Apostles, containing that love and care they had for the Saints, not only for their own time, but also for all who should live to the end of the world. For Paul he had not only a care of the Colossians, but also of the whole gentiles, his love and care extended so far, that it reached out to the end of the world. If thou be a member of Christ, the care of Paul reacheth to thee, as one of that body. Then lastly I note, it is so requisite that we understand of this love of the We must endeavour to make our love known to the Saints. Saints to us, whether we have seen them, or they us or not: that the man that loves us although he be absent; yet he should strive to make his love known to us, by a register and putting of it in writing, as Paul did. He writes up and registers his love to us. It is no shame to Paul to tell us that he loves us, if so be he have the glory of God and our consolation before his eyes. So all comes to this in a word: it is a comfortable thing for thee to know, that the Saints of God love thee; and that thy pastor loves thee; and it is an argument that God loves thee, and that thou art dear to him. This for Paul's answer in the first verse. To come to the second verse, and to go forward word by word, he sets down the end of his care he had of them, and his strife he sustained for them: the end is, that their hearts might be comforted, that they might get consolation, not in their head, Consolation is felt in the heart. but in their heart. Consolation is in the heart: It is not a fleeting thing in the head; it is not an imagination or fantasy in the brain: it is not superficial, but it occupies the whole heart: it takes root in the heart, and it spreads all the roots of it through all the parts of the same: and this is the true consolation. Then brethren, you may perceive by these words, that all men by nature are comfortless: no man by nature hath Every man comfortless by nature. any consolation. O comfortless miserable creatures are we! if thou wert borne a king, thou art borne a comfortless body, and miserable by nature: for by nature there is no consolation to mankind after the fall of Adam, but woe and misery. For as touching these earthly things and benefits, what sound consolation is in them? The light of the sun ministers no true consolation to man, that hath no more but nature; nay the more blessings, which might minister of themselves consolation, the more curses to thee if thou stand in nature: the greater honour, the greater misery, if thou stand in nature only. And again, all these benefits shall serve to thy welfare if thou be in Christ, through faith. This preaching of the word, it ministers consolation to thy silly soul. For the end of it (as this place lets you see) is, to minister true consolation to the comfortless. And this is the end of all the care, travel and strife that the Apostle The end of the gospel and ministry thereof is to bring consolation unto men. takes to minister comfort unto thee. And therefore john saith in his 1 Epistle chap. 1. 4. These things writ I unto you, that your joy may be full. So all that is spoken and written in the Scriptures, serves this end, that thou mayest have sound joy in thy heart. And thou that wilt not take consolation at the hand of the minister, I denounce against thee though thou wert a king, thou shalt get no consolation in this world, and thou shalt see no joy nor consolation in the life to come. To come to the next word. By what means come they to this consolation? by being joined and compacted in one, altogether as the members of a man: there is the mean to obtain this consolation. This lesson is easy, the mean of true consolation and comfort, of sound joy, tranquillity and peace of conscience is this, a blessed conjunction with the members Communion with Christ and his members brings sound consolation. of jesus Christ. This is it that we call the communion of Saints, and to be joined in the society of the Church here in earth. And thou that wilt stand thyself alone, if thou cut thyself off as a rotten member, and disdain the society of the Saints, and run from them, run thy way if it were to the end of the world, the curse of God follows thee. And therefore this being the mean of this consolation, without the which no salvation nor joy can be, he that would have that comfort, let him be joined with the members; and the minister that would comfort any, let him labour to make them members of that body of Christ; that the joy of jesus Christ may flow down from Christ to them. To come to the next word. He sets down the mean, whereby this conjunction is brought to pass, being conjoined together (saith he) through love. Albeit that faith goes before by nature, yet I will follow the text as the words lie. The mean whereby thou art joined with the body of Christ, and standest The first mean of the communion of Saints. Love the band to bind us with men, but faith with God. with that society of the Church in the earth, is love. Wouldst thou be coupled with the body? love thy neighbour. One member of this natural body will love another: So if thou be a member of the body of Christ, thou must needs love thy neighbour truly. And he that cannot love, nor will not love, he shall never be joined with the body; for wanting love, no band can bind thee to Christ, nor his Church. A malicious evil body that cannot love (call him as ye will a christian) he is not in the body; and so hath no consolation; for without the conjunction with Christ, there is no comfort. Therefore he that will have comfort, let him be conjoined with the body, and he that would be conjoined with the body, let him love the members of the body. Love God first above all; and then thy neighbour as thyself. And therefore john in his first chapter of his Epistle, when he had spoken of this conjunction, he ever in the rest speaks of love. For without this love, there is no conjunction, nor society with his Church. The second mean of this conjunction is in these words, The second mean of our communion with the Church. And in all riches of the full assurance of understanding: by these words he means nothing else, but this faith in jesus, which by nature in this conjunction is foremost, and love follows. For (to speak it so) faith is the master sinew, that binds the members with the head, and this love is the band which binds up the members among themselves. Then to come briefly to the matter: here ye see the chief mean of this society with the Church. One faith in jesus Christ, not two, or three, or four faiths: sundry faiths will not make thee a member of the body True faith. of jesus Christ. If thou be of another faith then this true faith, which hath this full assurance; then the Church will not be conjoined with thee: it will be like a brazen and fiery wall to hold thee back from that society. So that without one faith there cannot be one body. Therefore Paul when he hath spoken of one body, than he subioynes one faith; meaning that there cannot be one body without one faith. Mark the place Ephes. 4. 5. All these bands of blood, of consanguinity, will not join men together, if faith join them not: if thou wert all my kin, if thou have not one faith with me, we cannot be joined together. And therefore considering this, whatsoever thou be that wouldst labour to conjoin a body with the Church, strive day and night to bring that person to the faith of the Church. For he will never be conjoined with the body, that hath not this faith of the body. But let us mark the words; All riches (a high word) of the full assurance of understanding. To begin at this, he calls faith Faith is an understanding. The woeful state of such as be ignorant of the Gospel. an understanding. Faith is not ignorance and blindness, but it is an understanding; and thou that art altogether ignorant of God and of jesus Christ, thou hast no more faith than a dog. Brag as thou wilt of it, ignorant men will begin to crack of faith, as though they knew it. Faith is an eye that seethe more clearly, than all the eyes of the world. It is a light Faith is an eye. and understanding, the eye of the soul whereby we see God, and his son jesus Christ our Saviour: yea faith is more than an understanding, it is a certainty of the whole truth of God, especially of the promises in jesus Christ. When thou art sure that every word of the Gospel is true, that is the assurance of faith: and with this there is conjoined a hearty embracing of the heart: for when thou art sure of the promises, O how the heart will fold about the promises of God Have you not assayed it yet? When the heart hath assurance of the truth, O how it will cleave to it! For as it is said, A true saying is worthy to be embraced. Now faith is not only this full assurance, but it is a riches. The believer most rich and most joyful. Ye that would be rich, take heed; faith is not a poor thing, a beggarly thing. A faithful body is no beggar, but he is rich. But yet more, he calls it not only riches, but he calls it all riches. So there is no riches without it: thou that hast not faith, hast no riches: for howbeit thy hand be full, yet if thou want faith thy hand is empty. He that hath not faith is ever poor, and the beggerliest creature that is: but he that hath faith, give him but a coat on his back, he is rich enough, and he is the joyfulest body that ever was, ioyfuller by ten thousand times, than these worldlings that gruntle on this pelf of this world. Well, well, then get faith, and think that without it, thou art not rich: for if thou have an empty bag in thy heart, thou art but a poor miserable creature. Brethren, ye heard how Paul speaking of this mystery of the Gospel, he called it the riches of God hid: now speaking of faith he calls it riches also, and all riches. So I see all is riches, jesus is riches, all things concerning jesus be riches. That mystery of him, is the riches of glory. This faith and full persuasion is riches. And therefore wilt thou be rich? seek to Christ, seek to this Gospel, swallow it up, seek to faith. And be not content till thou hast got a heartful of this faith of jesus Christ: and then I promise thee thou shalt be rich, and more joyful than if thou hadst all the world, howbeit thou leave not a penny behind thee. Now to come to the rest of the words that I have read, they tend to the declaration of that, that is spoken, especially of the riches of faith. Defining first the riches of faith, he calls it the knowledge that was hid up in a mystery; and at last revealed to the world, to the everlasting consolation of the world. Then I see this faith is a relative to the mystery, that is, to the Gospel, and to speak it so, the object of faith, which faith seethe and understandeth, is the Gospel. Now concerning this mystery, you heard before, it was the riches of glory. Well, if the object of faith be the riches of glory, of necessity thy faith must be glorious & rich. For a rich object, makes a rich knowledge. The Gospel the object of faith. Knowest thou all the Sciences in the world? all is but beggarly knowledge, if thou want the knowledge of faith. Therefore thou who wouldst know, strive to know this rich mystery; for it shall give theefull riches. Now in the words God the subject of the Gospel. following he insists upon this subject of faith. It is the mystery of God; then the subject of it is God: O that is a fair science that speaks of God All other sciences that speak of the creatures, it is but of dirt they speak of, in respect of him who made them all. One will come of, and speak of the earth, of fishes, and paint out a fair story of this King, or that King, of corns, of lands, and that will be his subject. Another will go upward, and speak of the heaven, and stars: but what is all that, in respect of that glorious Creator, but dirt? So this Gospel of jesus Christ, is only the eminent science, that mounts The Gospel the science of sciences. up above all sciences. And therefore this mystery and this Gospel that speaks of this subject, must be glorious, albeit the coat of it be but sober and simple; howbeit it be preached by simple men, and therefore our great men think nothing of it. But if thou saw the glory and riches that is in this Gospel; O thou wouldst seek it before all riches and all glory! It would be thy joy day & night, teach it who will. Well then, take the Lord jesus, who is offered to thee in this base clothing, as thou wouldst be partaker of him in glory, when this coat shall be shaken off. The Apostle having made mention of God, he leaves not off so; but lays him out in two glorious personages, and saith, God even the father, and of Christ. God (saith he) that stands in these two personages, glorious and equal in glory, the Father and the Son. So what place would ye have to know the Christ proved very God. Godhead of the Lord our Saviour, if this place will not tell you? For when he hath set down the Father to be the only true God, he sets down his sone jesus Christ to be God equal with him in all things every way. So that jesus thy redeemer he is so man, that he is God glorious for ever. I see again there is no true understanding of God, but that whereby he is known distinct in persons. It is not enough to know that he The true knowledge of God. is one in essence, but if thou know him well, thou must know him distinguished in three persons, the Father, Son, and holy Spirit: all eternal, all equal in power, glory, and majesty; only one true and everliving God. If this (brethren) be the true knowledge of God, as it is indeed; O the blindness the world hath lain long in! especially the Gentiles. Plato seemed to have great knowledge of God, he was called divine Plato, but he had no knowledge in deed: for he knew him not distinct in persons. And all other knowledge is to damnation: for there was never a science that made this plain, but this Gospel of jesus preached by the Apostles, and left to this day in register to us. All the science of Philosophers is mere folly, in respect of this science of the Gospel. The knowledge that the jews had of God, was but as a glimmering: for all were under shadows and types; but in the Gospel there is the full sight. So that as thou seest the Sun shining, whereby thou art able to discern and judge of every object: so thou having this Gospel shining in thy soul, thou shalt see distinctly the God of heaven in his essence, and shalt discern the persons of the Trinity, wherein thou shalt find joy. O the joy that ariseth upon this spiritual knowledge and sight of God, as he hath revealed himself in his word! Always (brethren) mark the gloriousness of this Gospel. It lets thee see clearly and distinctly thy God, thy redeemer: if thou 2. Cor. 4. 3. 4. wilt press to look without it to see him, thou shalt be the more blind, and the more dim, and the further from seeing of him. Therefore strive to get a sight of God in his Gospel; otherwise thou shalt not get a sight of him to thy comfort. Now making mention of Christ, he subioynes a description of Christ, In whom, saith he, that is, in Christ jesus, is all treasure (weigh every word) of wisdom and knowledge. I cannot see when ever he names Christ, that he can let him go so, but the heart is so full of him, that his mouth is full of him also. He before called him that hope of glory: and now naming him, he saith, In whom is all treasure of knowledge and wisdom. Alas brethren, to speak this by the way, this tastlesse speaking of Christ, testifies that there is little of Christ in the heart of men How to speak comfortably and cheerfully of Christ. and women now adays. If thy heart were filled of him in any measure, thou wouldst ever be speaking of him, and so fully as thy heart could devise. Now the Lord teach us to speak of him so joyfully, as we may ever more and more take pleasure to speak of his name, to his everlasting praise; that we may find what virtues be in the Lord Christ jesus, Amen. But to come to the words, he lays out the rich merchandise that is in him (take heed ye that would be merchants) and that The riches of Christ. that is in him, he calls wisdom and knowledge. I will not be curious to distinguish them, except ye will call wisdom that hid mystery; and knowledge, this knowledge of earthly and heavenly things: all is in Christ, he hath this knowledge: these two are distinguished Rom. 11. 33. O the deepness of this riches both of the wisdom and knowledge of God For there is no other wisdom but in jesus Christ; for the fullness of God is in him. Now he calls it not bare knowledge and wisdom, but he saith, In whom are the treasures of all wisdom and knowledge. Many will have wisdom and knowledge, but never a one hath the storehouse of it, save jesus Christ. Now he saith not the treasures, but all treasures; to show you that there is not a treasure without him. Ye have heard before of this fullness: In him (saith he) this fullness dwells. Now again he saith, In whom are all treasures: And again in a higher style, hereafter vers. 9 In whom dwells the fullness of the Godhead bodily: look what a Saviour ye have, all is included within the vail and nature of man, and shines as it were through the vail. Then of this I conclude, there is nothing to be sought without him. Thou that hast need, seek nothing without jesus. For he that would be wise without jesus Christ, he would be wise without God, because the father is in him. So thou that wilt have all fullness, seek it in him. Brethren, if this jesus that is revealed this day, were sought earnestly, we would find it by plain experience in ourselves, that there was nothing lacking in him that might do us good; but he would minister unto us wisdom and knowledge, and all other benefits. And I charge thee under the pain of thy life, that thou go to no other, to seek for aught without him. Seek not to man's traditions, to these deceivers of God's people. May not their deceits be perceived by you? May you not see that poison of theirs in their doctrine? Fie on that man of sin; fie on him that drowns all the world with his foul stink of traditions. Rest upon this Gospel, and spit at this beast, and this poison that he offers to the world. Content thee with this Gospel. Would to God I or thou could attain to the thousand part of this Gospel. If thou witted what this Gospel were, and what treasures of wisdom were in it, thou wouldst never let it be out of thy sight night nor day. Thou wouldst spit at all other doctrine and tradition, that savoured not of this Gospel. For in this Gospel is light and life; but in man's tradition, thou shalt find no light nor life. Darkness and damnation shall be the end to them which embrace them. O damnation to thee o man that leaves the fountain of living waters, and diggest up to thyself cisterns of rotten water! Woe unto thee that leaves the truth of the Gospel, to follow the traditions and fantasies of man's brain! Lord deliver us from that poisonful doctrine, and they that are in the chains of it, the Lord deliver them out of the same, and give them this full riches of the Gospel of jesus Christ. To whom with the Father, and the holy Spirit, one everlasting God be praise for ever, Amen. THE FOURTEENTH LECTURE UPON THE Epistle of PAUL to the Colossians. COLOS. Chap. 2. vers. 4, 5, 6, 7. 4 And this I say, lest any man should beguile you with enticing words: 5 For though I be absent in the flesh, yet am I with you in the spirit, rejoicing and beholding your order, and your steadfast faith in Christ. 6 As ye have therefore received Christ jesus the Lord, so walk in him, 7 Rooted and built in him, and established in the faith, as ye have been taught, abounding therein with thanksgiving. AFter (brethren) that the Apostle hath spoken at large of his own person, to purchase authority to his doctrine and exhortation: now in the first verse which I have read, he returns to the exhortation begun in the first chapter; taking the occasion of the words going before. For there the Apostle showed that in jesus Christ were all treasures of wisdom and Coherence. understanding hid. Upon this he concludes in this verse, seeing in him are hid all treasures of wisdom and knowledge, therefore be not wise without him: seek not wisdom without him. There are false teachers entered in that make you think there is wisdom without him; but I say unto you, if you would not be deceived, seek no wisdom without him: for in him is the treasure of all wisdom and knowledge. There is the force of the argument briefly. Now mark the order of the Apostle. Before he exhorted them that they should not be deceived by the enticing of men's words and doctrine, and he lays out the reason taken from the treasure and riches of wisdom and knowledge that is in Christ. So the Apostle to the Hebrues 13. 8. being about to exhort them, that they should not be carried about with sundry and strange doctrine; he lays down this ground; Christ is today and yesterday etc. therefore be not carried away from him. As if he would say, there was never salvation without him, from the beginning of the world; and there shall be no salvation without him to the end thereof: therefore stick to him. This order teacheth us this lesson: that after we have let men see what is in Christ, after we have opened as it were, and laid abroad before the eyes of the world, all that store of wisdom and knowledge that is in him: than it is time to exhort men to leave all their doctrine and vanity, and enticing words of men; and to stick by this Christ, in whom there is such wisdom and knowledge. For brethren, you must understand; men if they see not true wisdom, they will drink in vanity: the heart must be filled with The heart must be filled with something. something, if thou see not the truth, thou must drink in lies. And more, when thou hast begun to receive the truth (as these Colossians did) except that truth be opened and laid before thy eyes as it were to be seen what is in it, and what is the meaning and true sense of the same: except this Gospel (I say) be continually taught; O vain man, thou wilt go to the puddle of men's fancies; thou wilt fall again to men's doctrine, The preaching of the Gospel must be continued. traditions and vanity; thou wilt be a Papist, yea and an Atheist to. And therefore there is nothing more needful than this, that these riches of Christ be laid out before our eyes, and ever told to us, that in Christ is all wisdom and knowledge. I ask, what is the cause that this miserable world, all men, and all nations for the most part be so drunk in men's dreams? (what is the Pope's doctrine but dreams and poison? drink it in, thou shalt be poisoned with it) I tell thee, because these false deceivers close up the Gospel, and swaddle up Christ in the swaddle bands, this is the cause that these poor souls see no better; and therefore they are led to damnation blindfolded. O miserable bodies! these foul spirits send out their poison to damn the world withal, as alas the greatest part of Europe this day can tell. But to stick to the words: The Apostle saith, I speak this, lest any man should beguile you with enticing words. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are set out in fair flattering talk. Then ye see here, he opposeth to all the treasures of Christ enticing words: to wisdom he opposeth flattering words. There is no wisdom without Christ, all is plain sophistry, as it is called in the Schools. Then in a word, all wisdom being in Christ, if thou that will't be wise without him, seek thy wisdom where thou wilt, run to Rome, run here and there, to the jesuits to get wisdom out of them; thou shalt be filled with dreams, thou shalt find nothing but sophistry; thou shalt not meet with wisdom. All that thou shalt see and find, shall be but enticing words. And what wilt thou win by this? He saith, that ye be not deceived, and took in a grin. Thou shalt be taken in a grin as a beast, if thou seek aught without him. Alas brethren, when I remember Antichrist and his woefully deceive soul's this miserable world, it is a pity to see how it is abused by these traitors and deceivers of men's souls. O that damnation and judgement that shall fall on that cursed kingdom of Antichrist! For I assure you, this world for the greatest part are taken in the grins by Antichrist; and so reserved to judgement. And the more miserable are they, that are in the grin of Antichrist, that they think that they are in sweet bands; for the end shall let ye see how bitter the bands were: let them now be to thee as sweet as they will, thou shalt find in the end that of all bands in this world, they are the worst. To go forward. He hath uttered a great care to the Colossians, whom he never saw nor knew. Therefore they might have said; what care is this thou hast of us? thou never sawst us, nor we thee. He meets with this in the next words: O ye Colossians (saith he) though I be absent from you in the flesh, yet am I with you in the spirit. Then ye see the Saints the true members of Christ, they have a sight and knowledge of others, that the world knows not of. This world and natural men, that have judgement. and love of the world concerning other men. not the spirit of jesus, think that none can reach out to the world's end, and can have knowledge of another, nor any care over him if he see him not with his bodily eye; but all is vain. For a spiritual man will send his soul to the end of the world, and upon this he will utter his care unto him by his exhortation. And this is a token of a greater thing, even of this joining of the godly together, that one day they shallbe together soul and body. If thou have a heart and care with the Church of God, thou shalt reign with her in heaven for ever. And in deed if thou have not this, it is a venture if ever thou reign with her. Now when he hath set down this spiritual presence with them, he subioynes the effect of it, rejoicing (saith he) there is the effect of that spiritual presence, his soul was with them, Spiritual presence of the faithful one with another. and with joy he rejoiced to see them. So this presence spiritual, when the heart of the faithful is with others, it is no fantasy, as a vain head will think: but I say thou hadst never such joy, as the faithful will have with others in a spiritual presence. Thou never knewest this joy, that hast not this spiritual presence. And brethren, it is even with the Church, as it is with Christ, 1. Pet. 1. 8. he saith, you have not seen Christ with your eyes, yet believing in him who is far from us in his bodily presence, and loving him, howbeit he be away, ye rejoice with a joy that is unspeakable and glorious. It is even so with the Church, howbeit we see not the members of Christ in the body; yet if we have the spiritual eye, we shall see them and they us, and shall have this spiritual joy, spoken of in this place. And this same joy that is in this life, with the Saints, is a sure argument of a passing joy, that we shall have with the Church, when we are gathered to our head jesus Christ, when with the eye of the body we shall see those glorified bodies. O vain body! thou never witted what joy, glory, and beauty meaneth, if thou attain not to this, to be a member of jesus Christ, and to have a spiritual presence with others. Now follows what matter of joy he heard in them. Beholding (saith he) your order: then the steadfastness of your faith. He saw this in spirit, and not with the eye of the body. Brethren, certainly the thing that man walks in, if it be in the joy of the heart, it must be pleasant; it must be a pleasant sight, that will make a man to rejoice. Ye see when a man sees a thing that is not pleasant, he will not rejoice. So that except the man of God see that that is pleasant, he will not, neither can he rejoice in heart. Now what is more beautiful than the spouse of jesus, saving the Lord himself, who is the bridegroom? There is nothing more beautiful to the spiritual eye, than the Church of Christ; howsoever she seems to be vile in this world. The first part of this beauty, is Order, that is, a well ordered The beauty of the Church. life, holiness of manners, according to the rule of the Gospel: so holiness of life is the order he saw among them: and thou shalt never see a face so pleasant as holiness is, when it is uttered by a well ordered life. That is the fairest beauty that a man or woman can have: if thou want this, wash and deck thyself as well as thou canst, thou art no better than dirt and dung, that is trodden under feet. If a man look upon thee with a spiritual eye, if thou wert a Queen, pamper thyself up as thou wilt, want thou holiness, thou art but dirt and filthy dung, for all thy outward bravery of attire. The second thing that made him to rejoice with them in Faith. spirit, it was deeper than the first: Holiness is outward: therefore he goes further down, and in through their life he looks and sees the faith that lay in the heart: that is to say, of the outward behaviour, he gathers more of their inward faith, from the which holiness proceedeth. For certain it is, that thou canst not be holy, if thou have not a good action in thy hand; nor an holy word in thy mouth, if faith be not in thy heart. So when a man hath a spiritual eye, he will press into the heart, and not stand upon outward appearances. O then how great is the beauty of faith! Thy outward actions are nothing without this faith in thy heart; and it is a thing most pleasant to God, when he seethe faith in thy heart, and that thou believest in jesus. He calls it not simply faith, but he calls it that solidnes, that steadfastness of faith in jesus Christ. Well, thou that wouldst have faith, thou must have a solid faith: if thou be wagging and wavering, & nodding here and there; so that when thou art in Scotland, thou art of the religion there professed; when thou art in France & Germany, of travelers into Spain and Italy. the religions professed there; and when thou art in Spain, Italy and Rome, thou art of their religion: Is that thy faith? That faith of thine shall do thee no good, thou art but a vain body, there is no steadfastness in thee; and except there be steadfastness of faith in thy heart, thou shalt never be a holy liver. Many will profess at this day, I have faith in Christ jesus, I believe: but to come to their life, there is no such thing: and this is because there is no sound faith in their heart; but their faith is only in the tip of their tongue. For thou that leadest a life contrary to faith, thou hast no faith at al. For the Apostle seeing a godly life in these Colossians, he gathers that there was a solid faith in them. Then in a word, there is the matter of joy, that the godly have, when they see first that outward How we may truly joy in our brethren, when we see them stand fast in faith, & live godly and righteously. beauty of holiness and godliness of conversation in thee or in any man; and then that steadfast faith from whence it springs, there is matter of joy. When we see a Church live godly, and then have faith steadfast in Christ, here the joy of the heart will arise: and by the contrary, there cannot be a greater displeasure, then to see a Church out of order, living a life directly contrary to their profesion; there is the displeasure and grief of the faithful. And so to come to ourselves, if we would be pleasant to others that never saw us, let us live after this order, and seek to have faith in jesus: otherwise be sure, they that never saw thee, will be witnesses against thee to thy just damnation, that thou professest one way, and hast lived clean contrary to thy profession. In the next verses, he returns to his exhortation, and gathers his conclusion. Therefore (saith the Apostle) as ye have received Christ jesus the Lord, and begun exceeding well both in life and faith; so walk in him, persevere in him: there is the exhortation. Note here first, the thing that should move a Church, or any person to perseverance. What should move thee to hold on to the end? Hast thou begun in holiness of life and faith in the heart? The beginning should move thee to go forward to the end. A good beginning would have a good end: otherwise it had been better thou hadst never begun. I shall give thee a faithful counsel, either mind never to be a Christian man or woman, or else beginning once, and taking that name upon thee, hold on, persevere for ever. For if thou Perseverance. persevere not, thy damnation shall be double, and thou shalt curse the day that ever thou heardst of jesus: so jesus shall be either salvation to thee or damnation. Peter saith in his second Epistle chap. 2. 21. It had been better for them, not to have known the way of righteousness, them after they have known it, to turn from the holy commandment given unto them. It had been better for thee never to have received this word and doctrine of the Gospel, then to have fallen back from this holy doctrine. Then I note the manner of persevering: Even as thou hast received him walk in him. As if he would say, ye have received him in simplicity of heart, ye have received the Gospel without the traditions of men, persevere in the same manner, and put not to it so much as one tradition of any man. The Lord Traditions jesus cannot abide that the invention of man's brain should be foisted into his Gospel. So either keep the Gospel in the own simplicity, and spit out the dreams and traditions of men (which they labour to put to it, as though it were not sufficient;) or else never know it, let it go by thee, and then woe to thee evermore. Keep it in it own simplicity: for if thou mingle of thy inventions with it, thou shalt lose the efficacy and force of the Gospel. Embrace once Papistry, I assure thee thou hast fallen from Christ: thou hast but fancied to thyself the name of a Christian. Therefore either lay the Gospel from thee, and take thee to traditions, or else keep it in it own simplicity. Then thirdly I see what faith is. Faith is nothing else but the What faith is, and perseverance. receiving of Christ, not with the hand, but with the heart. He is given thee; thou receivest nothing but that that is offered. And what is preseverance? A walking, and going forward in Christ. wouldst thou persevere? Thou must not sit down, thou must not stand still, but thou must go forward in him, and make progress: at the least thou must strive to go on, unto the time thou meet with him. A body that sits down shall never mere with him: thou must therefore go on thy way, and be on thy journey, or else thou shalt lose him. If thou make not progress, thou shalt go backward. Therefore run, having thy eye upon the goal, and count not that thou hast done, till thou get the goal, which shall be in the day of the resurrection. In the next verse when he hath exhorted them to perseverance, he lets them see how they shall come by this perscuerance. Mark the way, if thou persevere in him: Thou must be well knit up and fast joined with him; or else thou canst never go on foot for foot with him. This conjunction is set down in two borrowed words. The first is rooted in him: no, never tree took such root in the earth, as thou must take in Christ, if thou go with him. And therefore he borrowed this word from a tree, and if thou be rooted in jesus, that sap of life must run from that root, and make thee to grow. The second word is, as we would go forward with him, we must be grounded upon him, as a building builded upon a foundation. Nay, there was never building so builded and settled, as thou must be in Christ, if ever thou wilt persevere, or else the least blast of wind shall blow thee away. As the Lord in the Gospel in the similitude of the house, builded upon the sea sand doth declare, Matth. 7. 26. 27. Then mark: we must have a straight conjunction with Christ, if we will go forward with him. Therefore our care should be ever to see, that we take root further and further in Christ, and to see that steadfast foundation laid up under our hearts, and that we grow every day more and more on him. Well is the man that can enter into this count with himself. Then learn thy lesson at the tree, when thou seest it rooted in the earth: say, O Lord let my heart be builded on thee, and as the building riseth, so raise thou A prayer. up my heart on thee. And the Lord shall make thee a fairer building than all the buildings in the world. Then that which he hath spoken in borrowed speeches, he speaks it plainly, and he saith, established in faith. As if he would say, it is nothing that I mean, but your stablishing in faith. O the unstability of man without faith! O vain man that hath not faith! If thou find any stability in faith, thou shalt say; O my heart where hast thou been straggling? there is no anchor that can fasten or 'stablish thine heart, but faith and hope in jesus Christ. When by this anchor thou art anchored on him, than thou shalt stand so fast, that no wind nor wave of the sea shall be able to remove thee. And therefore except thou wouldst go lose thyself, seek to get thy heart anchored on jesus, who is only able to make it fast. A Papists heart hath no steadfastness nor stability, because it is grounded on the wrong place; it is founded upon Antichrist. Now to the establishing of thy heart, he requires two properties. To 'stablish thine heart in the faith note two things. The first is, in the faith that ye have been instructed into, that is by the Gospel of Christ. Then (brethren) there is nothing will 'stablish thy heart, but that faith that is taught out of the Gospel. If thou get not thy faith out of this Gospel, the Scripture of God, and that only without paring or adding of men's dreams, thou shalt never get it. The Lord shall justify this one day; seek it where thou wilt, thou shalt not find it without the Gospel. Seek it in the Counsels of the Fathers; seek it among the Pope's Clergy; thou shalt not find it amongst them; thou shalt ever be the further from it. For the Apostle streightens them sore: he sees lownes creeping in under the cloak of Christ, and stealing in traditions of men's wisdom: Therefore he warns them, and saith, I charge you that ye seek saith only out of this Gospel. And this day also, I charge all flesh from Kings to beggars, to seek faith only out of this Gospel; and spit at the vile inventions of men: or else thou shalt never see the face of God, nor the joys of that life in him. Therefore stick by this Gospel, and suffer not thyself to be severed from it: yea rather suffer thy skin be pulled off thee as the Martyrs did, before thou shouldest be parted from the Gospel. The second property that is required to the establishing of thy heart in faith, is; Thy faith must abound, abounding (saith he) with thanksgiving. It must abound, it must grow abundantly; it must not begin only, but it must grow degree by degree. For (brethren) O how void is the heart of man of grace, and full of vanity. It will not be a degree of grace that will fill thy heart, nor two, nor three, etc. but there must be abundance. Faith must abound and grow, so long as thou abidest in this world: thy heart must ever be filling. But alas thou art ever filling thy body, and forgets thy heart. O but thou must be more careful to fill thy heart, than thy body! Cry therefore ever to have thy heart filled with faith in jesus: and say, Lord, as thou fillest my body, so fill my heart also. For thy body being Pray that thy heart may be filled with faith. filled shall perish: but if thy soul be filled with the faith of jesus, thou shalt live for ever and ever. And therefore seek this abundance, and be not content with one degree of grace or two, or six or seven: for there is no facietie till thou get that sight of the countenance of jesus in the heaven, as he is. Now he joins with this abundance, thanksgiving: as if he would say, as thou findest thy faith grow, ever thank him that gives thee it. For these two are inseparably coupled together; so that if you take thanks away, there will be no abounding of faith. Thou that canst not thank God, thou hast no faith: thou that canst not persevere in thanksgiving, thou growest not in faith. For thanksgiving is an unseparable companion of faith. Growest thou in thanksgiving? thou growest in faith: True signs of faith. for it is a plain argument of the growth of faith in thee. Hast thou a pleasure to pray, and to ask, and to thank God? thou canst not get a surer token of the abundance of faith then that. Then thou mayst rejoice and say, Praised be God, my faith grows, and I shall get daily a clearer sight of the face of Christ, and so shall be made conformable to my Saviour the Lord jesus. Now the Lord work this grace and earnestness in our hearts, for this his Christ's sake. To whom with the Father, and the holy Spirit, be praise for ever, Amen. THE FIFTEENTH LECTURE UPON THE EPISTLE OF PAUL TO THE Colossians. COLOS. Chap. 2. vers. 8. 9 10. 8 Beware lest there be any man that spoils you through Philosophy, and vain deceit, through the traditions of men, according to the rudiments of the world, and not after Christ: 9 For in him dwelleth all the fullness of the Godhead bodily. 10 Andye are complete in him which is the head of all principality and power. THe Apostle (brethren) having set down his doctrine, as ye heard in the first chapter: he adds hereunto an exhortation and admonition. He hath exhorted to perseverance in faith, now he admonisheth to beware of false teachers and of false doctrine. He began his exhortation in the first chapter: then having spoken something of himself, partly in the first, partly in the second; he returns and gives this admonition to beware of false teachers. Then after he returns to the exhortation again, calling upon them to be constant in the doctrine once received. Now in the text that we have read this day, he returns to the admonition, admonishing them to beware of false teachers. Then briefly to come to the words: Beware (saith he) lest there be any man that spoils you. The word in the original language signifies, Let no man The sense of the word spoils. carry you away as a pray. The word is borrowed from robbers and thieves that come upon a fold of sheep, and carry away the sheep as a pray. Even so false teachers are nought else but robbers, brigands, thieves that come upon the sheepfold of the Lord jesus, and carry away his sheep as a pray. The manner how they do this; is not by strong hand or by violence, but it is by Philosophy, by deceiving of the sheep and snaring of them: first by sophistry, and then when they have snared them, and trapped them, they bind them, and so take them on their shoulders, and they go on willingly being deceived. Therefore, wouldst thou not be a pray to a false teacher? keep thee from his deceit, keep thee from the Papists traditions, men's Philosophy. For all their religion is mere peltrie. I say to thee their Philosophy, that is their deceit, and vanity in doctrine, The philosophy of the enemies of the Church more to be feared then their violence or power. is more to be feared then their violence and power, because by it only they get their prey: if thou keep thee from their deceit, they shall not be able to take thee as a pray. As for their violence, if they beguile thee not, it shall never sever thee from the Lord jesus Christ. Yet to insist upon this; he calls it Philosophy. A fair name to be called wisdom, but he gives it as foul a name afterward, when he names it vain deceit, that is, vanity that deceives: there is no solidity in all their doctrine. Search it who will? Indeed it is true, the wisdom of man so long as it is within the bounds of things that are earthly and worldly, things natural, things concerning policy; it will have some solidity: but so soon as the head of a man, albeit never so ingenious and learned, reacheth without the bounds of earthly and natural things, & gins to climb up to heaven, and to seek out God and his worship; there the head of man vanisheth and becomes foolishness. O how great distance is there betwixt the wisdom of God and man! Therefore Paul to the Romans chap. 1. 21. speaking of the wise Philosophers seeing to be wise, saith, they became stark fools. Divine Plato, a very fool in the knowledge and worship of God, and all the rest fools concerning God. Yet (brethren) he saith: This wisdom of theirs is deceiving. Although it be vain, notwithstanding it is effectual to beguile thee, because it will seem to be wisdom, and it is died with the colour of wisdom: so that if thou wilt look on it at the first face, it will seem wisdom: for outwardly it hath a fairer show, than the greatest wisdom of God. So I note here, alas how lightly, and with how light a thing is a body deceived? Follie will seem wisdom, and vanity will seem steadfastness unto him. There is none borne otherwise, if he have no more than his natural birth. So there must be a deeper ground of this matter. What can be the cause that vanity and folly can so soon deceive a man? Alas, if the cause were not in thee, thou couldst not so soon be deceived. Thou art borne with a vain heart, and thou drinkest it up as naturally as sand doth water. If thou hadst not this nature, and this vain heart, none would be able to beguile thee. When I consider this (O fie upon the deceit of the world) I wonder not to see millions of Papists, Popery is a natural religion. Kings and nations, to be so blinded this day, at the light of the Gospel: for that is the natural disposition of all men: but rather I wonder to see one silly body, to have that change, that he can drink in the truth of God. And if thou have it thyself, wonder at it, and give him thanks that hath showed such grace and mercy on thee. To go forward. In the second word, when he hath set down this vain deceit, he specifies it more particularly, and saith: Through the traditions of men, according to the rudiments of the world, and not according to Christ. I ask the question, what thinkest thou by the vainest doctrine that ever was taught? I answer out of this place of the Apostle, when he hath said Traditions of men the vainest deceit in the world. vain deceit, he expounds it men's traditions: so the vainest doctrine in the world is men's traditions. If thou wouldst be vain, all the fables of the Poets be not so vain, or will not make thee so vain, as the vain traditions of the Papists, called their unwritten verities. O vain Papist! I give thee the sovereignty of the vainest creature that ever stepped upon the ground. In the words following he declares it yet more particularly, according to the rudiments of the world. This is one sort of men's traditions. In this chapter, ye shall see two sorts of men's traditions, one that never was known, such as the holy Ghost Two kinds of traditions here specified. never gave, nor was ordained to be preached, as the invocation upon Angels, or Saints; Satisfactions; Purgatory; such as God never knew. Another sort called the Rudiments of the world, or the elements of the world, that is, the elements and shadows of the law ceremonial that God gave to his people; which he willed should be abolished, when the truth itself which they shadowed should come; I mean the Messias: when he came into the world, all these ceremonies ceased. Learn here that even those ceremonies that were given by God to be observed, before Christ came into the world; now when Christ is come, are to be counted the doctrine and traditions of men. And now if God will not know these ceremonies, which he himself gave; O vain Papist! will he acknowledge thee and thy dreams, and the rest of that peltrie? No, in that great day thou shalt find the Lord shall say; I know neither thee nor thy doctrine. In the last of these words opposing to men's traditions, and specially to the ceremonies of the jews, he saith, not after Christ; that is, that Christ and his Gospel hath not to do with them. Then wouldst thou have two opposite things, that will not stand together, where wilt thou seek them? Thou thinkest water and fire, a wolf and a lamb be most contrary. No; I must tell thee, what is more contrary, yea that it will never be glued together: the sincere word of the Gospel, the written word of the Scriptures, and their unwritten verities. Let the Papists endeavour as they will to glue and to solder them together, they shall never agree together. Heaven and hell shall be as soon put together, as thou shalt put them together. And look how soon thou puttest to a part of men's traditions to the Gospel, so soon thou puttest to a piece of sour leaven to sweet; and so all is made sour to thee. So thou hast no sweet bread in the Gospel. Put me in a tradition to jesus Christ, paint him out in as good intention as thou canst, I say in man's tradition jesus Christ is nothing but a main Idol, and thou art an Idolater, and thy death shall be with Idolaters. When he hath given them the admonition, that they should beware of false teachers, & their doctrine, whereby they were led away captive as a pray to perdition; he subioynes a good reason in the next verse, wherefore they should not feed upon vanity: For in Christ (saith he) dwells all the fullness of the Godhead bodily. As if he would say; would ye be filled? And certainly The heart desires to be filled with something. the hearts of men naturally crave to be filled, either with one knowledge of God or other: yea and ere it will want a filling, it wilinuent a God to itself. Nature tells this. So would ye be filled, saith he? Leave not the full plenitude that is in jesus Christ, and run to puddles that will turn to poison in the end. Then before I come to the words in particular, mark this. There is such a fullness in Christ, that thou needest not to be empty, or to seek to be filled without him, with any thing in this world. Thou art bound to seek out of this plenitude to be filled, and not elsewhere. That fullness in him is offered to thee, and if thou seek without him to be filled, his fullness shall make thy damnation double. Remember I tell thee, the fuller he is of grace and glory, if thou get not a share of it, the greater shall be thy damnation in that day: either shalt thou get grace; or else his fullness shall aggravate thy judgement. In whom (saith he) dwells the fullness of the Godhead bodily. Then what is in him? First not only grace (as we say) by participation, as it is in us; but in jesus is the God of grace himself. The deity, the Godhead, Gods own essence, and nature is in jesus Christ. He saith not simply, the Godhead is in him, but he saith, the fullness of it; not a part of it: so that one part is here, and another there; one part in him, and another part without him: but he saith, the fullness of the Godhead is in joh. 14. him. He is full of God, the perfect God is in him; yea the Godhead of the Father is within him. The full Godhead is in him, in substance, nature, and essence. He saith not simply (look every word) that the fullness of the Godhead is in him, but he All the fullness of the Godhead is in Christ. saith, all the fullness is in him: as if he would say, The fullness of the Godhead in every sort and manner of way is in him. The fullness not in wisdom only, in power only, in justice only, in mercy only; but the fullness in all these together, and every property of the Godhead is in him. In a word, the whole glory and majesty of God is in him. And not this only, but he saith, it dwells in him. God is not in jesus, simply to speak it so, in him today, and tomorrow out of him, but he abides in him everlastingly. He shall never leave him. Then he saith, he dwells in him. How? not after a common manner, but bodily, that is to say, essentially. So that the very substance of the Godhead in jesus Christ, is become corporal in the person of the son: The word was made flesh, joh. 1. 14. The very essence of God is become incarnate, as it were: a marvelous conjunction there is of two natures in Christ. For that the nature of man in jesus Christ is conjoined with the nature of the Godhead; and the two natures are become one person, to wit, the person of God is become one, joined with the nature of man. No creature hath this prerogative, only jesus hath it: and so in this respect it is said, the Godhead dwells bodily in him. This is the meaning of the words. This is the third time that he hath spoken of his fullness. Note. In the first chapter vers. 19 he saith, In him dwells all fullness, and then in this second chapter vers. 3. In him are hid all the treasures of wisdom and knowledge. Where ye see in his second speaking, he speaks more fully than he did in the first. Now lastly in the third room he saith, In him dwells dwells all the fullness of the Godhead bodily; there is a more full speaking then before. So by his example (we that cannot speak as the Apostles and Saints of God did) we should learn how to speak of God. Paul the more he insists in speaking of Christ, and his fullness; the more his heart aboundeth, and the more How to speak of Christ with grace. his mouth is filled with words to his praise, degree by degree. So the man's heart being filled with jesus, his mouth is filled: & a full mouth speaking of Christ, will fill the hearts of the hearers. Then brethren learn: the more that one speaks of the fullness of Christ and of his glory, the more & more shall he find his heart abound, & his mouth filled. And it is impossible if thy heart be full of him, but thy mouth must be full, and thou wilt speak of him with a full mouth, and not lightly a word and away. And than who wots, but the Lord will make that fullness to fill some of the hearts of the hearers? Blessed is that heart that can get any part of that fullness of jesus: for thy heart was never established with grace that never got no part of the fullness of jesus. All this speaking tells thee Christ is no wind, nor vanity. If thou hadst no other thing to know steadfastness by, this same speaking of Paul tells thee that all solidity and fullness is in jesus Christ. Therefore when thou readest this, mark it, and say: I see here a fullness: Alas, that there should be such fullness in Christ, and I having so small part of it. Lord let me find this fullness in some measure. Cease not while thou find it, for it stands thee upon life and life, and the heart that is not filled with Christ here in some measure, shall never be filled with his presence and joys in heaven hereafter. And therefore thou that wouldst have that only fullness, which shall be in heaven, by the sweet presence of jesus there, where thou shalt see him, as he is in our nature, full of glory and majesty; which sight shall make thee rejoice exceedingly: look as thou wouldst have joy for evermore, that thou be filled with jesus here on earth in some measure, otherways away with thee, thou art a cast away, and thy end shall be in everlasting woe, woe upon woe, and ever in woe. So than you may see all the glory in heaven is in jesus Christ; there is not a jot of glory out of him, but all is in him, that is, in thy Saviour. wouldst thou have a Saviour? where wouldst thou get one if thou miss this Saviour? See the honour of thy nature in him. All the glory of heaven shines through the vail of thy nature in him: thy nature is the very vail, that hangs about that glorious Christ God manifested in our flesh majesty, that light that hath no access, and it shines to thee through the vail. I speak this, for this cause, that thou press not to seek heaven, nor no joy, nor glory therein, but in this Lord jesus Christ. No, look not here nor there, but directly set thine eye upon him, that sits at the right hand of the Father. For in him is all the glory of the Father, and look that thou imagine not to see any glory, but that that is in thy head. Where is thine heaven? jesus is thine heaven. All thy heaven here, and hence is as it were included in him. Seek it where thou wilt, thou shalt find no heaven without Christ. Now to come to the next verse, the Colossians might have said: What is that to us, that thou hast told us of the great fullness that is in him? he is full, but we are empty: what vantage have we by it? Even as if one would tell of a glorious King: another will answer, what is that to me? The Apostle meets with this objection, and saith, In whom ye are complete, who is the head of all principality and power. As if he would say: O Colossians, in him ye are filled, his fullness is yours: it serves for your profit. So you see, that not only all fullness of glory is in jesus Christ, in his own person; but with the beams of it, as it were all creatures are filled: yea heaven itself is filled with his glory; and the earth is filled with his glory: and this is the felicity of all the creatures in the world. Wherein trowest thou stands the blessedness of the earth? of the heaven? and of all the elements? Note. Look the eight chapter to the Romans, vers. 21. 22. and there you shall find that the blessedness of the creature stands in the gloriousness of Rom. 8. 21 22 Christ, one day to be revealed. And therefore Paul saith, that the world groans, sighing for the revelation of his glory: for the glory of the earth and heaven, is not yet revealed. Peter saith in his second Epistle chap. 3. 12. 13. When that the Lord shall come in his glory, that the heavens shall burn, and be dissolved, and the elements shall melt: then there shall be new heavens A new heaven and a new earth. made, and a new earth: So that thou shalt see another glory in heaven and earth, than ever was before, or is now seen. But to speak of man especially; they that would believe and would be in him, they shall be engrafted as it were into him, and set as it were in his fullness, above all other creatures: for they shall be filled with his own fullness. If thou be set in him as the Sun is in the firmament, the fullness of the glory that is in him, shall shine in thee, above the earth, above the Moon, & above the Sun itself. So that this is felicity, to have a share and portion of the grace and glory of Christ, to receive of his fullness; for he is full of grace, and verity, saith john 1. 14. It is true indeed, and so long as we live here, this appears not. There is never a one that believes, but he is a King's son, and a King's daughter. But saith John, 1. joh. 3. 2. it appears not as yet; but when he comes, than it shall appear, we shall all shine in glory. And the reprobate that thought thee but a lost creature, shall wonder that ever there should be such a glory prepared for thee. Albeit thou shine not now, yet if thou believe, thou hast this vantage: all that glory that is in Christ is thine. I say to thee, a man is not so surely clad with his shirt, as thou that believest in Christ art clad with him. He is a garment to thee, have what clothing thou wilt; if thou hadst but a ragged coat, yet if thou believest in him, thou art clad with him. Go where thou wilt, if thou cast off thy coat, jesus will stick by thee: There is never a faithful Saint wants jesus. And therefore thou mayst say, The Lord is the portion of mine inheritance. Only believe in him, be engrafted in him by faith: Only possess him in thy heart. Thou hast all his glory and majesty. And again, you see no man needs to envy the glory that Christ hath in him; for he communicates that glory to us; you see we envy the glory of earthly Princes. This we have by nature, we would have it all ourselves, and the seed of ambition is in the beastliest body that is upon earth, which Ambition. raiseth all these seditions, tumults, wars and uproars that is now adays, and hath been from the beginning. Such is the envy that every man hath against another man's preferment, his honour, and estimation, that he cannot away with it, except he have all in himself. And therefore he leaves nothing undone, if it were to cut his throat, so be it he may get his glory and renown. But thou that believest, needs not in such wise to envy the glory of jesus Christ. A King will not communicate his glory with thee, no not a jot of it; but jesus Christ communicates all his glory with thee: and therefore thou shouldest love him the more; yea and the faithful man, the more he sees God glorified, the more is his joy: but a reprobate will envy the glory of God. Nay, there was never such a subject that envied the glory and honour of a Prince, or of his master, as a reprobate will envy the glory of jesus. He would if he might pluck him from his glory: such is the malice of his heart against jesus Christ. Yea the reprobate would The reprobate. if it were possible, bereave the Saints of their glory: and when this glory of the Saints shall be revealed, the reprobate shall fret and fume: they desire not to hear tell of the glory of Christ and of his Saints. And when they hear of it (for they shall hear of it in despite of their teeth) they hear it with the sadness of their heart; it is no comfort nor consolation to them to hear of it. And by the contrary, the faithful one rejoiceth, when he hears of it, it makes his heart to leap for joy, as john's did in his mother's belly, when Mary the mother of Christ A sure token of election. spoke to Elizabeth, Luk. 1. 41. Therefore if thou canst rejoice, when thou hearest of God's glory in jesus Christ, it is a good and sure token of thy election. And again, seeing that in jesus there is this fullness, thou needs never to be empty, or fear to want. Thou that findest any wastness or emptiness, put out thy hand to the ambrie of the Gospel, wherein this fullness of grace The Gospel is the mean whereby Christ communicates his fullness unto us. and glory is to be had. A contemner of the Gospel if he were a King, he shall not taste of this fullness, and of this glory of jesus, for there is no way to be partaker of this fullness, but by the Gospel. It is the ambrie wherein it is contained. And if thou miss it, thou shalt never get a cheekefull or morfell of any fullness in thy soul. When he hath said, And in him ye are filled, he subioynes a glorious description of him, who is the head of all principality and power. He cannot leave of to speak of that glorious majesty: he said before, In him are hid all treasures of wisdom and knowledge: and again, in him dwelleth the Godhead bodily, and so forth, as you have heard: now again, when he hath cast in a word of him, he leaves him not so, but he will yet paint him out in his glory. Then learn to speak fully of Christ. Alas this hungry speaking of Christ testifies the emptiness and voidnes To speak fully of Christ. of God in our hearts. It is a true saying, Of the abundance of the heart the mouth speaketh. If thy heart were full of him, as I have said, thy mouth would be full, and thou wouldst speak fully of him: but thy heart being so empty, what marvel is it, to hear thee speak coldly of this Lord full of glory. Well, there is no question, but by this description, wherein he makes him Lord over all, both in heaven and earth, he means this, that he is not only Lord above them all, but that also they are cast down under his feet, he is mounted above them all. Now there be two things that will make us chief to account of this gloriousness, that is in Christ jesus. The one Two things do cause us to think highly of Christ. thing is his highness, a majesty about all majesties. There is not a majesty but that majesty. The other thing is, thy lowliness and thy baseness; thou art but a worm on earth, he is above all heavens. Is not this a great goodness, that he that is so high, should so lowly humble himself, so that he should abase himself as it were, to become a worm? Men would wonder that ever the God of glory should so have humbled himself; yea the Angels wonder at this, that ever sinful man should have gotten a share or portion of that grace of God. So this is my counsel, if thou feel a smack of grace, of consolation, or A special consolation. of faith, if it were but as a mustard seed, count more of it, then of all the kingdoms of the earth. For it will weigh down all, keep it well in thy heart, and lose thy life and all before thou wilt lose it. I counsel thee to look up to heaven first, and say: yet this Lord will give me more of his grace and glory: when I shall see him with this eye of the body; then the Lord will fill me with glory, and I will hope and be content to lose all before I should lose this. Keep this earnest penny, for it is the joy of the creature, to keep this earnest penny: for one day thou shalt get the full sum and fullness of joy. If thou keep it not, and have no regard of it, and hold not up thy eye by night and by day, by looking to jesus in this Gospel, thou shalt never get the full sum and entire payment. The sucking of the hearts of the faithful, and the drinking in this milk of the word, is the way to get jesus to The way to get jesus into the heart. thy heart, and to keep him night and day: yea it is the way appointed from all eternity. Abraham sought for him, and got faith in him by the word of promise, which is the Gospel. Therefore it is said, that he saw him and rejoiced, joh. 8. 56. Nay, Abraham never suffered himself to be severed from that grace that was in him. So the Gospel is the way to bring Christ out of heaven to thee, and to fill the elect with all joy and glory. To him therefore be everlasting glory, praise and dominion, for ever, Amen. THE SIXTEENTH LECTURE UPON THE EPISTLE OF PAUL TO THE Colossians. COLOS. Chap. 2. vers. 11. 12. 11 In whom also ye are circumcised with circumcision made without hands, by putting off the sinful body of the flesh through the circumcision of Christ, 12 In that ye are buried with him through Baptism; in whom ye are also raised up together through the faith of the operation of God which raised him from the dead. IN this second chapter of this Epistle (brethren) you have heard how the Apostle exhorteth to perseverance in that faith received: next how he admonisheth the Colossians to beware of false teachers and false doctrine. The last day ye heard, how he admonisheth them that they should take heed that no man spoil them, or drive them away as a pray, and that through Philosophy, which he calleth vain deceit. His argument was from that fullness that is in Christ. In him (saith he) dwelleth the fullness of the Godhead bodily. sum of the former Sermon. Therefore be contented with him, and seek not to be filled with vain traditions of men and their deceitful philosophy. Then for that they might have said, he is full, that is true, let him be full, and let the fullness of the Godhead be in him, what is that to us? we are never the fuller in regard thereof. He therefore meeteth with this objection and saith, you are complete in him, his fullness filleth you: if you be in him, you shall receive of his fullness and be filled. And who is this that filleth them? To let them see that it is no small matter to be filled with his fullness, he painteth him out and saith, he is the head of all the Empire. Well, would you think it a small matter to be filled with his fullness that is so high? Now to come to the words which we have read. They might Coherence. Objection. have said, we want Circumcision (for the false teachers did always beat that into their heads) & they themselves thought they could have no grace in Christ, but by Circumcision. The jews received Circumcision, which was an entry to grace: we want this Circumcision: therefore we can have no entry to grace, as the jews had. In this verse the Apostle meeteth Answer. them and saith, In whom also ye are circumcised. He granteth to them circumcision in a manner, and saith, Complain not, you want not circumcision in Christ. Never jew had it in greater effect than you have, and therefore complain not. Then note here shortly this question of theirs, and his answer thereto. He saith plainly, that we cannot be filled with the fullness of jesus Christ, except after some sort we be circumcised; that is to say, except the foreskin, not of the body, but of the heart, Our natural corruption must be circumcised if we be in Christ and Christ in us. be cut away. For except this original and natural corruption, wherein we are borne, be cut away, there is no grace for us. For I tell you; if in no measure it be abolished (it so occupieth all the parts and powers of the soul) that there is no place to the grace of Christ jesus. Therefore it must be first thrust out; and think not that the original corruption wherein thou art borne, and the grace of Christ can dwell together: Simile. the one expelleth the other, as water doth the fire. The second thing which I note is this: I perceive there is The second observation. nothing that the jews had, but in effect Christians have the same. Wilt thou speak of Circumcision? The Church of jesus Christ hath it in a far better sort than ever they had. It is true, that they had more Ceremonies, Sacraments, figures and outward rites in their religion, than we have: but we have no loss by the want of them, but rather a plain advantage. They had the shadow, we have the body. Have you not a greater advantage by the body than by the shadow? They followed the shadow going before the body; but thou layest hold upon the body following the shadow. Oh would to God the Church of Scotland could consider this grace we have in the body! that the jews nor any else in the old world could get. Thou wouldst wonder at that grace of God in jesus Christ. But alas we esteem it not in our days. Well to go forward, lest they should misconstrue him, he expoundeth himself, and showeth of what circumcision he meant: to wit, not of the gross circumcision of the jews; He saith, Ye are circumcised, not with circumcision made with men's hands, not of that outward skin, but with an inward circumcision of the heart, that is made by the spirit and finger of God, there is the meaning. In this you see a difference between the jews religion & ours. All things among them were outward objects to the eyes of men; their religion for the most part stood in an outward glory and show. Things among them were made by the hands of men, as their Circumcision and their Tabernacles, as appeareth in the Epistle to the Hebrues: but the religion that Christ brought to the world, when he was manifest in the flesh, abolished all their religion, and standeth in spirit and verity. He is not, neither will be worshipped in this mountain, and that mountain; but he will be worshipped in spirit and truth, joh. 4. 21. His religion seeketh not this outward pomp. So when I look to these men that have brought into Christ's Church this outward vanity, I am compelled to say, that the deceivers of the world have turned Popery. Christianisme into judaisme; yea into Gentilism and Paganism. Fie on them; I may say to them, as Paul said to the Galathians chap. 3. 1. O foolish Galathians, who hath bewitched you? So I say, O foolish man! when thou hast begun with a spiritual thing, wilt thou end in a fleshly thing? thou shalt never see heaven, if thou make such an end. The Lord began with an outward thing, and ended with a spiritual thing: but thou wilt begin with a spiritual thing, and wilt end with a fleshly and outward thing. O thy end shall be damnable! To go forward, he insisteth upon this circumcision made without hands, & he defineth it in plain words, that thereby he would make them understand these spiritual things (for it is hard to cause a natural man to understand spiritual and heavenly things) he saith, it stands. Wherein? In a putting off, in an uncloathing of thee, as one would cast off his coat or shirt: so the circumcision that is not made with hands, standeth in this; thou must cast something from thee. He maketh it not to stand in the outward cutting off of the outward skin, but the inward circumcision of a foul heart: the clothes that it is clad with, they are pestiferous, and they must be torn and thrown off, that thy heart may be circumcised. For I tell thee there was never any one more surely clad with infected apparel, than thy heart is enwrapped with the botchie corruption of thy nature. And if thou keep it on, it will infect thee, and steal thee to death & destruction before thou be aware. But to come to this garment, the Apostle tells thee what garment and clothing it is that thou hast: first he calleth it a body, it is a body, than a massy lump: this is a borrowed word from the body of man. So the garment wherewith thou art clad by nature, and which must be shaken off of thee, if thou wouldst be saved, it is no superficial thing. O vain man! Our natural corruption no light or superficial thing. thou thinkest it a superficial light thing. No, it is a body and a lump, with all the dimensions thereof, length, height, breadth, and deepness: yea thou art not able to find out the deepness thereof. Thou mayst indeed feel the deepness of thy body, of flesh, and bones: but thou canst not find the deepness of thy heart. For as thy soul is compassed with thy body, even so thy heart is compassed and clogged with an heavy lump, heavier than the whole earth. One sin is heavier than the whole earth: no marvel then if thou be drawn to hell, if thou be not relieved. Now let us see whereof this body is. He calleth it a body of sin. O stinking nature! Then (brethren) ye see the arraignment of nature, a body not of flesh, blood and bone, but of sin, and of all sorts of sin. Wilt thou look into thy heart? thou shalt see it full of foul stinking cogitations, and affections. And if thou hadst any smell of it, thou wouldst stink Natural corruption how unclean a thing. in thy own nose. I forbear to speak of the outward effects, as foul speeches, and the wicked deeds of the hands, which return to the heart again, and makes up the stinking body. The heart of man is drowned in the sink of sin, and if thou relieve not thyself, thou shalt be drowned in sin. The world will not believe this, nor yet learn this lesson. In the next word he calleth it, the body of flesh. wouldst thou have the original of sin? it is called flesh, not this outward body that thou bearest; but an inward hid thing, and stinking corruption that is run through thy whole soul and body, and infecteth them; so that there is not an inch of thee free. So you see the wellspring of this sinful mass; it is not outward; it is within thee that aileth thee; the seat of it is in the heart, and occupieth the depth of it, and no part thereof is free, and it spouteth out vehemently this foul stinking venom of sin, as ever thou sawest any spout, spout out water. So that if thou grow not in regeneration, thou shalt grow in sin, which poisons thee day by day, till at the last thou drop down like a poisoned body. Therefore root it out, and dig it up: let this be thy occupation night and day, as Kill sin, or else it will kill thee. thou wouldst be saved, or else it will destroy thee. So thou seest this garment, this body wherewith thou art so clogged must be cast off; otherwise of necessity thou must be a firebrand of hell. In the end of the verse he taketh up that which he hath spoken in one word, I mean (would he say) by this of casting off the body, nothing else but that circumcision of Christ: that is to say, not only that, that he suffered in his own flesh passive, but that this is made by him active, as we speak. Then note shortly, that all this, of putting off this foul garment, is not by the hand of man (all the men in the world cannot get their hand into thy heart, to pluck off this foul stinking garment) he may open thy breast, and pull out thy fleshy heart; but there is no hand that can pull off, and draw out that foul heart, but only the hand of Christ jesus. Therefore if thou wilt be freed of that mortality, crave his hand to pluck Christ alone doth circumcise the heart. off this garment, and cry, O Lord, put in thy hand, and pluck this foul heart away: fie on it, it stinks in mine own nose. When he hath thus spoken, he leaveth us not so; but maketh it plain, showing the manner how this is brought about. Thou must not dream of a gross fashion; for the manner is spiritual. In old time a man would have put to his hand bodily; but jesus Christ puts to his hand spiritually. Now the circumcision of jesus Christ standeth in a conformity What the circumcision of Christ is. and likeness between Christ and us. This likeness stands in two points; first in the likeness with him in death and burial: thou must die, I tell thee, thou that wouldst be made like to Christ thy head: Secondly, it standeth in a conformity in life, and in rising again to life; and truly thy life shall be more sweet and joyful, then ever thy death was sour and heavy. But he beginneth at his death, his words are, being buried. Burial presupposeth death: no man is buried but he that is dead. Then understand how thou canst never live with To be buried with Christ in grief for sin. Christ, unless thou die with him: think not that ever thou shalt rise, except thou be first buried with him in grief for sin. Well, well, wanton companions, bury your hearts in tears and holy repentance. Repentance if it be holy, is thy burial; for who ever rose except he lay down? Can a man rise from death to life, except he were first dead? Canst thou rise to that spiritual and eternal life, except thou be first spiritually dead? It must be the death of this body of sin, of this body of flesh that is within thee, that must bring thee to this burial of Christ. Couldst thou never sigh for thy sin? then wast thou never at death's door; nor dead with Christ. And except thou sigh continually day and night for thy sins, and die to them, and every one of them, how canst thou say thou shalt rise with Christ? Art thou a murderer and greeuest not for it, so that thou abstainest from it? then thou diest not, and shalt not therefore rise with Christ. Art thou an oppressor, and repentest not? then thou diest not, neither shalt thou rise with Christ. Art thou an evil speaker of thy neighbour behind his back (as this land is full of such people, who think it no sin) and sorrowest not? thou never wast dead with Christ, neither canst rise with him. O the villain, that will please himself in this sin & the rest, and yet will imagine to rise as well as the best men to life in jesus! But O fool! thou art altogether vain, and thy cogitations are mere deceits: for Christ will not be a Saviour to any but to such as die with him, mortifying their sins. If thy burial be not with him, thou shalt never rise to spiritual life with him. Thou mayst indeed rise, but not to thy comfort: if thou be not buried to sin in some measure in this life, there shall be no resurrection for thee to that life which is in the heavens purchased in the blood of Christ jesus. Men think not hereof; and those that never mourn for their sins, do suppose that they shall rise laughing. The promise is made to them that mourn: Blessed are they (saith Christ) that mourn (to wit for sin) for they shall receive comfort, Matth. 5 4. Men think they shall come to heaven before their feet be cold, and yet they delight themselves in their sins. Nay, go thy way, crucify thy sin and thyself to sin, or else thou shalt never see heaven nor come to glory. Would to God this were as well felt as it is known. Now the means whereby this dying is wrought, is Baptism, instituted by jesus Christ, that put away and abolished Baptism not only representeth the crucifying and burying of Christ, but also is powerful in the baptised in the whole course of his life. Circumcision, and placed Baptism in steed thereof. I will speak somewhat of Baptism, but as it concerneth the matter we have in hand: It not only representeth the death and burial of Christ, and as oft as thou seest it, so often thou seest, or at the lest shouldest see jesus crucified and buried: it hath not only the naked representation hereof, but the virtue of that death and burial. It crucifieth the body that is baptised: it burieth the old man: it is the very power of God, to the mortification of thy sinful nature: and the Lord is powerful in it, not only at that instant when thou art baptised (as the Papists say) but also continueth so in thee in the whole course of thy life. Thou thinkest it is but for children only: nay it is even for old bodies also: and if thou keep it in thy sight and remembrance, thou mayst be persuaded that the Lord will work most assuredly thy mortification, as long as thou livest. Therefore neglect not thy Baptism, as thou wouldst go forward in the mortification of thy sin, and think ever and The use of baptism in our whole life. say: O Lord, I was baptised in thy name, Lord let it not be gone out of my mind; make it powerful in me to the mortification of sin: and it shall have force even in thy very death. I speak this because men think there is no more required but an outward show: but if thou knewest the force and powerful working of the Lord, thou wouldst remember thy Baptism, even as long as thou livest: and if thou didst find it to have any working in thee, thou wouldst reverence it more and more. And so much for the first part of the likeness of jesus Christ. Then he proceedeth to the second part of this conformity that is by Baptism; In whom ye are also raised up. This followeth upon the other, as the Apostle Rom. 6. 5. proveth this consequence, where ever this burial goeth before, all the world cannot stay thee from life. Thou that findest any mortification of sin, assure thyself of life: but if thou find not the death and burial of sin, look not to find life. And I say more, there shall be no deferring of time, for thy comfort, as if thou shouldest first die a long time before thou rise to jesus Christ. Indeed the last resurrection shall be in the last day: but I say When the life of God gins in us. thou shalt begin no sooner to die to sin in this life, and find any compunction and heaviness in thy heart for it, but with the death of sin and the burial and slaying of it, immediately shall come life. This life breaketh up through death, and joy breaketh up through sadness, all heavenly joy riseth up through an heanie heart: so that thou shalt not feel joy unless thy heart be pressed down with the heaviness of sin. And this joy, as Peter 1. Epist. 1. 8. saith, is unspeakable: so that when a man is sighing most for sin, drawing sighs from the bottom of his heart, than the quickest and sweetest joy ariseth: but when thou art laughing and singing, there is no such thing as joy at thy heart. Wherefore should I speak of these things? Only learn this, to be sad and to sigh for sin, that with it thou mayst get some joy of thy heart; which is an earnest penny that thou shalt be filled with it, at the sight of that glorious majesty. Now to go forward: How is this resurrection wrought? Even as death was wrought by Baptism: for as it representeth the death of Christ; so, so often as thou seest Baptism ministered, thou seest in it the resurrection of Christ. Yea, and it raiseth up the body of him, that is baptised, to life, by virtue of the resurrection of Christ, who is also manifested in Baptism. Immediately and in one instant, the Lord will work two contrary things; he will cast thee down to hell, and then in the same moment he will raise thee up to heaven. And Baptism hath this force continually, so long as thou livest, if so be thou remember it, look for the virtue of it to the last hour of thy death. In the words following, lest they should have thought this sign of Baptism should have had this force (as we say, virtute operis operati) to have buried sin and quickened a man again, without any more; he joineth, by faith, not only by Baptism: as if he would say, we are buried to sin, and raised Faith required in baptism to apprehend Christ and to receive virtue from him. to righteousness; but this great work is wrought also by faith: so that if thou have not faith apprehending and taking hold of God, if thou send not faith to heaven in the ministery of the Sacrament and the word preached, and if thou want faith to apply grace to thee, the Sacrament and the word preached shall never do thee good. And if thou get not this faith at one time or other, this Sacrament shall be a seal to thy damnation, and the word preached shall aggravate thy judgement. So if there were no other place to condemn the Papists error of opus operatum, this place were sufficient to condemn it: for Opus operatum. the Apostle meaneth plainly, that Baptism hath no force without faith, and this Gospel hath no power to thy salvation without faith. Away then with that erroneous doctrine of these vain babbling fools of opus operatum. It is divellishnes and lying. In the next words he showeth the object of faith: It must lay hold upon something: for faith is an holding fast: an hand that taketh hold apprehendeth something. It is an anchor cast out, to hold thee by: so this faith must have some object to lean upon, otherwise thou wouldst be dashed on every side Object of faith. with each wave, till thy ship be broken. What is then the object of faith? The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an effectualness. The Apostle to the Ephesians chap. 1. 19 taketh it to be the effectualness of the strong power of God, that must be the thing to stay thee, that must hold thy heart that it fleet not, nor flow not here and there: that which thou must rest upon, must be nothing else but the power of God, the efficacy of the strong power of God. Thou must not lay hold upon Angels, Saints, or upon Princes in the earth; thou wilt be beguiled: yea thou and they (going about so to uphold thee) will both to hell together. Therefore suffer not thyself to be deceived with an opinion of them. I dare be bold to say, that if the Angels and Saints would take the honour that the Pope and his Clergy Invocation and worship of Saints and Angels. would give them, they should all go to hell, and leave the joys which they now have. So the stay of thy faith, and that which thou must apprehend, is the mortification of thy sin; and thy quickening to newness of life: it must not be by the mediation of man or Angel, or of any Saint glorified; but by the only and immediate mediation of jesus Christ; there only thou gettest that spiritual power that quickeneth thee to life. It is easy to slay a man (and men now a days think slaughter but a sport; yea and rather then they will not slay, they had liefer go quick to hell, as they use to say) but the slaying of sin must be only by the power of God: Sin must be vanquished by faith, and without faith thou shalt never mortify sin. Therefore continually put out that hand of faith, and pluck down that power of God, for thy salvation, & ever cry for this hand of faith. Draw, draw, spare not; for there is no want in him. That well of his effectual power will never wax dry, and this blood of Christ will never dry up, all power is through that blood of Christ. Then first by a true faith lay hold upon Christ on the cross; and then sitting at the right hand of the Father: and so thou shalt never departed with him, till thy glorious resurrection be accomplished. When he had spoken of God, when he had said, through faith of the effectualness of God; then he subjoineth: Who raised him from death. Having once spoken of that God who is so effectual, when he nameth God he leaveth him not, but he subjoineth some glorious description of him; so speaking of him here, he describeth him first, in respect of Christ and his resurrection. Secondly, in respect of raising of the Gentiles. Thirdly, in respect of the abolishing of the law, and quickening of the jews. And in respect of Christ he saith: who raised him from the dead: to wit, by the effectualness of that strong power that is in him. The first that ever he raised by that power, is jesus Christ. And therefore he is called the first borne of the dead, chap. 1. 18. For this resurrection from the dead, is first by decree afore all times, and then in time it begun at Christ, who was that lamb that was sacrificed from the beginning, and gave grace to all other sacrifices; so that they in his sacrifice Resurrection following regeneration, and both depending on Christ. were accepted of God: and then his resurrection is derived to all them that do, or ever shall rise hereafter in Christ: for they that are not in Christ, have no resurrection for them, because there is no regeneration for them in this life, and consequently no resurrection for them hereafter. It is true, that by virtue and power of that Godhead, the most wicked and unregenerate shall rise; but they shall not rise in him, that is, new creatures, who before in this life were regenerated, and live the life of Christ. There shall be no such thing, to follow them in their resurrection. Again, you shall perceive in the writing of the Apostles, when he would set out that all-sufficiency of God, and his mighty power, he delivereth it by the effects, for thereby it is known. Now what an effect chooseth he? not the creation of the world, for he leaveth that, and maketh choice of the raising of jesus Christ: as though the all-sufficient mighty power of God, had never been so powerfully declared, as in the death of jesus Christ, & his resurrection. Read in the Epistle to the Ephesians, chap. 1. 19 20. where you shall find this manifestly proved, how God showed this his power when he The greatest power of God manifested most in Christ's death and resurrection. raised up jesus from the dead, and placed him at his right hand, Rom. 1. 4. There was never such a power uttered as this was, in raising Christ from the dead. What can be the cause of this? Is it not a great power to create a thing, and to create all things of nothing? jesus was something lying in a grave. I answer, that that power was so much the greater, in respect there was never any so humbled, as jesus was; so compassed with the bands of death as he; so that by losing of those bands, there must of necessity appear the greatest power that ever was, or should be: for the strongest bands require the mightiest power to lose them. There were never bands so strong, as Christ God equal with his Father was bound withal. As for thee and me, the bands of death wherewith we are or shall be bound, they are but gentle, and it is but an easy matter to bind any of us. Never any was bound as jesus; and therefore a stronger power is required to raise him, then to raise any of us. Well, the Lord he raised him up by the efficacy of his great power. Now he being raised, who was bound in such strong bands, despair not thou, but take thee comfort and say; My Lord, when he was bound with a strong power, God raised him: therefore it is an easy matter for him, when I am dead and laid in grave to raise me, in respect of him: if he did raise Christ with his whole hand, he will raise me with his little finger. But (beloved) learn if by faith thou be not bound and joined with him in his death and burial (for thou must be conjoined with him in his death, and thou must lie as it were under him in the grave) if thou be not so conjoined, thou shalt not rise with him. But if thou be bound with him by faith (as I have said) as he rose, thou shalt rise, and thou shalt be pulled up out of that grave with him; otherwise when the Lord raiseth him, thou shalt lie still. Then seek faith in jesus, and that blessed conjunction with him through faith: stick by him in death, and in the grave; and let him not be raised without thee: fix thy heart to him, and assuredly thou shalt rise with him in that day, and he shall pull thee out so glorious a body, as that then he and his father shall take pleasure in thee, and thou shalt reign with him for ever and ever. Now to this powerful God that raised this Lord jesus, with the holy Spirit, be all honour and dominion, Amen. THE SEVENTEENTH LECTURE UPON THE Epistle of PAUL to the Colossians. COLOS. Chap. 2. vers. 13. 14. 13 And ye which were dead in sins, and in the uncircumcision of your flesh, hath he quickened together with him, forgiving you all your trespasses: 14 And putting out the handwriting of ordinances that was against us. REmember (brethren) the last day we had in hand the circumcision not made with the hands of man, but standing in a putting off of the body of the sins of the flesh, he took it up in one word, and termed it the circumcision sum of the last Lecture. of Christ, that is, an inward circumcision made by him, and by his virtue. Now to make this more plain, he insisteth in the next verse on the circumcision of Christ: and he made it to stand in a conformity between Christ and us, that as Christ after his death was buried; so we should be buried with him, that is, our old man and the corruption of nature should be buried with him. Next, as after his death and burial, he was raised up to life; so we being dead and buried to sin, should rise up to newness of life in him. Now this is obtained not by the Sacrament of Baptism only, but by faith laying hold on God and his mighty power. After this, when he had spoken of the effect of this strong power of God, he abides on it, describing God himself & his omnipotent power. The description ariseth of the effects that proceed from him. The effects of God's power. You have heard the first effect: it was in raising Christ from death; in which work the power of God chief appeared: there was never a work that God wrought from the creation to this hour, or will work to the end of the world; in the which so mightily appeared the power of God, as it did in the raising of Christ; because there was never a creature so humbled, and so bound with the bands and dolours of death as was jesus Christ. Now in this that we have read, presently followeth the rest of the description of God in his power; and first we have his The second effect of God's power description from the second effect and work of his power. It is the quickening of the Gentiles (that were dead with jesus who was first quickened) namely the Colossians, to whom he writeth. Then followeth the third effect, the quickening of the The third effect. jews that were as well dead as the Gentiles. But to speak of the quickening of the Gentiles, and namely of the Colossians, and so to come to the words, he saith, And you, that is, you Colossians and all the rest of the Gentiles, when you were dead in sins, and in the uncircumcision of the foreskin of your flesh; then he quickened you, and raised you up from the death, that ye lay in, with him, meaning jesus Christ, whom he raised up first, and that in this order. He hath freely forgiven you all your sins, these are the words. Now (brethren) this is to be considered; he setteth not down the quickening of the Colossians, and of the rest simply; but he setteth it down in a comparison with their former estate, wherein they were before their quickening, calling them to remembrance that before they were quickened, they were dead, life followeth death: the first gate to life with jesus, is to be dead with him; so it behoved, that before they were quickened they should be found dead. Now in the comparison and example set down here, mark first, it is the will of God, whatsoever grace he giveth us, we do much esteem it; and if he give thee life, he will have thee highly account of it. The spiritual grace that is gotten in jesus Highly price the least grain of the grace of Christ. Christ, it cannot be highly enough thought of in the heart of man. For when thou hast put it in a balance, with all earthly things, all is nothing: the least grain of this spiritual grace gotten in jesus Christ, is worth them all. Therefore the Lord that giveth thee it, will have thee to make much of it. Now the way, to weigh aright this heavenly life received in Christ, is this: to cast thy eye back and look over thy shoulder to that death wherein thou latest, before thou gottest it: look what thou wast before; look whether thou wast dead or quick before thou gatest this spiritual life. And therefore there is nothing more required than a sanctified memory in a Christian. Remember wealth and woe, both good estate and ill what ever it hath been. Now look to the working of God; for rather than his own elect shall be forgetful of their former estate, of their death they lay in before they got life; he will make the very stink of their sinful nature, whereof they have yet a remnant: he will make it I say, to strike them in their nose, and make them feel that stinking savour. For he keepeth still the remnant stinking The remnant of sin in the regenerate, what use is hath. in them, that they may remember what estate they were in, before they got this life in jesus Christ: that they might remember the life they have gotten to be the sweeter. Nay mark it, thou shalt never feel the sweet odour of the life in jesus Christ, except thou feel the stink of thy nature. And if thou take a delight to look into thy own nature, and think it delicate, thou never thoughtest what grace meant; yea thou shalt never account of it: but once tasting of the life of jesus and the sweetness of it, than thou shalt abhor that stink of nature wherein thou before delightedst. For when once thou hast tasted of that sweetness, for all this world thou wouldst not return again to that death of sin, wherein thou livedst before it was taken away by the quickening power of God. But to insist upon the words. When ye were dead, as if he should say: ye Colossians did imagine that you were quick; but I say ye were dead, not only ye, but all the Gentiles were dead. Then (brethren) ye may see, a man if he were never so quick, being out of Christ, he is but dead, as Paul speaketh of the wanton widow, 1. Tim. 5. 6. and the quicker thou thinkest thyself, if thou be out of Christ, thou art the deader. But here is our misery, we feel not that we are dead: alas these miserable creatures that wallow in sin, they have dead bodies, but they feel it not; and certainly there is no man that getteth the sense of the bitterness of that death, or that loathes and is squeamish at the filthiness of his nakedness, until he be in Christ, and until he feel the sweetness of the life of Christ, he The sweetness which the faithful feel by Christ, in their regeneration. never knoweth himself to have have been dead, or under the power of death. And therefore whatsoever ye be, which he dead without jesus, strive to get a feeling of the sweetness of that life which is in him. I do promise thee if thou do it, thou shalt have the bitterness of thy nature taken away, otherwise thou shalt never possess a contented heart. What a death this was he expresseth when he saith; which were dead in sins: there is the first cause of this death, sins and trespasses, that is, all the actual sins of their life, all the foul thoughts of their heart, all the profane words of their mouth, all unruly actions of their hands, all these be understood under this word sins, in the plural number. Then (brethren) this word importeth first, the kind of this death Death in sin. that man lieth in before he be in Christ; it is not the death of the body. In the body thou wilt seem to be quick enough, when as thou art but dead; but this death it is the death of the spirit; it is the death of the soul: for when thou goest on in sin, thou dost nothing else but stick and gore thy soul: and beside in the end, thou wilt slay the body also: so as if thou continue in it, it shall never leave thee till it slay both soul and body for evermore. Thou mayst be a wanton harlot, and a cruel murderer; but yet take thy delights howsoever thou wilt, promise thyself as great assurance of life, comfort and joys, as thou canst imagine; yet thy perseverance in sin shall slay thee with death in this world, and in that to come: For the wages of sin is death, Rom. 6. 28. Then this cause of death importeth not only that this death is spiritual, but also it importeth that it is a death exceeding sore, and withal the dissolving of this very body into powder and ashes. Death in general is nothing else but the depriving of life. A man is said to be dead, when he wanteth life. Now these sins which he speaketh of here, do deprive thee of the quickest and sweetest life that ever was: and what a life is it that sin depriveth thee of? even the life of God, the best life that is, or can be. Woe is thee that ever thou gottest life in the body, if thou want this life of God, that thou mayst live with jesus Christ for ever. Yea woe is thee for evermore, that thou sawest either Sun or Moon, if thou want the life of God in jesus Christ: and there is nothing but sin that can deprive thee of it. And further, it not only bereaveth thee of life, but it maketh thee guilty of eternal death both in soul and body. Thou hast these two Two advantages sinners have by sin. advantages, delight in sin as thou wilt; sin ruling in any man, so long as he liveth without jesus Christ, remission of sins, and sanctification, it excludeth the life of God from him; and more than this, it holdeth him poor miserable wretch under the guiltiness of everlasting death for ever. You will ask, how can a man be dead in sins? Is he not lively in actions? is he not counted the gallantest fellow in all the Realm, and the liveliest, that is the greatest swaggerer, that can commit most evil? Is he not counted the liveliest, that is the greatest murderer? I answer thee, the quicker he is in murdering, in adultery, and such like, the more is he dead: because first he wants the life of God. And further, all these are but dead actions, dead works coming from a dead man, and they are as it were a stinking savour from a filthy carrion: so these men, trim them up as you will, they are but stinking carrions. O thou murderer, thou defilest the heavens, the earth and the air! O thou harlot, thou defilest all the house and the bed thou liest in! Thou oppressor, thou defilest all the world, though thou wert an Earl, a Duke or a King, thou art a dead stinking carrion worse than a dead dog. To come to the next words, he ascendeth to a higher ground of this death, and he saith; they were dead not only in actual sins, but they were dead in a sort of sin that did cleave faster and nearer to their ribs. You were dead (saith he) in the uncircumcision of your flesh, that is, in your original sin. He setteth down this, by an allusion of the foreskin; the Gentiles uncircumcision was a sign of their original sin, which Original sin. was inherent in them; as circumcision was a sign of the taking away of the same. Then the cause of thy death in body and soul, is not only these actions that pass away (as when thou hast murdered, the action goeth away, although the guilt remain: for the action that passeth, it leaveth upon thy back a guilt which shall bring down damnation upon thee.) The cause I say of thy death in body and soul, is not only in these fleeting actions, but the grounded cause of it is original sin, the sin conceived in thy mother's womb. Thou art borne in sin, and it sticketh fast to thee: and therefore it must follow, that seeing the cause is a sticking and biding cause, the death must also be abiding death. I called it before a sore death: now I call it an abiding death, & that greatly increaseth the misery. You know that a disease natural that cometh of any vitiosity of nature, as of the birth, so many as have that disease it doth still accompany their body: It may well be that they get it mitigated, but they cannot fully cleanse it: They may procure a relenting of it, but never be able to take it away. And therefore this death having the ground in that foul feed that thou art conceived in, by the generation of all thy forebeers, it will pass the power of the world to get it away. No, the Angels of heaven will not be able to relieve thee of it: nothing will free thee of it, but grace, which is contrary to that corruption of nature. You know the proverb, That which is bred in the bone will hardly be driven out of the flesh. It therefore thou wouldst be cured of this rooted evil, thou must cry for grace, and say; Lord send thy spirit of grace into my heart, to rid me of this corruption of nature. It thou cry not for this night and day, yea and find it in some measure working in thee, thou shalt never be relieved. Cry therefore and say, Lord, I was conceived dead, I was borne dead, I A good prayer. am every way dead: send thy spirit of free grace, and free me of this death that so sore settleth upon me, that I may once enjoy that life of jesus. Cry this way night and day, and all thy time; and then I assure thee thou shalt find deliverance, and shalt taste how sweet the life of jesus is. And this for their former estate which is miserable, being out of Christ jesus. Now followeth the estate in Christ: He hath quickened you, that is, the father hath put life in you. It is a quickening when death is expelled, and life cometh in his place: but what a life is it that we receive in Christ? Would to God we could meditate upon this life that is in Christ, you shall know it best by this; what a death wast thou in? It was a spiritual death, both of the soul and body, standing in the want of the life of God. Then this life must be spiritual also, even the life of God, that thrusts out that death, that is, that corruption, and fruits of the same. If thou have this life, though thou wert dying bodily, thou wilt be living in thy soul; and when thou art dead, thou shalt be living: this is the advantage of this life of God. But if thou want this life dying, thou shalt be only dead and nought else: and woe is that man or woman that is only dead. 2. Cor. 4. 10. Paul speaking of himself saith, Every where we bear about in our body the dying of the Lord jesus, meaning this dying in the body, but yet (saith he) the life of jesus is manifested in my body: that is, in dying bodily, I live spiritually. And vers. 16. The more that the body died, the more he was renewed daily. Paul felt this in himself; dost thou not feel this natural life wearing away, the strength of it decaying daily? Strive them with Paul, that with the decay of the one, thou mayst feel the growth of the other in thee; and woe is thee, losing the bodily life, if thou get not the growing of the spiritual life. But if thou dost feel it, keep it well; otherwise thou shalt die everlastingly. He saith not simply he had quickened them, but he saith, he hath quickened them with him, that is, with jesus Christ, in this order: First he raised Christ from the dead: then with him he beginneth their rising here in this life, which shall be accomplished in the second resurrection that is to come. If ye will consider these words, they import three things: First, there is none quickened alone; so as if thou be alone Three things in our vivification to be considered. and separate from Christ, think not to live, conceive not to get the life of God; and therefore he saith, he hath quickened you with him. The second thing is, there is no man that is first quickened in order, but Christ is first quickened, and thou comest in the second room: thou canst not get life before him. The third thing to be considered in this place, is, no man getteth life from God immediately; for first he giveth life to Christ; and thou being in Christ, thou drawest a portion out of him. He hath the fullness: if thou be joined with him, thou drawest out a share of life, where by thou dost live. And therefore take this admonition; Wouldest thou have life? stand not alone, but join with thy head Christ, and then with the body: for if thou be not a member of this body (though it seem ignominious to thee) thou shalt have no life in thee. Creep then unto Christ, be never alone, be ever in the society of the Saints. And if Christ be the head, then claim not to be the first to have life, but let jesus thy head be first; and then come thou creeping in to him; strive to be next him as much as thou canst: and strive not to be first; for he will be first in despite of thee. The last is, seek not to get grace and life immediately of God without Christ, as if there were any life of thy own without him: thou wouldst be deceived, & in steed of life the curse of God will fall upon thee. Thinkest thou that the jews which look up to heaven, and seek life without Christ; thinkest thou that they will get it? Nay, they get death in steed of life: but thou that gettest a drop of his grace (which is better than all the kingdoms of the earth) to refresh thy soul, that is parched, as it were, with the heat of sin, thou (I say) wilt get life in him; for all grace is in him: therefore seek for it in him. To go forward, he layeth down whereupon this proceedeth: It must be builded upon a ground, which is a remission of thy sins; which is in effect, the justifying of thee in jesus, accounting thee to be a just man, notwithstanding thy sins: saying, I pronounce thee a just man. Then briefly mark this, and look by what order thou attainest to life. This is the order to come by the life of God: first before ever thou get that quickening How to attain life. spirit (for it is the spirit that quickens) thou must have the blood of jesus. For there are two things that come from jesus, his blood and his spirit; think not to get the spirit before the blood; but seek the blood, bathe and wash that foul soul of thine. Wash and cleanse thee again and again in that blood shed on the cross, to the end that the guiltiness of thy sins being washed away from thy soul (for this is the virtue of that blood to all that believe) thou mayst get the spirit of jesus. For being once washed in his blood, than thou gettest that that is called the remission of sins, which are washed away Heb 9 14. through faith in the blood of Christ: and having got this free remission, the spirit will come and will pull out that root of bitterness, and dig it up by the roots: all the power in the The power of Christ's spirit. world cannot pull it up, but the spirit of jesus will do it; it will (I say) pluck up that root, and all the branches and members of it: howbeit he will not do it at once; yet he will do it by degrees. Then if thou wouldst have life, go on in this order, and say to God; Lord forgive me my sins in the blood of Two petitions. jesus; say not Lord quicken me, but say, Lord forgive me my sins, and take away the guiltiness of them in the blood of jesus. It is most certain that if thou have faith in the blood of jesus, thou must be forgiven. Then say in the second room: Lord quicken me, give me that spirit that may pull out this natural corruption, and put life in me. Come on in this manner, and if thou hast a faithful heart, it is not possible but thou mayst obtain remission of thy sins, and be quickened. Cry then continually, Lord forgive me, Lord relieve me of the death which I lie in; relieve me of this corruption, & put life in me, and all this through thy beloved son Christ jesus. For it will not be the life of thy parents that will make thee to live; cry to root out that poison which thou hast from thy parents. Our gentlemen think it enough for them, if they be descended of such a descent of people. Ha, ha, thou wilt die like a dog, if thou have no more: be never contented till thou hast gotten a new birth. For all they that will reign with him must have a new birth. It is impossible for thee to be one of God's children and of Christ's, and to have place in heaven, if thou be not borne anew again, by the spirit and water, as saith joh. 1. Epist. 5. 6. And so much for the second effect of the strong power of God. Now followeth the third effect in quickening of the jews: The third effect of God's power there must be something supplied in the text: And us, that is, the jews: so I shall stand upon these words where he saith, he hath put out the hand writing. Note. The order whereby the Gentiles were quickened, was the remission of their sins: but the order whereby the jews are quickened, is otherwise, before ever they gate life, there must be an hand writing blotted out: and if we look to it, the jews were more bound to death, than the Gentiles, because they had subscribed to their death, and that publicly in the face of the world. But to come to the words. We have to mark these things: first, who is this that blotteth out, and scrapeth away this hand writing. Secondly, what is meant by the blotting out. Thirdly, what is the thing that is blotted out. Fourthly, wherefore served this hand writing; he telleth it was against them, it served to their condemnation. I shall go through these four as time shall serve. As for him that is the blotter out, his name is not expressed, it is jesus Christ the son of God: for I see here, that which I noted Four points in the 14. verse. in the first chapter, the person is changed, he said it is God the Father that quickened the Gentiles: now he changeth the person. There is no fault in this: for that, that the Father doth, the Son doth: To let you see that all is common to the Father and to the Son, The Father worketh and I work, saith Christ, joh. 5. 17. Then what is meant by this blotting out? The word in the original signifieth a perfect scraping out, as it were of an obligation; so that there remaineth not behind any memory of that that is scraped out; there rests not one letter or tittle unscraped out. Then Christ jesus is made a Chancellor of the Father to cancel, to blot out at his pleasure, and as he pleaseth. He hath rend the obligation and drawn lines through it: so thou that wouldst have thy obligation canceled, get thee to him, for we have bound ourselves to him. Thirdly, what is that that is blotted out? The handwriting standing in ordinances, that is, in rites and ceremonies. Then it is the ceremonies or rites that be blotted out, which was an obligation of the jews, subscribed with their own hands. Now wherefore serveth it? He saith it was against us, not for us; it did us no good, but evil. It bound and tied us to death, and sealed up to us the guiltiness of death and damnation. He exempteth not himself from this death: he subscribeth it with his own deed. To make this plain, the jew in using of circumcision, he protested he had original sin, and so was guilty of damnation: in using of these washings, he protested and proclaimed, he was all filthy, and so guilty of the curse of the law, and so subscribed to his own death. How the jews in the use of the ceremonial law proclaimed their own guiltiness and death. And last of all in sacrificing, he protested he was sinful, and that he had deserved that death, which the innocent beast sustained for his cause: and therefore guilty of judgement and damnation, and so subscribed to his own death. Brethren, this was marvelous, the rites and ceremonies were figures of Christ, and served to lead them to jesus Christ, to see that blood of jesus in a figure, which washeth away the sins of the world. How is it then a handwriting against them? I answer, it is true if their ceremonies be taken as figures of Christ, they were no handwriting against them, if they had an eye to the body that is Christ, and sought not life in the ceremonies, but in the thing figured. But brethren, take them from Christ, take washings, and sacrifices, as a kind of religion without How the ceremonies were an handwriting against the jew. Christ, all was but a handwriting against them. And whatsoever jew he was that looked not to Christ in his Circumcision, in his washing and rubbings, and in sacrificing, that jew perished; and all his doings was but the subscribing to his own death. Now to come to the Apostle; he taketh the ceremonies as separate from Christ, and so they were a handwriting against them. He was a rare jew that used them with respect to Christ, but the multitude took them as a religion without Christ; and therefore the greater multitude perished. And so I say that outward ceremonies cannot save us. In coming to the Church think not to get life, except thy heart pierce into Christ jesus, all thy outward worshipping shall not help thee, but shall be an obligation to thy own condemnation, as the outward Ceremonies of the jews were to them a handwriting against them to their own destruction. And if thou abuse these Ceremonies which we have in religion, in preaching, Spiritual worship. praying, and outward meeting, I assure thee thou shalt not escape the judgement of God. And therefore beware, and never content thyself with the outward worshipping; fie on it all, if thou have not an inward worshipping in thy heart. Again, I see no man that goeth to hell, but before he go, he subscribeth to his own death. I subscribe with my own hand that I am worthy of death. The obligation passeth against thee either secretly or openly in thy own conscience; and then thy mouth shall be closed, and the Lord shall cast thy handwriting before thee, and shall say, Seest thou not thy own handting? knowest thou not that thou subscribedst this? And if thou wert an Emperor, thou shalt keep thy mouth close then, and go from him with howling and screeching. And therefore never rest as thou wouldst have life, till thou get that handwriting taken away. Thou wouldst be busy to get that handwriting taken away, which thou seest and knowest will do thee evil here, and that may trouble thee in thy person, goods, or lands; fie on thee that shouldest be so busied about trifles and vanities, and forgettest to take away this fearful handwriting: which if it stand untaken away, may do, and shall do thee more harm than the loss of this whole world can do. Seek therefore continually night and day to have this handwriting of thy sin and guiltiness taken away, as thou wouldst stand with joy in the presence of thy maker, at that day. To whom with the Son and holy Spirit be all honour for ever, Amen. THE EIGHTEENTH LECTURE UPON THE EPISTLE OF PAUL TO THE Colossians, beginning at the midst of the 14. verse. COLOS. Chap. 2. vers. 14. 15. 14 Which was contrary to us, he even took it out of the way, and fastened it upon the cross: 15 And hath spoiled the principalities, and powers, and hath made a show of them openly, and hath triumphed over them in the same cross. WE insist yet (brethren) on the description of God, and of the effectualness of his power. Ye have heard that he is described from his effects, the works that he hath wrought. The first effect and work in which chief the effectualness of his strong power uttered itself, was the raising Coherence. of jesus Christ from the dead: not by remitting him any sin that he had done, because he never sinned; but simply he raised him by his power. The second effect is, the raising of the Colossians, and generally of the Gentiles, when they were dead in sin, and in that uncircumcision of the flesh. But how? by forgiving them their sins: for there is no life, nor quickening of thee, but by the remission of thy sins. First that guiltiness must be taken away, before ever that spirit of life enter into thee. The third effect, that we entered into the last day, and now this day, we shall finish it, by God's grace, and it is the quickening of the jews, who had also as great need to be quickened, as the Gentiles had. And Paul confesseth his own misery, and wants, naming himself among the rest. But how? by putting away the handwriting that was against them: for besides the guiltiness of sin, they had subscribed to their own guiltiness: for so oft as they used the ceremonies of the Law, so often did they subscribe to their own condemnation. So that before they could be quickened, it behoved that this handwriting should be scraped out. It standing, there was no forgiveness to them: so their life is by taking away of this handwriting. But to proceed: the last day we opened these words: Having put away the handwriting of the ordinances that was against us: That is to say, having put away the rites and ceremonies of the Law (for Christ by his death abolished them all) the which rites were as an obligation or handwriting, subscribed by the jews against themselves, sealing the guiltiness of death and damnation for sin. Now to go forward in the text as it followeth, as God will give grace. Immediately after these words (mark every word, for they have weight) he subjoineth, which was contrary to us: he repeateth it again, but he took it out of the way, that is the handwriting of rites that was contrary to us, and made not for us: the Lord jesus took it out of the way. It lay in our way, and it was a sure stumbling block to us, and we were not able to remove it, nor to take it out of the way: but yet the Lord jesus, he taketh it out of the midst of the way. So ye see there is nothing but a repeating of that, that was spoken before: howbeit in other terms; he said before, which was against us: now he saith, which was contrary to us, all is one in effect. Repetition of a thing is not without cause: for the holy spirit never speaketh any word in vain. Thou and I may often spend words idly, but the holy spirit cannot waste one jot or syllable. The cause of this repetition is: Paul cannot forget the thing that he and the rest had done against themselves, and that that Christ did for them. O, if thou remembredst the benefits of God, once telling them over would Repetition not idle in Scripture. not serve thy turn! and it learneth thee never to forget that, that thou hast done against thyself, and that which Christ hath done for thee. By that that thou hast done, thou had dost been undone, if this that Christ hath done had not been done. Besides this, it serveth for the greater certainty of that that was done. He will force an assurance into thee, both that thou hast subscribed to thy own death, and also that Christ hath taken away thy subscription, that thou shouldest not doubt. Woe to that vain doctrine of doubting, and woe to Doubting. the doubting Doctors. The dolts will bid thee doubt whether Christ hath taken away that subscription: woe to such Doctors! If we will mark the words, ye shall see an opposition, that, that thou hast done jew or Gentile, it is against thyself: that, that Christ hath done, is for thee. This lets thee see, not only the jew but the Gentile, that thou art more beholding to Christ then to thyself: thou subscribedst against thyself; and if the Lord proceed upon thy handwriting, thou shalt certainly die. But jesus Christ hath put that subscription of thine out of the way: so that if thou be thankful thou shouldest love him better than thyself: for the greatest enemy that man hath is his own self: And therefore shouldest thou not love him better than thyself? If thou do it not thou shalt die. But not to leave the force of the word (for this word importeth a greater meaning than the other) the word of blotting The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, putting out. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to take out of the way. out was great indeed, ducere transuersas lineas, is a great word; but to destroy the very tables, paper, and all, and to rend it asunder, is more then both. Mark it; for it lets us see that his mercy is not halfed; he shows not a piece of mercy upon us. Men will halfen their mercy towards others: but jesus Christ halfens not his mercy towards us, but he perfecteth it. If he once meant to show mercy, he will not leave that work till he end it: and if he once mean to remit, he will not leave off till he have freely forgiven: for that that he doth, he doth it perfectly, to his glory and thy salvation. The Pope will make him to halfen his mercy. O vain doctrine! dost thou halfen the mercy of the Lord? thou art a liar; the mercy of The guilt of sin & the punishment both remitted in Christ. the Lord is perfect: so that when he remitteth, he remitteth both the sin and the punishment thereof. Now to come to the words that follow. In the last words he showeth how the handwriting is taken out of the way. It was not after so light a manner, as a man would take an obligation and rend it: but before it could be rend, it behoved the Lord to be crucified. Well (who would be hanged for another man's obligation?) and he being crucified, he taketh that obligation and naileth it to the cross, and rends it asunder. Now to make this plain, when jesus Christ was crucified, he was not crucified alone, but many things were crucified with him; and many things that same very hour were nailed to the cross with him: This handwriting of thine, thy indictment that would have condemned thee, thy sin original, thy actual sins, the death that followeth thereon, and hell, even all these were nailed to the cross with him: finally that curse was crucified with him; all died together, he died not alone: all depended upon his death, he died first, they followed. For brethren, the sins of the world were laid upon Christ; and for that cause he came into the world, to take them of the back of the world, and to lay them on his own back, as is said Esai. 53. 5. The Lord laid on him all our iniquities, tumbled them on him: so that when Christ was lifted up upon the cross, there was never such a lift lifted up. Take all the mountains and lay them on one person, and there was a heavier burden lying upon his back. For the wrath of God was lying upon him: who felt it? the jews? Nay the Lord jesus felt the weight of that fierce wrath; and he hanging on the cross all hanged with him, thy malediction, thy obligation, thy death and curse were on his back and hung with him. Therefore Peter in his first Epistle and second chapter, vers. 24. saith, that he bore in his body our sins, all hung with him. Now brethren, think ye that his burden was light? That handwriting of the curse of God for sin, thy sin and every particular man's sin, that believeth or should believe in him, their death and torments due to them, have they escaped Christ crucified on the cross? No, no, all were laid on him, and all were crucified with him, and the same nails that were driven into his hands and feet, were also really beaten into thy sins, and into that death due to sin, and they were driven through hell, the last torment for sin. But who did this? The jews had little mind of this; no not of their own obligation. Who was it then that crucified them? The jews nailed the Lord: but the Lord nailed them. The very death that jesus died was the nails that were stricken thorough The jews nailed Christ on the cross: but he him seize nailed our sins, the obligation, death and hell to that his cross. that obligation, and the sins of all the believers, to the utter overthrow of all things that before had offended his father in the elect, or that should offend him thereafter. For in that he died, it was not for sin done before alone, but for sin also that after should be done by any of his elect: for he is the mediator that taketh away the sins of the world for ever and ever: as he was the lamb of God that was slain from the beginning. O then let never that powerful death of jesus go out of thy mind, as thou wouldst be saved, and have comfort in the day of thy death! The Lord jesus in his death was the most blessed agent that ever was, the very death of jesus slew all the sins in the world. Now to go to the next verse. To the end that they should not doubt of the destroying of the hand-writing, the Apostle telleth them what more he did, when he was on the Cross, that seeing the greater thing they should not doubt of the lesser: for he that can do the greater, he can do the less. What did he? He took all the devils in hell, he disarmed them, he spoiled them, and led them in a triumph like slaves, with their hands bound behind their backs, and he mounted upon the cross, as upon a chariot, triumphing over them, and that is more. Now to understand this the better, we must understand there were two things against us (howbeit he speaketh of the jews, yet all may be drawn to us generally) first there was thine own hand, it stood untaken away: then there were powers and principalities and devils: there was not one devil but he Two things against us all. was against thee, accusing thee upon thine own obligation. There is his obligation (saith he) how can he escape judgement and condemnation? And they never cease to accuse thee, yea within thy own conscience, and they make it to condemn thee. Now what doth Christ? He taketh thy obligation and all that may be laid to thy charge, and abolisheth it; and then he turneth to the accusers and fighteth with them, disarmeth How vainly vain men speak of Christ crucified. them, and leadeth them captive in a triumph. O would to God we could weigh the mercy of God O vain body! it is but a word to thee, that Christ was crucified, as if thou wert speaking of a hanged man, so vainly thou speakest of Christ's cross. Then this I mark generally. I see jesus Christ, when he was on the cross dying, he was the most occupied that ever was in any action: thou when thou art dying, thou dost no more, but jesus Christ when he was in dying he wrought and sought most busily. So that the death of jesus was ordained for the abolishing and destroying the adversest powers in the world, thy sin and hell, and whatsoever was contrary to thee and thy salvation. Brethren, the argument that the Apostle useth, is from the greater to the less: he hath spoiled the principalities and powers; therefore concludeth he, be assured he hath taken thy obligation away. When thou hearest this, doubt not but thy sins are forgiven thee; the one thing is the smaller, the other is the greater. When thou seest the devil rageth not in the world, when thou seest his dominion impaired: An argument to assure us our sins are pardoned, because that Satan and sin do not reign in us. make thy vantage of it, and say, O my sins are forgiven! For be ye assured, if there were not remission of sins, the devil would reign and rage: and therefore this restraining of him, is a sure argument that thy sins are forgiven thee. For if thy hand writing were not rend, he would reign in thee, as he reigneth in such men as rage's in their wicked lusts of adulteries and murders. Thou that art exercised in thy pollutions and murders, and such like; thou hast no warrant that thy sins are forgiven thee, for as yet the devil reigneth in thee. Seek therefore to this Lord jesus, and the virtue of his cross, that the devil reign not in thee. O miserable is that creature whatsoever it be, that walketh in sin, whatsoever it be, thou mayst be assured: for that handwriting of thy curse, standeth as yet against thee, and will condemn thee in that great day. It will be dashed in thy teeth to thy shame and confusion for ever. He saith, Having spoiled. The word is stripped, taken off all that clothing of theirs. Of whom? no small creatures, but of principalities and powers, that is, the devils, of whom one is stronger than all the men in the world. He were able to destroy all living men: and there are millions of them. O if thou knewest them, thou wouldst fear continually! Thou wilt look to a silly creature and wilt stamp upon it, but thou hast enemies above thy head, and if thou sawest them, thou wouldst take little thought of the enmity of men: look Ephes. chap. 6. vers. 12. This power of the devil is restrained only in the believers, for he rageth every day more and more fiercly in unbelievers towards the end of the world, as Saint john saith in the revelation, because his time is but short. Then it followeth: before Christ was crucified, the devils reigned as armed men, to the destroying of men. O how much be we beholding to Christ, that live now in these days, after this restraining of the power of the devils! Now brethren, it is a thing that one might wonder at: will ye compare him and them together? The jews spoiled Christ of his clothes, setting him up naked; what is he doing in the mean time? They are not so busy in stripping him, as he is in stripping the devils. They are stripping him, and he is stripping the Lords that reigned among them. And that ye may think the more of it, by the virtue of the stripping of him, and the pulling off of the clothes of him he pulleth off the armour of the devils. If Christ had not been stripped, he had not stripped them; by the over coming of him, binding of him, he overcometh and bindeth the devils: To learn you to account much of every particular point of the sufferings of Christ; for there was no point of it without a power to slay sin, and to slay the devil. The nakedness of Christ is stronger, than the armed devil is. And so much for this part. Then to see again concerning these principalities, since jesus Christ hath suffered, what are they? Naked creatures: I may speak it boldly, they are naked creatures, and this is to thy comfort. Think not but that thou must meet with him once, by day or night. It is his pleasure to have thy heart wrapped up, and to lull thee a sleep. Then this is thy comfort, when thou hast to do with the devil, thou hast to do with a naked creature, whom the Lord hath spoiled. But look to this condition: if it be so, that thou be armed with the breastplate of faith: that thou be armed with jesus Christ. Hast thou this? the devil is but a naked body before thee. He may well tempt thee, but he shall not overcome thee: yea, he shall not be able to dare thee: it shall pass the power of all the devils in hell to do thee harm. But if thou be naked and meet him without Christ, thou wilt meet with an armed man; he will draw thee here and there: and in very deed he reigneth like a Lion in every infidels heart: howbeit his kingdom be impaired; yet if thou be an infidel, he reigneth in thee like a Satan in unbelievers. wood roaring lion, and he will draw thee every way from one sin to another, till by sinning he bring thee to destruction. Ye see daily examples hereof in such miserable creatures that Ephes. 2. 1 suffer on scaffolds. Fie on thee that sufferest him to abuse thee as he will; he will abuse the murderer to wash his hands in the blood of his brother; he will abuse the harlot to commit whoredom; the oppressor to rage's in oppression, and so out of their open and horrible transgressions he bringeth them to destruction. Such is the tyranny of his kingdom. Fie on thee that knowest this, and yet sufferest thyself to be abused with him. Well, well; seek thy faith in jesus Christ to be clad with him, as ever thou wilt be free of this tyranny of the devil, of his tempting thee, and of his abusing of thee to commit sin ever at his pleasure. Thus much for the victory which the Lord getteth over these principalities and powers even while he is in crucifying. Now followeth that glorious triumph and progress, which he maketh in the sight of God and the Angels. The words are these, He made a show of them openly: in the original, he led them through openly, through the world, they looking on this side and that side. This manner of speech is borrowed from Orators that have used to set out glorious triumphs of Emperors in such speeches: it is taken from them and given to Christ: and no wrong done. Ye know the Roman Emperors, when they triumphed, they used to be honoured with many points of honour, and to be brief, the manner of their triumph was The Romans triumph. this: The Emperor himself was mounted on high in a glorious Chariot, and all the people assembled and stood gazing on him: and then the Captives were brought before him, their armour taken from them, and their hands bound: they were led foremost, and the Emperor followed. The Apostle alludeth to the same manner, in this triumph of jesus Christ. But to come to every word, he saith he led them through, as it were through a company of men and women. The devils are led through them: but this is that, that is to be wondered at; Christ is led to the cross bearing his own cross like a slave, and the Christ's triumph. people are gazing on him, and he is made a mocking stock: he is raised up upon that shameful cross, & dieth that shameful death. The Apostle turneth this over and saith, it is the devil that is led in chains; it is the Lord jesus that triumphs, and they are in chains: he goeth forward in glory, and they go in shame. This same turning over letteth thee see, that by When the devil thought to triumph over Christ, he triumphed over him. that leading him out to the cross so shamefully; he was shaming the devils of hell, and leading them captives in such sort, that if he had not been shamed, he could not have shamed the devils. In his shame he shameth the devils. Indeed it had been a smaller matter if by his glory he had shamed them: but this is marvelous, that with the shame wherewith they shamed him, he shamed them. Ye may see again, it is for our consolation to see the devils dejected. I showed you before that since that very hour that Christ suffered, the devils are naked: now as they are naked, so they are shamed, and they are without power: and so thou hast a great vantage over them. The devil blusheth when he seethe thee, his head hangs down. The dastard dares not look up to heaven; when thou hast to do with him, thou hast to do with a shamed creature, that is ashamed to look thee in the face: they are shamed creatures. O but note the condition! If thou be glorious in jesus Christ, if thou come out honourably in him, coming out in his glory, the devils will be ashamed to look on thee, they cannot abide the sight of thee. The very glance of thee will strike them blindfold. Indeed they may well push at thee, but they dare not come so near thee to hurt thee: but if thou come out against them, without the glory of Christ, in the ignominy of thy own nature, if thou wert a King (thou art but a confounded creature in thy own nature) he shall cast up his face, and he shall be glorious above thee (for he is a principality) and he will oppress thee: So blessed is that man, and that soul that is clad with jesus, and hath his faith in him: for he shall overcome the devil & find strength in the day of temptation. Cast Gorgon's head, or Medusa's: so many as did look on it were turned into stones, as Poets feign up jesus Christ as it were Gorgonis caput, the devil dare not look upon thee: but if thou appear in thy own nature, without Christ, lying in thy stink, he will boldly and fiercely set on thee. He will cast up his face & assail thee mightily, & he shall not leave thee till he destroy thee: for there is no mercy or pity with him, he is more cruel than a Tiger. Well, seek to Christ, as ye would be saved, and stand fast in the day of temptation. He led them through (saith he) openly. That is, in the sight of God, his Angels, and all the world, and these that stood about the cross. What avails a triumph that is done in secret? The glory of this triumph stood in that, that it was done so openly. I tell thee his cross was no more open than his triumph was; his glory was as open as his shame. But thou wilt say, who was this? all the jews and the nations about, saw him crucified ignominiously: who saw this triumph? alas, if they had had eyes they might have seen it. Whereto tended his death? but to the vanquishing of the devil: so the fault was not in the cross, bu● in them that they saw not. If there were no more but that title, jesus of Nazareth King of the jews, which Pilate would not alter, if they had taken heed to that title, they might perceive he was triumphing. But howbeit they all saw it not, yet I doubt not but there were some secret ones that saw it: both God and his Angels saw it; and Paul looking back again to the cross, he seethe that triumph. There is none of us, but when we look back to the cross of Christ jesus, we see in the cross a triumphing King, sitting in a triumphing chariot, this is Paul's sight, and it is the sight of every faithful soul. They see it and they feel it daily, and out of my sight it shall never go, nor out of thy sight that believest in the Lord jesus. In the last words he taketh up in one word, the triumphing He compares Christ's triumph with the Romans triumphs. over them: ye know the greatest glory of victory, when men triumph over their enemies, is to be set above them; and all the Roman Emperors never got so great glory, as when they got a triumph. But all is nothing to this glory of the triumph of our jesus: for he getteth the greatest honour, he getteth the triumph, which is worthily called a triumph. What is his triumph? The Romans got their triumph when they had oppressed men most unjustly, and so it was but a tyranny: but the Lord jesus triumpheth not, because he oppresseth this or that man; but he triumphs because he oppressed principalities and powers, that is, the devils. Never a Caesar overcame the devil; but the devil overcame them, when they were in their greatest royalty; so that the devil was leading them to hell fastest, when they triumphed most unjustly: but jesus Christ triumpheth after a just victory. The spoiling of them was most just, and so it passeth all the triumphs of all the Roman Emperors and Caesars. Their Chariots are not to be compared with that cross of jesus. So wouldst thou triumph with jesus Christ, and after a just conquest? Alas, alas, seek not to triumph over men, over this or that King, this body or that; over poor tenants to shed their blood, to wring thy hands in their heart blood as thou wilt. O villain, villain, stay! let not that King of Spain, that slave subjecteth to that beast of Rome rejoice, in that by his cruelty he triumphs over many nations. O thou wilt call thyself a Christian King! learnedst thou of Christ to oppress thy neighbour countries? No, if thou wert a Christian King, thou wouldst learn to oppress the devil, that reigneth over thee. But to leave them and to speak of this victory of Christ: thou that wouldst have a true triumph, seek to have the victory over the devil, that seeketh to triumph over thee, and that in jesus Christ: for without him there is no true victory. To end in a word: ye would marvel, if you look to this writing of this Apostle, and I doubt not, that men in this world, that know not what jesus and his cross mean, would scorn all this language: for the wisdom of God is foolishness to this world. What is this he is telling? He is speaking of an ignominious cross of Christ: and again, he is setting him up as it were a Caesar. There was never an Orator that spoke more highly of an Emperor, than he doth, speaking of the cross of jesus Christ. He is making a glory of an ignominy; and a Chariot of a gallows; a triumph of a man that is hanged. Brethren, this same speech of the Apostle (would to God we could see as he saw, it is a triumphing speech of a triumph) testifieth plainly, that he felt in his heart the power of the cross and A triumphing speech in the Apostle of Christ's triumph. death of jesus Christ, as he saith, Galath. 6. 14. God forbidden that I should rejoice but in the cross of our Lord jesus Christ, It testifieth that his heart was full of the power of God, and of the death of Christ; and that the obligation was canceled, and the devil undone; and by this effectual feeling, the mouth and the heart are opened. Alas, alas, he would not have compared the cross of Christ with the triumph of Emperors, if his heart had not felt the virtue of the cross of Christ. O then, seek a sense of the death of Christ, and the power of it! otherwise read not these words; for thou wilt scorn the Gospel. Again I say, thou wilt scorn the Gospel, if thou find not the virtue and power of the death of Christ in some measure sensibly in thy heart; yea and the wiser thou art, thou wilt ever account it the greater folly. Therefore as ever thou wilt account of it, and speak of the cross of Christ to thy joy, seek to feel sensibly the power of that death of Christ: for it is not like a common death. In the death of the man jesus Christ what was there? There was the life of the Son of God that quickened the death of the man. So that it is more powerful than all the lives of Angels or men that are, or that ever will be. So all tendeth to this: seek to find the power of that death, that thou mayst read it with joy, and hear tell of it with joy. And certainly, if thou shalt feel the power at the hearing and speaking of it, if thine heart shall leap for joy: it is argument for thee, that jesus Christ hath triumphed over death to thy salvation. To this jesus, with the Father and the holy Spirit, be all glory and honour for ever and ever, Amen. THE NINETEENTH LECTURE UPON THE Epistle of PAUL to the Colossians. COLOS. Chap. 2. vers. 16. 17. 16 Let no man therefore condemn you in meat and drink, or in respect of an holy day, or of the new Moon, or of the Sabbath days, 17 Which are but shadows of things to come: but the body is in Christ. THe purpose of the Apostle in all this place (beloved brethren) it is partly to exhort the Colossians to beware of false teachers, that had crept in amongst them; & partly to admonish them. Now, heretofore ye heard, he fell upon occasion into a fair description of God, and of Coherence. the effectualness of his power, which was from the effects: first from the raising of jesus Christ from the dead. Secondly, from raising up of the Gentiles, and namely the Colossians, who were dead in sins and in the uncleanness of their flesh, from that death they lay in. And thirdly, from the quickening of the jews, who had subscribed an obligation against themselves, sealing up that they were guilty of damnation. Therefore jesus Christ, the first thing he doth, is the canceling of the obligation, and putting it out of the way, by nailing it on the cross: then when he had done this, he turneth him upon the same cross, to principalities and powers, who are the devils that persecuted mankind, and accused them upon that hand-writing. He turneth (I say) to them, and fighteth with them, spoiling and leading them captives. Then having spoiled them, he leadeth them to their shame and his glory in the sight of God and his Angels, openly in a triumph, he sitting as it were, in his triumphing chariot the cross, more glorious than all the chariots wherein any triumphing Emperor ever triumphed from the beginning. Now (brethren) in this text which we have read, the Apostle returneth to his former purpose, and upon the former doctrine, containing that fact of Christ upon the cross, in nailing the hand-writing to the cross, and putting it out of the way, and vanquishing the devils; he gathers this admonition. Seeing this hand-writing of ordinances, all rites, ceremonies and all, are abolished by the cross of Christ: therefore ye Colossians, let no man condemn you for these things. They are not, they are all abolished, and put away; therefore beware of the false teachers, that would condemn you for not using of such things: I mean (saith he) new Moons, sabboth's, meats, drinks, and such other ceremonies. If we will weigh these words well, we shall find in them not only a simple admonition given to the Colossians, that they should not suffer themselves to be condemned in such things: but also we shall find an inhibition given to the false teachers, forbidding them to condemn the Colossians, or any of the Gentiles, in any of these rites that were already abolished, forbidding them straightly under the pain of their condemnation to urge them with the same. The very form of the words showeth, that it is a very law: for it is given after the manner of a law: Let no man. As if he would say, I inhibit that no man condemn you for these ceremonies of the law already abolished in the death of Christ. Then briefly (brethren) ye see there is a law given: the holy Spirit giveth it, the Apostle proclaimeth it, the law is this, An evangelical law. that no man condemn them whom God absolveth. When God absolveth a man, let no man condemn him: no, if it were all the Kings in the earth they are over bold to condemn the silliest creature that God absolveth. Paul to the Rom. chap. 8. 33. 34. commandeth and urgeth, Who will intend any crime? who will be so bold to do it? it is God that justifieth, who then dare be so bold as to condemn him whom he justifieth, and absolveth? The law is given in general. But to come to the particulars. There is a law given concerning the jew, that after God hath rend his hand-writing, and abolished all the rites that he was subject unto; let no man condemn him for not observing of these ceremonies. And as concerning the Gentile, there is a law, let no false teacher condemn a Gentile for not observing any of these ceremonies, considering the Gentiles never received them: they were imposed upon the Iew. As for the Gentile, they were not imposed upon him, and therefore it is a great presumption to impose these rites upon them who never had received them. But to come near and speak plainly. There is a law against the Pope and Papists, that they condemn no Christian man under pain of condemnation, for not observing of such rites, as their festival days, & ceremonies of their own invention. And in the name of the same jesus (as the Apostle intimateth this law) so do I intimate the same to them and you that hear me; let no man condemn you for not keeping of such things, as the Papists would impose upon you. The Lord hath made you free of them. The Lord hath given you liberty: He is too impudent to bind you with the observation of such things. But let us particularly see the things, in the which he will not have the Colossians and the rest of the Gentiles & us this day condemned. He calleth them, in meat drink, and holy days, apparently he understandeth the feasts, that were most solemn, as the Passeover, the feast of Tabernacles, and such others. And then he cometh to them that were not so solemn, as the new Moons and the rest. And if you will mark the manner of speaking, he speaketh of these rites with a disdaining of them. They are of no worth after the body is come. I will not insist to speak of the rites of the jews, only thus far concerning their meats. Before the Lord came and was manifested, Leuit. 11. 1. Deut. 14. there ye shall find that among the jews there was a difference of meats, some clean, some Of the jewish observation of meats. unclean and forbidden. All was to signify the difference between the jew and the Gentile, that the jew should not communicate with the Gentile. But that partition wall was thrown down by jesus Christ at his coming, and all difference was taken away. Now the false teachers did as much as they could, to have raised up the partition wall, and so to make void the cross of jesus Christ. As concerning holy days I only touch it, among the jews there were many feasts observed, but all were figures of Christ; Holy days. and when he came, they all took end. And therefore the false teachers, that pressed the observation of those days, did what they could to annihilate the coming of jesus Christ, as though he had never yet come into the world. And here ye may clearly perceive the nature of erroneous spirits that incline Erroneous spirits. to heresy, for the most part they are occupied about trifling things; things indifferent, as meat, drink, holy days, and such like. O as the Papists here are busy about meats, holy days of their own making, and such like, from the which the Lord hath freed us: To impose laws necessary to be kept (as they speak) under the pain of salvation and damnation; as the eating of flesh on friday: O vain fool! As for things necessary to salvation and the worship of God, Papists pass over them as frivolous. They will not condemn an adulterer. Behold their religion (brethren) I think ye desire that I should speak some thing of the observation of days, and difference of meats. Seeing this hath been handled in the doctrine of the Catechism; it is not my purpose to insist upon it. Yet I shall show you mine opinion as plainly and briefly as I may possibly, agreeing with the godly and learned in these days. Ye will ask, is there any difference between meats, what shall we think of them that will abstain from meats? I answer, if for policy's sake, because of any politic law, and in regard of a commonweal, thou abstainest from meats, Law concerning meats. thou dost well. As on the contrary, thou dost evil, if thou abstain not: for the Magistrate is to be obeyed for conscience sake, Rom. 13. 5. If again thou abstain from meats, and use not these bodily exercises, that by abstinence and fasting thou mayst be the better helped in the exercises spiritual, as prayer and repentance: whether there be a constitution of the Church to that effect, or whether of thy own motion, thou dost it, thou dost well. But if thou begin to place godliness True fast. in eating and not eating, putting a necessity in them, and that with the opinion of merit, that thou deservest this or that (as the Papists speak) away with thee and thy fasting. If thou be of that opinion, fast and it were forty days together, thou art an Idolater, and all thine exercise stinks in the nose Superstitious fast. of God; yea though thou dost fast till thy bones and skin came together. Now as concerning days, what shall we think of other countries, that yet keep holy days? I shall tell you, the holy days (as they call them) they are either commanded by God, or instituted by man: God is the author of them, or else man. The days commanded by God in old time before Christ came, they were many, as ye may read in the books of Moses: but as touching the days enjoined by God to be kept of us, after the coming of Christ, read the Scripture from the beginning to the end, and yet thou shalt find but one day only enjoined thee to be kept, and that by the law Moral, and this day is the Lords Sabbath: and in keeping of this standeth the worshipping of God. So thou that keepest the seventh day, thou dost the thing that is acceptable with God; and thou that dost it not, thou highly offendest God. Then concerning the days instituted by man, whether of old, or of late, they are different. Some were instituted by man, for the honour of vulgar and common Saints: of some of the which it may be doubted whether they were Saints or no. Some were instituted for the honour of the Apostles, indeed they were Saints; yea even although the Pope would not canonize them. Some were instituted for the honour of God and jesus Christ. Now to go thorough: as for the holy days appointed for the honour of common Saints, I say this (and it is the opinion of the learned) they are Idolatrous; thou that dost run to the bones of Popish holy days. this Saint, or that Saint, & kissest it, and thou wottest not whether it was the bone of a murderer, a thief, or an oppressor, or of a Saint: And therefore the reformed Churches in Europe have abolished these days. As for the days instituted to the honour of the Apostles, indeed it is true the reform Churches agree not uniformally in this point. Some keep these days, and yet without peril of Idolatry, because they keep the days only, and yet without dedication of service to the Saints. But certainly, will ye see the matter as it is. It wanteth not superstition (if the Apostles were never so holy) to dedicate a day to them, and service for them. I will not bring in more reasons, yet this I say, to celebrate a feast to any man, whether dead or living, with divine worship to the same, it is Idolatry: for the celebration of a feast, with service adjoined thereto, is a kind of worship, that pertaineth to God only. Read the Law, and ye shall find this. Now will ye have God's mind in this matter? When Moses was dead, God taketh his bones and caused them to be buried secretly; that not one of the people should know where they were laid. And wherefore doth he it? To prevent the superstition of the people, that they should not worship them, and celebrate a feast to them. He knew the vanity of man's brain, he will make a God of a dead bone: Blessed art thou that art restrained by the word of God. Will ye have the example of the jews, read where ever they made a feast to Moses, or Aaron, or old Abraham? And if any should have a festival day, they should have had it: but I neither read nor heard tell, that they got any. Come to the Apostles themselves, read the Acts, when that idolatrous people would have worshipped them, they rend their clothes for grief of their superstition: And this day I trow they should rive their clothes, if they saw and understood the superstition and worship that is done to them: and if Paul had accepted of thy feast, O vain Papist! he should not abide in heaven one moment: for that were to the dishonour of God: they give thee no thank: if they witted of it, they would not fail to rend their clothes and bodies both, and to curse thee to thy face, for taking the honour that is due to God, and to give it them. So concerning this, it is a piece of superstition, and idolatry, to celebrate a feast, and appoint divine service to the Apostles; I will except none of them: no, not Mary would not stand in heaven, if she accepted of that honour that thou givest her. Fie on these vain Papists, they rend God's cloak asunder, and would put it on another: fie on them and their stinking idolatrous days. To come to the next word. In it he subioynes another argument of his admonition, that none should condemn them of these ceremonies, and it is taken from the nature and definition of all the old Ceremonies. What are they all, but shadows? and therefore seeing they are vanishing things, let no man condemn you upon trifles; let no man find fault with you, nor thrust them upon you, as though they were necessary points to the service of God. Then no man should be condemned for a shadow, a vanishing and fickle thing: if thou wert a King do it not, there is no man so given over into the hands of men. It was not given to Angels to condemn a man for ceremonies; much less oughtest thou to condemn a man, specially for a shadow. And yet for all that brethren, as I said before, this is the nature of an erroneous spirit, all their censuring judging of men by their observation of ceremonies. proceeds of judging a man for observation of ceremonies, and they will send him to heaven and hell for every trifle at their pleasure. So mark an erroneous spirit and a deceiver: his head is busy about these trifling things, censuring upon shadows, putting a necessity where there is none, and stepping over the necessary points of Religion. In a word, ye shall find the devil hath been a sore enemy to this christian liberty, to burden thee with things indifferent. But as Paul counseleth thee, Gal. 5. 1. Stand fast in the liberty wherewith Christ hath made thee free, and count him for a false teacher that would restrain thee. But to weigh the words better, which are but shadows, that is, no substantial thing. There is a great difference between the shadow and the body: for a man going to the East, his shadow striketh to the west; so all the shadows, when Christ rose in the East, were stricken back to the precedent times, and for the times since his resurrection, are abolished and done away. The Sacraments that we now receive, are not shadows, but sure seals of jesus Christ already come. Mark what was the estate of the jew: he lived upon shadows under the law, and yet he was safe: not by the virtue of the shadows, but because in the mean time, while he is in remembering of the The jews before Christ. shadows, his eye looks out beyond the shadow to that body that was coming: So it was hope that saved him. As for those that had no eye to the body, they got no life but death by the shadow. Thou shalt never have life by these outward exercises of Religion, except thou have the inward substances: for the outward shall ever turn to thy damnation, if thou have not the inward. And further, the very estate of the jews doth recommend to thee the blessedness of thy estate above the Kings, and all the Prophets of old. They embraced the shadow, but thou embracest the body. jesus Christ is come already crucified in the Gospel: so that thy estate is such a blessed estate, that thou canst never think enough of it. But alas, heavenvly things are not regarded! when thou hast gotten some small preferment in the world, thou wilt make much of it: but as for this preferment in jesus Christ thou carest not for it. Yet the end will commend or condemn all thy joys. Now mark the power that riseth from the shadows of Christ: the very shadow of him, being rightly taken, saveth and comforteth the sinful soul. It was his shadow that saved Adam, and all Kings and people, before his coming in the flesh: but yet, as the shadow must be still understood to be accompanied with the body, and to have the power from it. O what power must be in the body when it is standing before thee without the shadow, seeing the shadow is so powerful! O the wonderful power that is offered to me and thee! fie on us that find it not: the blame is in us that we find not this power; and not in jesus. Seek to jesus, take hold of him by faith, and I do assure thee there shall come out of him such a power that shall quicken thee so, as thou wouldst not want it for all the world. Thirdly, ye shall see how foolish these false teachers are: they are teaching to embrace a shadow, when the body is come. See how vain they are. The jews did well, that embraced the shadow before Christ came; but after his coming it was vain to do it: and so it was as much as to bid them embrace the thing that was not. And admit that the shadow abode still, were it not folly to comprise the shadow with the body? the shadow goeth before, the body cometh after. But brethren, such is the folly of these vanishing heads, this fellow will seem to be some body, a jolly fellow, as who but he; and yet he will make thee to think that light and darkness may dwell together, the shadow and the body to be both in one place. O but all this is vanity! decline thou once from the truth, thou be comest mad, thou wilt cause the people to err. So blessed is the man that sticks by jesus, and stands by the scripture of God: and if thou do it, thou shalt be safe, otherwise thou shalt go into everlasting darkness: As the Apostle Rom. 1. 21. testifieth, ye shall become mad fools, and in the end perish with the reprobate, if ye stick not to this jesus Christ and his word. Now to come to the end: they might have said, if these be the shadows, where is the body? He answers, But the body is in Christ. There are two things here: first, there is the shadow of things to come: the second is, the body which is Christ, and follows the shadow. The body that follows, is not this or that body; not john the Baptist, not one of the Prophets, but only jesus Christ. Then note first, there was never from the beginning, nor is nor shall be to the end, any other subject of Religion, of godliness, but jesus Christ the Lord: seek it where ye will, there is no other foundation of faith: No man (saith Paul, 1. Cor. 3. 11.) can lay any other foundation beside that that is laid, jesus Christ. Only this is the difference: amongst the jews he was but a shadow, now he is the body. So, wouldst thou have a godly man defined? it is he whose heart is occupied about Christ in some measure: how he was incarnate, and of his passion. Thinkest thou that this should go out of thy thought? Alas, if thou thoughtest of thy sin, thou shouldst never get rest, till thou think of his cross, then of his resurrection. This is the godly hearted man Paul, 1. Tim. 3. 16. when he had said, Great is the mystery of godliness, than he comes to the parts of it, God manifested in the flesh, justified in the spirit, and so forth till he comes to the last, received up in glory: where we are taught, that the mystery of godliness is only in jesus Christ. So that if thou wouldst have thy heart occupied in godliness, fix thy heart on jesus Christ: for I assure you this, think of any thing in this world, or out of it, and leave out jesus Christ, not thinking of him; thou shalt find that thy heart shall not be sanctified, but profane and wicked. So there is nothing to make a godly heart, but to think on jesus. When thou art thinking of many things, reserve a piece of thy heart for him, give him a thought; if thou wert a King, be not so busy in thy affairs; if thou wert in Parliament, take heed thou forget him not, but ever give him a thought or a look, otherways thou art not sanctified: yea, if in all thine affairs thou think not on Christ, and have not a presence of God, the very horse thou ride on, is better than thou; and the higher thou art mounted up, the more miserable, if thou want a thought of God in jesus Christ. Again, ye see jesus is called the body, ye know that by human reason, a body is a solid thing, with dimensions, that thou mayst apprehend solidly. In a word, Christ hath this prerogative to be called a body: jesus Christ, of all things is the solidest and firmest: in comparison of him, there is not a body in the world. I say to thee, when thou puttest out thy hand to lay hold on the most solid thing in the world, thou shalt not find it so solid as the heart of the godly shall by, when it by the hand of faith layeth hold on him, for as soon as jesus toucheth the heart, than the heart that before was vain and superficial, is made a solid body, so there is not a solid heart, but it that hath jesus closed in it. I tell thee thy heart is but as an empty bag if thou get not jesus into it: therefore cry ever, jesus fill my empty heart. Nevertheless, fools set not greatly by this, but I say to thee, if thou wert a King thou shalt never be solid, thy heart shall never be solid, but a blast of wind shall carry thee away, if thou have not jesus Christ in thy heart. Lastly, I see the religious heart that is occupied upon Christ, is occupied upon the firmest thing in the world: those that feign would be godly, and separate themselves from this world, and lay hold on Christ, the profane may well say of him, what is this body doing, he is a silly foolish body? But if he were a King, if he knew the estate of that body, he would change his estate with his: this you may see in the example of Paul, speaking to Agrippa, Acts chap. 26. vers. 29. Well, as I have said before, the end shall try all, and they that in this life followed jesus, and set their eye upon this solid thing, they shall abide, because they have laid hold on him who is eternal and abides for ever, and blessed is the soul that apprehendeth this only solid thing jesus. And thou that layest hold on the things that are seen, on the pleasures of this world, O they shall vanish, they shall be carried away as dust! because the things that are seen are momentany and pass away. Therefore if thou wouldst live for ever, fasten thy heart upon Christ: it will not be honour, meat and drink that will establish thy heart when heaven and earth shall be shaken together, nothing shall establish thee but that anchoring of thee upon Christ, and therefore seek to be anchored upon him. To whom be all honour and praise, Amen. THE twentieth LECTURE UPON THE EPISTLE OF PAUL TO THE Colossians. COLOS. Chap. 2. vers. 18. 18 Let no man at his pleasure bear rule over you by humbleness of mind and worshipping of Angels, advancing himself in those things which he never saw, rashly puffed up with his fleshly mind. THe Apostle (brethren) throughout this whole chapter admonisheth the Colossians to beware of false teachers, and of men's doctrine and traditions. The traditions he admonisheth them to beware of, are of two sorts: the first sort is the old ceremonies that the Lord sometime gave to be observed by the people of the jews, which at Christ's coming were wholly abolished, and put away; and therefore the receiving of them again into the Church of Christ, it was nothing else but the doctrine of men and not Two sorts oferaditions. of God. The second sort of traditions are such, as God never gave to any people, nor will give to the end of the world to be observed: as this: To bid men go worship Angels: to call upon Saints: they are such as the Lord never knew of, nor gave to man; he never commanded to worship an Angel, nor call upon a Saint. We heard the last day of the first sort of men's traditions; and the doctrine concerning the ceremonies that were abolished by Christ's coming: Let no man condemn you (saith he) in meat or drink: there is the first sort. The ceremonies of the jews, in the which the Apostle wills them that they suffer not themselves to be condemned for not keeping them, because they are already abolished. Now (brethren) in this text presently read, we are admonished concerning the second sort of traditions: namely, concerning the worshipping of Angels. To come then to the purpose, and words of the text: Let no man (saith he to the Colossians) at his pleasure bear rule over you by submission of mind, and worshipping of Angels. These are the words, Let no man bear rule over you. The word is to be considered, in the original it signifieth to play the part of a moderator and of a judge; and not that only, but it signifieth to bear rule, not for men and their will, but against them, and to their hurt and damage. This is the force of the preposition (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) as if he would say; Let no man bear rule over you, that is, against you, and to your hurt and damage. The Apostle useth sundry words, whereby he expresseth the action of false teachers and deceivers. First in the eight verse of this chapter he said, Let no man spoil you, carry you away as a pray: Then he says, Let no man condemn you, sit upon you to judge and condemn you. Thirdly, Let no man bear rule over you. What means this variety of words, and every one worse than other? All tends to this; to let us see False teachers described. that there is no kind of evil that one man can do against another, but a false teacher will do it against man. What thing can any man do against another bodily, but a false teacher will do against him spiritually? and it is worse an hundred times to be hurt spiritually then bodily. One man will come to another, and take him and draw him away bodily, but a false teacher will draw him away spiritually; and that more cruelly than one man will draw away another bodily. This man will give him whom he draweth, leave to breath, and to rest a while: but a false teacher, if once he take a man in his snare, he will not give him rest night nor day till he bring him to damnation. Again, men will condemn thee bodily, but false teachers will condemn thy soul. So in one word, there was never a tyrant from the beginning of the world, that hath done so much evil to the world, as the Pope and his Clergy have done. O the souls of them that he hath made to perish! fie on this world, that sees not this loon plainly playing the tyrant daily. Alas, worldly tyrants destroy the bodies, and goods of men only: but he destroyeth the souls and bodies of men for ever. Fie on this world, that will not once see it. And yet to insist on the word, Let no man bear rule over you, that is against you. The word that he ascribeth to false teachers, let's us see the nature and engine of a false teacher. He is ambitious, and seeks by all means to bear rule over all men: not for their weal, but for their woe: woe is them over whom he bears rule. What matter is it if he sought to bear rule over the body and substance of man only? but the chiefest thing that he seeks, is to bear rule over the soul: which importeth two things. First, an usurping of the place of God (for God only is the Lord of the conscience and soul of man: never Angel gate place to bear rule over the soul & conscience of man.) Note these two things in false teachers which desire to domineer over consciences. Secondly, it importeth an everlasting wrack to the soul of the creature, if he be kept under his government. If thou give thy soul to be under his government and tyranny in such a clear light, thou shalt be sure to perish both in body & soul. This for the first word of this text. The second word is, At his pleasure. Let him not bear rule over you, and that at his pleasure; not according to God and his word, but according to his foul affections. A deceitful villain looks never to the word of God, but to the foul affections of sin. I told you before he was ambitious; but now he is a tyrant, which is the more perilous in that he seeketh to bear rule over the conscience, after the fancy of his foul affections: and if he continue with thee, thou shalt die everlastingly. The next words give us to understand, when he is set up in his throne above a man, what laws he gives out. A Prince or King when he is placed in his throne, he will give out laws: the words tell you that first he gins at the submission of mind, lowliness: there is his beginning. A fair preface, and true in general, that men should be humble and lowly minded. There is no man, no not the truest teacher that is, that can have a fairer beginning and entry of doctrine, than a deceiver, and can lay down some grounds of doctrine more truly than he: and specially he will begin at that, which is most pleasing to the people: he will begin with humility, and in the mean time he will counterfeit such an humility, in his eyes, with his hands, with tricking and ducking of his head, and in all that he shall speak of, he shall speak as an Angel of light. This is fair, but look to the end, when he hath begun with a fair preface, where goeth he to next? Worship Angels. How gathereth he this? Be humble; therefore worship Angels. How gathereth The argument which false teachers use to move men to worship Angels and Saints departed. he the conclusion? He gathereth it this way: It is a point of pride to pass to God immediately, and to come in before him at the first dash: therefore sir, worship Angels, because they are in the gate between thee and God. It is a foul assumption; It is pride to go to God immediately. Ha, ha, false deceiver: it is no pride to go to God, and to pass by all the Angels in heaven: but it is a point of humility, as it is most clear through the whole Scriptures, in the examples of the Prophets and Patriarches. So to be short, ye see what followeth a fair preface; when a deceiver propoundeth a fair preface, be sure of a foul end; when the loon hath commended good virtues, he will fall out in a filthy conclusion of one thing or other. He will be speaking of things in general, and will gather a foul particular conclusion: and therefore when he speaks fairest, suspect him most. When a Papist propoundeth a point of true doctrine, he is most dangerous; suspect him then most: when he commends humility, and that with many a bowing of the body, beware of him, for than he will subioyne, Call upon Saints, and worship Angels, and doubt of thy salvation, it is presumption to say, that a man is sure of salvation, humility bids thee doubt. Now fie on thee and thy doubting doctrine both. So if thou hear his preface, he will come in with this end: close therefore thine ear at his general; for he is a Sophister to allure thee in the end, and to draw thee into the net of destruction. Therefore never account of his beginning, for the end of it is deceit. Well (brethren) was this point of doctrine concerning the worship of Angels in Paul's days? Yes. Then I am enforced to grant that there are some points of the Papists doctrine very ancient; yea as ancient as the Apostles themselves. Go to the Papist, he will say it is presumption to go the high way to God; therefore go to Saints, and Angels. This is very old, and so it may be that through Popish antiquity. antiquity their doctrine is commended. Look to the ancients, say they; yet I say, if antiquity will commend an heresy, away with thee and thy antiquity both. Well, well, than all their reason from antiquity is to confirm heresies, that have been damned in hell. I will not insist to show what heresies they have raised up again (for their religion is clouted and patched up with all heresies in the world, of Gentilism and judaisme) there is little pleasure to speak of them or their doctrines either. Now to be short, in the next words the Apostle falls to the confuting of so foul and false a head of doctrine, to wit, concerning the worshipping of Angels: he condemneth it: let them defend it as they will. The first argument he useth is from a shameless pertnes of the false teacher; advancing himself (saith he) in things which he never saw. The words import a violent entering into another man's profession, as if he would say; where saw the deceiver any Angels? How knew he that the Angels make intercession in heaven, the word of God told him never a word of it, who made him so wise to know that the Angels are mediators? so it may be a shameless pertnes that he speaks of the worshipping of Angels. Mark then (brethren) the Apostle notes a false teacher with this note, shameless pertnes. He rubbeth off all shame of his forehead. Nay know ye not? There is the first preparation, A note of a false teacher. in his chamber before he come out to the people, he rubs off shame from him, and then he comes out with a vizard on his face shameless, and then he will speak of things which he never knew, heard nor saw, and that were never written; yea that are impossible for men to know in this life, he will speak A notable confutation of all popish sigments. so frankly of them, as if he had seen them all; he will begin to speak of Angels and of their orders, and tell you there be so many orders of them. Who told you that? and than he will begin to speak of Saints, and he will bid you call on them. Did God command him to bid thee do so? and when he hath done with heaven, he will go down to hell, and will tell you of all the chambers and places there, of Limbus Patrum, Purgatory, with the rest, as though he had been there: And again, with such confidence he will speak of these things, as if he had seen them with his eyes. This then tells us, that this doctrine of the Papists, is not a new, but an old heresy; and how like is a new heretic to an old heretic? Well, to be short, let never man be curious in that which God hath never revealed. If God Curiosity. hath not revealed what the Angels be doing in heaven, what the Saints be doing, question not of it: where hell is, and what parts are in hell, if God have not revealed it, be not curious to search it, let it be, leave off questioning of things that God hath not revealed, seeing there are so many things revealed which thou canst not attain unto, if thou shouldest sit night and day meditating upon them. Again, let no man be bold to affirm the thing that he knoweth not, whether it be true or not; if thou use thyself to shameless pertnes, thou wilt come in the end to confirm lies. Ever keep a moderation, and speak according to thy knowledge that, that thou hast seen and heard. And speak (seeing it is the office of the Pastor to speak) speak assuredly of salvation: for surely thou must be studious to get the truth, and to speak boldly of it, and to die in the truth of God. There is the first argument why the Apostle wills the Colossians, that no man condemn them for meat and drink: learn of it to answer the Papists after this manner. Thou art a pert and shameless body to intrude thyself into this point and that point of religion, whereof thou hast no sure warrant, and in that thou never sawest, heardest, nor was never revealed to thee. The second argument is from as evil a ground, even from pride, and a poor pride, as the words import: for so the Apostle speaketh, blown up, as a bag with wind; no solid stuff. Now after what manner is he puffed up? Rashly: that is, without cause, having no matter but only wind. For ye shall understand, that there is but two sorts of pride. There is one that is called a poor pride, as we say, A proud heart in a poor Two sorts of pride. breast, when upon a vain conceit men are proud of that which they have not: Such was the pride of the Pharisie, upon the conceit of his righteousness, & through it he scorns the poor man besides him, who was notwithstanding more justified than he was. The second sort of pride is, when one is proud, but hath some matter of it, as a rich man for his riches; a man of science for his science, whether the matter of it be outward or inward. Of this the Apostle speaketh 1. Cor. 4. 7. What hast thou that thou hast not received? why then boastest thou, as though thou hadst not received it? Alas, no gift should make one proud! For where that is, it is a token that thou misknowest the giver. If a man have pride with his graces, all his graces are poison: for pride is a poisonable seasoning of them, so that they shall never do thee good. As for example, he that hath grace to speak well, if he be proud, he may well do the people good; but he shall never be able to do himself good. A man of law Pride poisons all gifts. that is full of law, even to the throat, if he have pride with it, he may do thee and the people good with it; but not himself: yea it is a curse to him. A Preacher that hath knowledge in the Scriptures, and can discourse upon them finely, if he have pride with his gift, all is poison; he may well do the auditory good, but he shall never be able to do his own soul good. So it is no small grace of God with thy gifts to have humility: and grace with humility is more worth than many graces that are conjoined with pride. Now to go to the words. Where from cometh this pride? this mischievous pride, that hath no matter to be proud for nothing, it is a thing which is intolerable. He sets down the ground of it. It comes from the mind: there is the mother of it. It is not without thee: it is not riches, honour and what ever thou hast, that will make thee to have a conceit of thyself: it is not these things outward, Pride whence it comes. howbeit they will greatly further thee and help thy pride, as ye may see this day in the persons of rich and honourable men. What is it then? even the best thing of nature given to thee, even thy mind; the reason that is within thee, it poisoneth all thy gifts. A natural man will make a fair discourse in reasoning, yet with such a pride, that he will not yield to any that saith against him, and his reason. So the best thing in man is his greatest enemy. Man hath reason, a reasonable mind, and that is his preferment above the beast: but I say to thee, if that reason be not sanctified by the spirit of Christ jesus, if thou wert a King, well had it been to thee that thou hadst been borne a dog: yea that thou hadst been created a stock, or a stone, if thou be not sanctified in thy reason. This reason in the mind having pride conjoined with it, beguiled all the Philosophers, Rom. 1. 21. What a mind is that? a fleshly mind, saith the Apostle. If there be any pure thing in man, it must be the mind. Yet the Apostle calleth it fleshly, and Roman. 8. vers. 7. The wisdom of the flesh is enmity against God: I say to thee, as the body is gross and corrupt; so the mind is as gross and corrupt by nature. So that as the body can feel nothing, but that that is gross: no more can thy soul apprehend spiritual things, but gross things: So there is the mother of all mischief. That that Paul calleth flesh, the canker of nature, will ye see her daughters? she begetteth vain discoursing. Then when she is in conceit of wisdom, followeth false The daughters of reason not sanctified. opinions of doctrines, as this; that Angels should be worshipped: and then followeth the last child, Pride. So all tends to this, seek mortification, the slaughter of this mother the flesh, or else she will destroy thee: I say, if she be not mortified, thou shalt die everlastingly. For she shall fill thee so with wind and puff thee up so, that when the judgement cometh, thou shalt be burnt up like stubble. Alas, hast thou not thought of mortification? cry for it, or else thou shalt die, and apprehend the death of Christ: for it is the death of Christ that slayeth the flesh, and takes away the corruption of thy nature. Now to come again to the false teacher. I gave you a mark Marks of false teachers. of him before, he is pert, he is shameless, and hath a brazen face; otherwise he durst not affirm such points of doctrine. Another mark of a false teacher; he is proud, as proud as the devil, as we say; what were it if he had matter? but he is proud with the wind of false doctrine; for as humble as he will seem to thee, yet beware of him: his heart is blown up with pride. There is not a false teacher, but he is proud; a proud heart in a poor breast, he is a poor devil. I remember a sentence of Augustine to Paulinus; It is a wonderful thing that a man should be more proud of humility, then if he were openly proud; and I will assure thee, a deceiver will be prouder in his counterfeit humility, than he that is openly proud. A simple man cannot do it, and of all the proud men in the world, the deceiver is greatest. Another thing I mark; false doctrine and pride are companions together: so that if thou say there is false doctrine; I will say there is pride also. If thou wilt say there is false doctrine in this heart; I will say there is a proud body, as a man of a foul stomach will give a foul belch: So a blast of false doctrine is a puff of pride, wherewith the heart is filled up: Therefore it is no marvel, though I say a false Doctor is a proud man. Be not deceived with a jesuite, when he cometh with his side long cloak and his broad brimbd hat, who is so humble as he? but I say he is full of pride, and thou shalt bewail the time that thou sawest him. Keep him in thy chambers as thou wilt, he shall sting thee to death. The last argument of the condemning of this false doctrine, is in these words; he saith, He hath not to do with the head jesus Christ. The third argument of false doctrine. He uttereth plainly, he never witted what Christ was, and that he never tasted of that power and virtue, which descendeth from the head to the body: for if he had tasted of it, O for all the world he would not have put an Angel betwixt him and Christ! Will't thou put one between thee and thy head? An Angel is but a stranger to thee in respect of jesus. Is not a man's head the most familiar and best thing that a man hath? will he not have recourse to his head? O would the deceiver put thee from thy head jesus Christ! he plainly testifieth that jesus Christ thy head stood never upon his neck. jesus stood never upon the neck of a Papist: speak of him what he will, for if he were thy head O Papist, and hadst tasted the virtue that descended from him! thou wouldst never seek to Angels and Saints, to bid them open their mouth to pray for thee. But thou that followest after Saints, and huntest after Angels, thou showest that thou never tastedst of the head jesus Christ: And therefore thou testifiest that thou art a false teacher: and thou that followest such a teacher, thou art a false professor of jesus Christ. Here I end: only I request you, stick to jesus, once get him to be thy head, and I shall promise thee, thou shalt never long for Angel nor Saint. For thou shalt find such a power and virtue of life to flow out of him to thee, and such a sweetness as therewith thy soul shall be contented: and as thou continuest with him, thou shalt find thyself more and more lively and joyful in thy heart; thou shalt suck continually life and joy out of him, till at the last thou shalt see him in his job. 21. 22 glory, and be filled fully in him; for in his countenance is the satiety and fullness of joy: And thou shalt not seek to Angels and bid one of them go betwixt thee and him at that day. O then acquaint you with him! for the Angels are but ministering spirits at his command. I say, O acquaint you with him, and stick by him immutably! and thou shalt find the joy of thy heart unspeakable. To jesus Christ, with the Father and the holy Spirit, be all honour and praise, Amen. THE XXI. LECTURE UPON THE EPISTLE OF PAUL to the Colossians. COLOS. Chap. 2. vers. 19 20. 19 And holdeth not the head whereof all the body furnished and knit together, by joints and bands, increaseth with the increasing of God. 20 Wherefore if ye be dead with Christ from the ordinances of the world, why, as though ye lived in the world, are ye burdened with traditions? YE heard (brethren) the admonition of the Apostle, that the Colossians should not suffer themselves to be abused by false Apostles: especially with the rites and ceremonies that sometimes were given to the people of the jews, and after abolished by Christ's coming. Secondly, that they should not suffer themselves to be abused by no other kind of traditions, which God never gave to any people: as the worshipping of Angels, whereon we insisted the last day. This kind of tradition it came in under the pretence of Coherence. humility, and it was refuted, and condemned by the Apostle, as ye heard by three arguments: first it comes of shameless pertnes of men, pretending to have a knowledge of that they never saw, nor heard. Where saw they the Angels, and their intercession they make in heaven? where heard they of it? and so it is a false doctrine to propound any thing, whereof they have no warrant. The second argument is taken from the pride that is in them; for this doctrine concerning the worshipping of Angels, it cometh of pride without any cause or knowledge; and so it is no more but a blast of a foul proud stinking heart. The third argument, which is in the beginning of this verse, is from the want of Christ the head. These doctors never tasted that Christ was their head: for if they had, they would never have sought, nor bidden seek to Angels to be mediators betwixt them and God. So briefly, there be these three arguments, whereby this false doctrine is refuted, and taken away. Yet the Papist defendeth it by the same arguments that the false Apostles defended it. It cometh of humility to use them as mediators that are most familiar and conversant with God. Alas, a new heretic is wondrous like to an old heretic! So it is but a damned doctrine that they have raised up in these days. Now the Apostle having spoken of the head jesus Christ, he falleth out into a description of him from the relation to the body, and from the effects of the body which is the Church, all to this end to show the false teachers and their followers, of how great a good they had deprived themselves. Ah, woe to all false teachers, and woe to them that do deprive themselves of such an head, and make the Pope their head! But to come to the words: he saith, He holdeth not the head: that is, the false Apostle. Then he subioynes, whereof, that is out of the which head (the Lord jesus) through joints and bands the whole body is knit, and compacted together and furnished. Whereof, it importeth not only that Christ the head is the efficient and worker of all grace that comes to the body: but more, Christ the head of the Church. that out of him as out of a storehouse, and not elsewhere, all grace and virtue do flow unto man. So the word hath a great force: for as out of the head of a man flow all the virtues, moving, life and sense that is in the body (take the head away, no virtue is in the body) even so from this head the Lord jesus, to his mystical body, flow all power and moving, that the body, that is, his Church, and every member thereof, hath. Thou hast nothing but that that floweth from him. Therefore the Apostle saith, in him dwelleth all fullness: and again, in him are all treasures: and again, in him dwelleth the Godhead bodily: and again, in him we are complete: To let you see that jesus Christ is the storehouse of graces. Go thy way to heaven, thou shalt not find one jot out of thy head the Lord jesus. Thou shalt seek all thy time, and thou shalt not get a drop without him. Then he saith, that by joints and bands the whole body is furnished, not a part, but the whole body, and every member, never a one being excepted, neither rich nor poor. But to insist in the comparison: even as the whole body of a man, and every member of the body to the finger and toe, sucketh virtue from the head; and the head is powerful to cause every joint to live: it is even so with this mystical body. There is never a member of this body, but it receiveth some virtue from the head the Lord jesus: yea the silliest body of them all receiveth it own grace, and jesus Christ is effectual in every one from the highest to the lowest. If it be in the body it cannot want grace: It is impossible that any that are in Christ jesus can want grace, but the Lord must be powerful in them. Run then and join thee with the body; for if thou be not of this body, I give thee this doom, thou join thyself with the Church if thou wilt be in Christ shalt never see grace, nor get the spirit of jesus, which is the worker of this grace in jesus. 1. Cor. chap. 12. 7. he saith, To every one is given the manifestation of the spirit to profit withal. And Ephes. 4. 7. likewise he saith, To every one is given grace according to the measure of the gift. This importeth that jesus Christ is not only full of grace, but that there is such a variety of grace in him, that there is not only one or two graces in him, but he is full of variety of graces. There is not a member but he hath gotten a different grace: I have gotten mine, thou hast gotten thine, and every one hath gotten his own different grace. So look what variety there is of the faces of men, Variety of graces in Christ. as great variety there is of the graces of Christ; and so there is no grace out of Christ; seek grace in him, or else thou wilt never find it. To go forward; the first thing that ever cometh down from the head to the body, what think ye it to be? What is the first thing that cometh down from the head of a man? It is ye know the sinews, as the first thing: for the head by them is bound to the body; even so the first thing that cometh from Christ, he calleth it bands or ligaments, that go down from him as from the head. So that there is not a member of the body of Christ, but there is a sinew, a band coming from jesus Christ the head to it. Ye will ask what The bands which knit us unto Christ. are these mystical sinews? The first of them is the spirit of jesus Christ. God himself is the master sinew, without that sinew thou shalt never be conjoined with the head. The second band, is faith: for when that spirit cometh, he is not idle in the person in whom he is, but he worketh faith in him. There is the other sinew, whereby thou takest hold of him: he taketh hold first of thee, and then thou takest hold of him. The third and last band, is love to thy neighbour, a branch as it were stricken out from faith; where faith is, love will strike out from it as a branch striking out from the master sinew; so these are the three bands: The spirit entering into us, faith rising from us, and our love rising from our faith, whereby we mutually embrace one another. I need not to insist to prove by the Scriptures these points, ye see in this Epistle chap. 3. 14. Love is called the band of perfection. Now brethren, ye must know this moreover, every one of these bands must extend to every member. There is not a member of Christ's body, but first he must have the spirit of jesus: next, faith: and thirdly, love; otherwise thou canst not be a member of jesus Christ. For if thou want but this love, which is the last, thou canst not be one of Christ's: I say, and affirm, thou hast not the spirit, nor faith, and so art not conjoined with the head. It is true that every one hath his particular gift, different from other: but I assure you, a man may not want one of these three. Thou mayst want the gift of tongues, miracles, and such others: but thou must not want the spirit, faith, nor charity. Want what thou wilt, and if thou have not these three, thou canst not stand in the body: thou hast not to do neither with Christ nor with his body; therefore if thou hast the spirit, faith, and charity, and dost find thyself to have them; then thou mayst be joyful. Now to go thorough: after he hath set down the bands, he sets down three effects that proceed from Christ by these Three effects proceed from Christ to every member. bands down to the body. The first effect is a furnishing of the body; wherewith? not with earthly furniture, but with spiritual furniture; otherwise it cannot stand. For as when the body is knit with the head by sinews, and then down through these sinews, as through certain conduits do flow virtue and power to the body (cut off thy head, thy body nor no member thereof hath any power to move or stir:) even so this mystical body being joined to Christ by these spiritual means, the spirit, faith, and love, there cometh down through these conduits to us that water of life: and that is the furniture that Paul in the Epistle to the Ephes. 4. 16. speaks of. For this cause calleth he them the bands of furnishing, because their office is to furnish grace, life, moving, and whatsoever How the water of life proceeds from Christ. spiritual thing, to the body. To make this plain, there are two sorts of furnishing; there is one which is common, that every man hath: as for example, life and moving. This thou must have, or else thou canst not be a man: so if thou want a spiritual moving by the spirit of jesus, thou canst not be in the body. And there is not a natural body, but it must receive life, sense, and moving from the head: so there is not a spiritual member of the body of jesus Christ, but it must receive from the head jesus, through his spirit, spiritual life, sense and moving: and if thou stand in the body, this furniture must flow to thee from the head. This is the first sort of furnishing. There is another sort, which is of other particular graces, conveyed into men and women by this spirit, faith, and love; and yet of great variety. I will get a particular grace; thou wilt get another particular grace; another man will get the third: so that it is not needful that thou have this whole furniture. Seek not all graces, seek them not: for there is none that hath all graces. Hath the eye all graces? Nay, the Every man must not have all gifts of the spirit. foot hath a grace, that the eye hath not. Seek then for grace, but so that it be without an ambitious desire of the grace of others. Be ever providing that ye want not some of this furniture; strive to excel in the grace of regeneration with all the world; but in other graces strive not. Then ye see this first effect of furnishing. It followeth, upon the joints and bands, so that if thou have not the joints and bands, thou canst not have the furniture of grace. Therefore look that thou have the spirit, otherwise thou shalt get no life, sense, moving nor sanctification. I repeat it again; look thou have the bands, or else thou shalt not be in the mystical body of Christ. So to the next effect flowing from these joints and bands, it is the knitting together of the body, and every member thereof one with another: as the spirit of jesus is the band that The spirit is the band which knits us with Christ and his members. knits up the members with the head; so he is the band that knits the members among themselves; that knits thee with thy neighbour, and makes a mutual band of love among the members. This effect is wrought by the head, who binds all so surely together, as is unspeakable: nay, no man can express that sure conjunction this band will make. The force of the word importeth a compact conjunction: there was never so compact a conjunction as this is. Thou shalt never bind any thing so straightly, as the members of jesus be bound to the head, and mutually together among themselves. The word also signifieth a decent compacting together; so that there is no conjunction so well favoured as this is. Therefore the Apostle to the Ephes. 4. 16. useth a word signifying a harmony and comely situation of the parts: when thou seest that body thou seest a most pleasant situation. To insist in this effect of knitting: this effect it goeth before the other. First, things must be knit together; and then cometh the furniture; so mark this order. If first there must be a compacting, and then the furniture, I give thee a lesson: look never to get grace, except thou be conjoined in the body; for then that spiritual grace shall flow to thee. Let not one that is not knit in the body, seek for grace. A loon will scorn when he is cut off from the body by excommunication: well I say, go & ride where he will, he wants the spiritual life of jesus, and shall not get it till he come to the body again. To come to the third effect: the third effect is growth; and followeth the other two. For after once by sinews the members are knit, and then receive furniture, of necessity the members must grow, and the whole body must grow according to the portion of grace given. Read Ephes. 4. 16. look how he setteth down there the manner of the growing: he saith, every member groweth according to the measure of grace given. Thinkest thou that thou canst not grow, except thou grow in all graces? wilt thou have thy hands growing as thy feet, to go as thy feet? No, no: but every member groweth Every one grows in his own gifs. as is given to it, every one groweth in his own gift: and thank the Lord for the growth in thy own gift. Then he saith, the body groweth as effects to the body, as if he would say, the body groweth in all graces: the member groweth in one grace. So as every member groweth to the growth of the body in all graces: so the body groweth in all grace when the members grow in their particular graces. Then every one should set their mind, that for their part, they may build up the body of the Lord jesus. This is the counsel of the Apostle, if thou carry not stones to build up the building, thou shalt never get to be of that building whereof the Lord jesus is the head. Now lastly mark this of the order: first there is the compacting of the body with the head, by bands and joints. Secondly, there is the furnishing through sinews and bands. Thirdly, there is the growing; and then the building groweth to a full stature. But howsoever thou gettest it not here fully, yet grow in him daily and never rest, and then thou shalt come to the stature of a perfect man. And as there cannot be a compacting of the members without the bands; so without the furniture thou canst not grow. Therefore cry ever for the furniture, that thou mayst grow up in jesus Christ. First compact thyself in the body, and then ask grace's night and day: I Note this order. shall then promise that thou shalt grow in thy own grace night and day, till thou meet with jesus Christ, in whom stands full blessedness. In the last words he shows, what kind of growth is this? to wit, the growth of God; it is not common, not natural, but it is a divine growth, God giveth it. Paul may plant, and Apollo may water; but it is God that giveth the growth and increase, 1. Cor. 3. 7. none can give thee growth, but only he: and therefore when thou art watered by the Gospel, ever seek growth at his hand only: for all the Angels in heaven have no power to make thee grow a hand breadth. It is the spiritual work of God, as the creature is of God, even so the bodily growth of the creature is of God: and how much more is that spiritual growth in jesus Christ, of God? Therefore seek it of him. He calleth it the growth of God, because the furniture is of God: for where the furniture is of God, there must be the growth of God. As the natural furniture maketh the natural growth; even so where the spiritual furniture is, it maketh the spiritual growth: and as the one fails, see that the other grow daily. Endeavour to grow spiritually, otherwise this life is most miserable, and a woeful death will abide thee. Therefore have a greater respect to the spiritual growth, then to this temporal. If it be a great corsive to this life to be bereft of visible and earthly things; what a sore sting shall it be, to be deprived of the life to come, and the joys of heaven, and the sight of the spiritual things there? There must be sorrow of sorrows, the greatest and woefullest sorrow that ever was. Further I see, there is set down here an opposition betwixt this growth of God, and the swelling up of the false Apostles. Where jesus is the head, and furniture sent down from him, Where Christ is. there is the growth of God: where he is not, and no furniture from him, there is no solid growth there. There may well be one blown up, with a vain wind of poison, as a body that will swell foot and hand: he may well swell up in the womb of sin; but if there be not a furniture from jesus, thou shalt never grow truly, either in knowledge, or sanctification: thy estate shall be as the women learning, but never come to the knowledge of the truth. Our Noblemen will take in jesuits into their chambers, and will give ear to them: but I say to thee, hear as thou wilt, there is no solid growth to be had of his speech. There is no sound spiritual growth in the kingdom of Antichrist. It may be ye think it grows, because the world followeth it (for the kingdom of the truth of jesus is in a narrow bound) but I say unto you, there is no good growth in that kingdom of Antichrist: therefore fly from them, fly from Babylon; for Babylon shall be destroyed, fly away then from them. Shame shall befall them that join with them. This for the description of jesus, and the growth in him. In the next verse he returneth to his admonition, and he saith, be not burdened: alas, these traditions are a burden of Traditions such weight, that whosoever will take them on, they shall press them down to hell and damnation! The argument that he useth, ye are dead with Christ, and by his cross he hath freed you; if (saith he) ye be dead with Christ, why should ye suffer yourselves to be burdened with such trifles, as the false Apostles would have you berthened with? as if he would say, it is a great indignity done to Christ, if ye do so. He said before, they were buried with him, now he saith, they are dead with Christ: Who ever thou be then, that hast any part with jesus, thou must be dead with jesus. There is none but they must be dead in this world with jesus, if they would have any part with him. A man that is quick in this world, gives a token that he hath no part with jesus. But hear this death described: Ye were dead (saith he) with Christ, than he hath a companion: that is a blessed death that hath the fellowship of jesus. It is better to die with jesus, then to live with all the world. The word which he useth, imports further: To die by virtue of his death, so it is his death that maketh us to die. O there is a double happiness! blessed is that soul that dieth by virtue of the death of jesus. So than it is not so much thou that diest, as it is sin that dieth in thee, by virtue of his death. Yet more, he saith, ye were dead with Christ. Where from? from the ordinances, or elements, that is, the gross rudiments of Religion, that imported a subjection and a thraldom to the law. Look if this be a burden or not? So in a word, there is the greatest happiness to die with Christ: for to die with him is to be freed of the law, and of sin: So, wouldst thou have a blessed death? die this death with Christ, for it bringeth to thee a fair liberty. It is better to die with Christ, then to live a slave with sin. And if thou wouldst live a free man, leave Liberty. sin, and seek the liberty that is in Christ. He saith, if ye be dead with Christ, why are ye burdened with traditions? somewhat sharply and angrily: Fie shame, fie shame on thee that goest to put thy neck under traditions, wherefrom thou wast once freed: fie on thee man that makest defection to Papistry, why goest thou to be burdened with such vanities? Now he lets them see that it was a mischievous thing that they cast off Christ, to live to this life. This is a miserable case with the woeful and sinful life in this world. O thou Papist! woe is thee that makest this choice, thou that hast died with Christ, thou wilt begin to live with the Pope and his vain traditions. It shall never make thee to have life, no not in this world, as quick as thou seemest to be. I insist so much the more in this, that ye that stand, should be moved to stand still: and not to be changed from your Christ, as many do when they go to these parts of the Pope's dominions. O it will be a black day to you, if ye stand not fast ever by Christ and his truth! Be joyful that ye are crucified with Christ, and be not wanton with the world; but be sorry: for sinnefor if sin live in you, ye shall die: but if thou leave it in the tears of repentance, thou shalt live for ever. I love not a wanton sinner, be therefore buried and dead with Christ, that ye may live with him. To whom with the Father and holy Spirit be everlasting praise and glory, for ever and ever, Amen. THE XXII. LECTURE UPON THE EPISTLE OF PAUL to the Colossians. COLOS. Chap. 2. vers. 21. 22. 23. 21 As touch not, taste not, handle not, 22 Which all perish with the using, and are after the commandments and doctrines of men. 23 Which things have in deed a show of wisdom in voluntary religion and humbleness of mind, and in not sparing the body, which are things of no value, sith they pertain to the filling of the flesh. YE heard the last day (well-beloved brethren in jesus Christ) the Apostle when he had set down that fair description of Christ the head of the body, he returned to his purpose, and that admonition which is through this whole chapter; that they should beware of false teachers and false doctrine, and especially that they should not take on them the burden of ordinances, that is to say, the burden of the rites and ceremonies of the law, that sometime had place in the Church of the jews before Christ's coming: but now Coherence. are so abolished, that they become not the tradition and doctrine of God, but of men. His argument was, Ye are dead with Christ from all these things, by your death ye are freed. Therefore why should ye be burdened with ordinances? I insist not upon that which was spoken, but I go to the verse that followeth, wherein he setteth down a certain kind of rite, whereunto the false teachers presseth them, to wit, concerning meats; and he bringeth in this matter by counterfeiting of the voice of the false teacher: O saith the false teacher, Touch not, taste not, handle not: there is the doctrine of the deceiver: ye heard when he admonished them to beware of these ceremonies. The first sort was concerning rites: from that he passed to days. Now again, the only sort of ceremonies, which here he expresseth, is the same concerning meats. This importeth something that he sticketh so upon this ceremony of meats. Wherefore the Apostle specifieth the judaical ceremony concerning meats. It teacheth us this, that the devil, the enemy of man, specially tempteth men about meat. He begun betimes. Our first parents were not so soon created and placed in Eden, but he begun to tempt them about meat; and from that hour to this hour, he never resteth to tempt men about meat, either after one manner or other; either to abstain or else to exceed. He hath thus tempted the world in this subject of meats. What is the cause of this? He seethe not a meeter subject to tempt men with, then meat & drink. It is the thing that we use and must use daily: therefore he setteth his engine to tempt men in this. Yet to open this matter better: there are two things especially, wherein the Lord hath given men liberty, meat and marriage: In these two the Lord hath given us liberty. And this hath ever been the craft of Satan to restrain this liberty given by the Lord. The Apostle foresaw this in the 1. Tim. 4. 1. and foretold that in the latter days, men should arise, with a lying spirit, and should deliver the doctrine of devils. And then he nameth these two points of their doctrine, forbidding (saith he) meats, and marriage. Now there must be some cause of this temptation of Satan: he knoweth well enough there is a fair The pretence of hypocrites. pretence for restraining of men's liberty; to wit, the mortification of the flesh: Abstain (say they) from meat, abstain from marriage, because it mortifieth the flesh. So having a fair pretence, he tempteth men in these things, and restraineth the liberty that the Lord hath granted. This pretence is frivolous, because there is no mean of mortifying, but that that God hath commanded. Therefore if thou shouldest pine and famish thyself to death, thou shalt not be mortified; but the more thou usest that dealing, without the spirit of jesus, thou shalt be the more puffed up in the vanity of thy mind: for it is a mean to pride to use that which the Lord hath not commanded thee. It is true that Paul said, 1. Cor. 9 27. he held his body under at a strait diet, and so do all godly men; this is a good mean, and the Lord hath commanded a diet to be kept: but to abstain from meat as an unclean thing, thou hast no warrant; neither oughtest thou to follow such as would persuade thee to the same. Therefore follow no mean to mortification, but that which the Lord commandeth thee. And as for that which Paul did, he had the warrant of the spirit of jesus: but yet ye shall see there that he placeth no merit in it. But the false teacher, as the Pope and his Clergy, they place a merit and necessity in these things. But to come to the words of the Apostle: he counterfaiteth the voice of the false teacher, and speaketh as they do, and that with bitterness of heart: O saith the deceiver, Touch not, taste not, handle not: which testifieth plainly that in the heart of the spirit of God, there is a bitterness against the hypocrite, yea a bitterness like gall, especially against the false teacher. O thou shalt find one day a bitter voice uttered against thee! Touch not, saith he, that is, lay not thy finger's end upon such meat, hold back thy hand from it. Taste not, that is, bring it not to thy mouth, let not the tip of thy tongue taste it. Handle not, that is, lay not thy hand grossly upon it, nor meddle not with it in any wise: handle not such unclean and forbidden meats. Brethren, these commandments that are so straight, import that these false teachers thought there were in certain meats uncleanness, and that they were poisonable, and had force to infect and make a man unclean: this was their mind concerning meats, and therefore their sin was manifold. For first they are injurious to the meat, in accounting the creature unclean, which was clean. In 1. Tim. 4. 4. it is said, the creature is clean. And Rom. 14. 14. that there is no meat unclean. So they were very injurious against the creature the meat. And then, that which is more, they were injurious to the Colossians in taking their liberty from them, and in burdening them with an unnecessary burden. To bind a man to this meat or that meat, thou snarest the conscience, and dost worse than if thou shouldest strangle that man, whom thou thus entrappest. What God commandeth, that thou countermandest, last, they were injurious to God who created allthings clean, & especially to them that are in jesus Christ, who sanctified allthings, and gave liberty to man to eat what it liked him: as we see in the Acts 10. 15. when all sort of meat was offered to Peter, and he being commanded to eat indifferently of all, refused. Then the voice cometh to him half in anger, and saith to him, that which God hath made clean, make not thou unclean. O Papist! God hath not made the meat foul, but it is thou that defilest thyself, and the meat both: the Lord hath cleansed it in the blood of jesus; and thou deceiver, shouldest thou stand up and say, it is unclean? O deceiver! thou art unworthy of meat. Yet more; ye see in these words, the nature of an hypocrite: A false The mark of a false teacher. Doctor, he is the strictest that ever was in that that availeth not; in a trifle he will be wondrous precise: in the things wherein the Lord hath given liberty, he will be a niggard and close the hand of him. And by the contrary; in that which the Lord hath forbidden, he will be liberal. Come to murder: he will give thee a pardon before hand; he reckoneth not of adultery and oppression, and such gross sins. Paul 2. Thess. 2. 4. giveth this as a note of the Antichrist, that he shall oppose himself to every thing divine; he shall be ever in a contradiction to God. So where ye find this opposition, say, here sitteth Antichrist. Therefore I say, in the Church of Rome sitteth the Antichrist. There he sitteth & shall sit, until he be abolished by the breath of the Lord jesus. This for this point of false doctrine. In the 22. verse he falleth to, and refuteth this doctrine, and he bringeth in two forcible and pithy arguments: and first he reasoneth from the perishing nature of these things: what are they? They are corruptible things. Who will set down rules about things that perish, as though religion were in them? Paul 1. Corinth. 6. 13. in handling this same matter, he saith, Meats are ordained for the belly, and the belly for the meats, but God shall destroy both it, and them. As if he should say, both the meat and the belly shall perish. Now this argument taken from the corruptible nature of these things, he aggravateth when he saith, but in the use they perish. When they are in the hand and mouth they perish. It is true that all these earthly things appointed for this mortal life pass away, all goeth away that is appointed for the sustenance of man; yet there are somethings more lasting and more durable than others: but as concerning meat, and cloth, and such things, they all wear away by the use. So the Apostle would say, that of all vanishing things, meat is the most vanishing thing that is. Then note this: Religion, godliness, and the worshipping of God, it is not in things corruptible; it is not in things indifferent, as meat, drink, days, clothes, and the rest of these vanishing things: but true religion standeth in things permanent, and in things necessary. I give thee an example: To eat this, and not to eat that, I will not count thee the more godly or religious; for that is to be in the kingdom of Antichrist; but to honour one God only, the true God sincerely, that is religion. And so go through the whole commandments, and if thou find thy heart sanctified to obey God in his word, and to follow him only; then I say to thee, thou art truly religious. Eat what thou pleasest, all is sanctified to thee; and to keep temperance in the use of them, that is acceptable to God. But to eat, or not to eat, that is no religion; if thou have not the warrant of the word of God for thy religion, I will not give a points end for thy religion: for there is no religion, but that which the Lord hath commanded. And therefore Paul to the Romans chap. 14. vers. 17. he saith, that the kingdom of God is not meat and drink: religion consisteth not of these things, but in an uprightness, peace with God, and with thy neighbour, and joy in the holy Ghost. Albeit thou shouldest fast all the fridays and wednesdays in the year, yet if thou be a wrangler with thy neighbour, thou hast no religion, thou art an hypocrite. Ye see the religion of the Papists standeth in things corruptible: go to Rome and Spain, ye shall see this; their religion standeth in wearing this clothing and that clothing; in abstaining from this meat, and eating of that, and such other trifles, wherewith they have troubled the world. Fie on them, will they never be ashamed of it? Thus for the first reason of the refuting of this false doctrine: now followeth the second. What are all things saith he again, but the doctrine of men? This doctrine, Touch not, taste not, handle not, was not the doctrine of God: and therefore saith the Apostle, it availeth not. For even as these things corruptible, as meat, drink, with the rest of that sort, they are no matter or subject of religion: even so the commandment of man, and the doctrine of man that cometh from his brain, is no rule of religion. Livest thou after the doctrine of man? I affirm thou art not religious. Livest thou in abstinence at the command of man? Ha, ha, there is a fair countenance in thee: but I say to thee, all is superstition, which is ruled by the doctrine of men. In one word, take all that religion in that Church grounded on the brain of man, not to be religion, but superstition. Thou shalt find out a superstitious Friar by his habit; go through all their Cloisters, ye shall find nothing but the doctrine of man: and the doctrine of man will never make a religious body. Secondly, The doctrine of men cannot make any religious. I perceive in this place, and such others, that men in all ages have busied themselves to set down doctrine about things indifferent. Look the doctrine of the Roman Church, ye shall find this true. This testifieth whereto the wit of man inclineth, to wit, to be religious in vanities: in eating, drinking, clothing, and to let thee live as thou wouldst. As for other necessary points, it will not acknowledge them: as for the honour of the parents, thou wilt pass by that. O the wicked nature of man! it hath no inclination to any thing, but to vanishing things, and it will have a religion of these things in any case. To come to the last verse; having thus confuted this false doctrine concerning meats by these two arguments, the false teacher might have excepted and said: O yet there appeareth some reason in this doctrine of abstinence, because it hath a show of wisdom. Secondly, it hath the appearance of the submission of the mind: and thirdly, it is a mortifying of the The third objection. body: it spareth not the body, but it humbleth the body; and therefore this doctrine must have some reason, and show of wisdom. The Apostle granteth this, but he saith, it availeth not, because this doctrine is about fleshly things, the filling of the belly, etc. But briefly to examine the words, which indeed hath the show of wisdom. Mark first a false teacher a Sophister, howbeit there be no wisdom in his doctrine; yet if it have a fair show and a glance, it is enough to him. This is the nature of a Sophister, he is well contented with a show of wisdom, and beguileth the world with this: And the people are naturally as vain as he. If thou get a show of wisdom, thou wilt be content with it: And why? The heart is vain, and vanity may serve a vain heart, a vain empty heart that hath no soundness, will drink in vanity greedily as a man drinketh in water, 2. Thess. chap. 2. vers. 10. 11. Therefore (brethren) wonder not to see this world wander after vanity, wonder not to see so many Papists and superstitious persons to spread abroad, and the people to follow them: no wonder, because the world inclineth to drink in vanity, and the world is content with a show of truth; but thank God if he hath made thee able to discern betwixt a show and a solid thing: for thou hast gotten a great grace. And therefore if thou hear of Phil. 1. 9 their vain arguments, thank God that thou hast that heart to consider of them aright, and that thou hast an eye that can rightly discern thereupon: for few hath gotten this spirit of God to discern aright betwixt the show and the sound truth. Again, note there is not one head of doctrine, but it will get a colour of an argument to defend it. There was never an heresy, but it got the colour of truth: never doctrine so foul, but it will take to it a fair show. Think ye that the devil that can change himself into an Angel of light, that he hath not taught his own to colour that vanity of theirs, and to cover over with sugar their poison spewed into them by that foul spirit? No, no, I warrant you he forgetteth not that: therefore be not deceived with a colour of seeming probability, but when thou hearest a novelty in doctrine, try and prove the spirit, and hold that that is good. Trust not till thou try, and credit not lightly; for thou wilt be deceived, except thou try skilfully, and with time. Now I pass to the colours of their doctrine. I tell you in general of these sorts of colours that teachers will put on. There is one that is false in it own nature, as the doctrine is false. It is a false argument concluding a false head of doctrine. Secondly, there is another colour, that is a true colour, but falsely applied to such a subject, as thou wouldst colour a piece of dirt with fair colour; so a false teacher will take a fair colour and put it upon his dirt, upon his dreams, and fantasies. But to come to the special, and that ye may see this more clearly: the first colour whereby the doctrine of meat is coloured, is called voluntary worshipping, that is, such Colours of false teachers. worship as is not commanded by God, but invented by the vain head of man. Woe worth such a worship! when a man followeth his own fancy. And how coloured they this head of doctrine? after this manner. This doctrine of abstinence from meats, is a kind of voluntary worshipping, that God hath not commanded (so ready is man to serve God unbidden) Voluntary worship. apparently he that tarrieth for bidding, deserveth no thanks at God's hands, as the false teacher would say: but to answer. To worship God unbidden, it hath a false colour, and it will not be allowed of God. If thou worship God unbidden, thou servest a thankless master. He will not accept of thee, nor thy worship. So there is a false colour applied to such a subject. Come to the second colour, humility and submission in the mind, how put they on this colour? O saith the deceiver, the doctrine that maketh thee humble, it must be the doctrine of wisdom. But so it is: this doctrine concerning abstinence, it humbleth thee, and maketh thee lowly minded, for meats puff up: therefore this doctrine must be a good doctrine. I answer, this is a fair colour, humility and submission of mind, a thing commended: so it is a true colour. O but it is evil applied! for as the deceiver saith, that sorrow & fasting is for humility, he belieth it. No, no, fast all thy life long, having no warrant of God, it shall not profit thee to humiliation. Will then a false teacher bid thee abstain from that, that God hath commanded, and hath given thee liberty of? I say to thee thou shalt never be the more humbled. So it is a good colour, but falsely applied to this foul doctrine. The last colour is the subduing of the flesh. Man consisteth of two parts, and this abstinence serveth for both, how layeth he on this colour? That doctrine is a doctrine of wisdom, that serveth for the chastening of the body, I can it not deny: but (saith he) that doth the doctrine of abstinence. I say to thee, that is false; for there is no means will serve thee for that turn, but that which the Lord hath commanded. Put in thorns in thy shoes, put in pinning stones in thy shoes, scourge thyself: vain loon, thou shalt be whipped in hell; take penance to thee; do all these things, and such like; I say to thee, O deceiver, the more thou usest these, the more thou shalt be puffed up. There is none more proud than these of the Church of Rome: for I tell thee, it is a pride to follow that, that God hath not commanded. So it is a fair colour, but falsely applied as a colour upon dirt, and all cometh to this. Try well the argument of a Papist; for the argument of a Papist hath ever some falsehood, if thou hast an eye to see it, howbeit it will not at the first appear to thee. And if it be a true thing, which he speaketh, look how he apply it. For ye see that he can take good and fair colours, and apply them very falsely. Trust never any of these jesuits; for he will make thee believe that black is white: be not deceived then with their colours. Now will ye have the Apostles answer: he is short. He granteth all these colours and shows are true, and saith as it were to these false deceivers, your doctrine will have all these colours: but I answer you, all availeth not, they are of no value, colour it as ye will colour it: for that which is not good in itself, it will never be good, use what argument thou wilt. Thy argument what ever it be, will never make a false doctrine good. He condemneth then this doctrine of abstinence, that the Papists this day use; for that that is false in itself, shall never stand true by any colour. He giveth the reason wherefore it availeth not: because it is a doctrine that serveth for the stuffing of the flesh; as he would say, there is no true religion concerning things of the belly, nor clothing of the back, nor filling of the purse; what hath religion to do with these things? Eat and drink Papist (look chap. 1.) while thou burst, keep thy cord and cowl on thy back, what hath religion to do with that? He cutteth it therefore away in one word, it is of no value. Then brethren take the lesson. The doctrine concerning things that serve for this life, for thy body, thy flesh, thy belly, thy back and clothing, and if thou shouldest clothe it with sackcloth, and in one word things of this life have not to do with religion, with God, and his worship. God is not worshipped by these things. There is not one commandment given by God touching these things. Where readest thou it? is there aught concerning this meat, or that, this garment or that? no, no, all the commandments that serve for the worshipping of God, are all in the word of God. So then I say again, there is no doctrine of religion in the things of this life: for why? the doctrine of religion is about things that concern spiritual life, about faith, about worshipping of God, about the honouring of thy parents, abstaining from murder, and such like, as thou hast set down to thee in the law of God, which is the lantern that shineth before the feet of his elect ones. So then brethren, be earnest in keeping and hearing such doctrine as concerneth life everlasting: and when thou hearest this doctrine of dirt, turn thy ear away from it, for there is no godliness in it. And I give you my counsel, hear him not that speaketh of such things, but hear him that will speak of Christ jesus and his doctrine, which shall feed thee to life everlasting. It will not be meat and drink, and the doctrine thereof, which will feed thee; but it must be this doctrine of Christ, wherewith thou must be fed, and thou must still feed on it, until thou be glorified in him and with him for ever and ever. To whom with the Father and holy Spirit, be all praise and honour now and ever, Amen. THE XXIII. LECTURE UPON THE EPISTLE OF PAUL TO THE Colossians. COLOS. Chap. 3. vers. 1. 2. 3. 1 If ye then be risen with Christ, seek those things which are above, where Christ sitteth at the right hand of God: 2 Set your affections on things which are above, and not on things which are on the earth. 3 For ye are dead, and your life is hid with Christ in God. WE have heard in this Epistle (beloved brethren in jesus Christ) first the inscription of the Epistle. Secondly, The parts of this epistle already handled. the preface. Thirdly, the doctrine touching Christ and his benefits. And then four, we have heard how he passed from the doctrine, to the exhortations and admonitions, exhorting the Colossians to perseverance in that faith which they had received, admonishing them to beware of the false Apostles, their doctrine, and men's traditions. In this admonition he insisteth throughout the whole second chapter. Now (brethren) in this third chapter, taking occasion of the vain and corruptible things, as meat, drink, and such things (of which are the traditions of men, from the which he had dissuaded them in the former chapter) he gins to exhort them to other things not corruptible, but everlasting; not earthly, but heavenly; in the which true godliness and holiness standeth. Throughout all this whole chapter he insisteth upon this first in general; and then he cometh to his exhortation in special. And he continueth so to the seventh verse of the next chapter. The particulars I remit to the diduction of the text, and I come to the words presently read. In them there are two exhortations to one thing, together with sundry arguments, he exhorteth in both, to the things above, to heavenly things: and the foresaid exhortation which he useth for this purpose is to seek them: and the second exhortation is to know them, to be wise in them, and to understand them; for that is the force of the word. Then to come to the first exhortation: If ye be risen with Christ, seek the things that are above. There is the exhortation, and the first argument, which is, ye are risen with Christ to life, after that ye were dead to all these beggarly ceremonies, to men's traditions of meat and drink and such like. Now after ye were dead to these, ye are risen again to a life, and to an heavenly life: therefore seek the things that are in heaven. Now to insist upon every word: Ye see here, and in the chapter before, mention is made of a dying of Christ, and of a burial with him, and of a rising and living with him: so that when he dieth, we die; and when he riseth and liveth, we rise and live. Mark it well. In a word, as he altereth, we altar: so many as believe in him, of necessity they change as he change; when he dies they die, by virtue of his death, to sin and to the world, and sin dieth in them: when he riseth, they rise with him, unto that heavenly life. This alteration is wonderful. What man is high in the world which will draw others after him after this manner? that when he dieth will cause another to die with him, that never saw him bodily in this life. What is he I say, look through the whole world, and to all the Kings of the world, whom will ye find in heaven or earth, that will alter men after this manner by his death and life? This is one common doctrine, but it would be considered well: for there are few which understand this doctrine. Then of necessity in jesus Christ there must be a great force and virtue. Ye see now, the Heavens, Planets, Sun, Moon, and the rest, because they by their operation do make alteration in these inferior things, as in plants, grass, fields, and even in the body of man; because (I say) of this operation in these inferior creatures we ascribe a great virtue to them. But all these celestial bodies cannot work such effects, as jesus Simile. his death and life can work. No, no, if thou were once dead, these celestial signs and planets will not make thee live again. The Sun nor the Moon cannot make thee live, when once thou art dead; but when thou art dead, jesus will raise thee up more lively than ever thou wert before. So there The power of Christ's death and resurrection. must be in him a force above all the force and power, that ever God made or gave to any creature. But mark brethren, concerning this power: he must be a man in whom this power is, because this virtue cannot come to thee, but through the nature of man: man cannot die to sin, and live to righteousness, but by that virtue that cometh through man; yet he must be more than a man, and that a holy man without all spot of sin. He must be more than this: I say, he must be God, to Rom. 8. 11 Phil. 3. 10. 11. make thee die to sin and rise unto righteousness. This cometh of the special power and virtue of God; for none is able in heaven or earth, to work such a strange work as this, except he be God. Yet there must be more of necessity, there must be a conjunction betwixt thee and him; he must be joined Our communion with Christ to thee, and thou to him; otherwise his virtue will not come to thee either to thy death or to thy life: he must be thy husband, and thou his spouse; yea he must be more than thy husband: for the husband cannot draw the wife after him by virtue of his death or life, either to live or to die, as Christ can do. He must be then thy head: he must be as near as thy head is near thy body. That is the familiar similitude of the Scripture. When the head dieth, the body dieth with it; and when the head is lively, the body hath sense and being: So when jesus dieth, the body dieth; when jesus riseth, the body riseth also. So the meetest thing to express him and his conjunction with us, is the head & body of man; and yet he must be more than the head: for there came never such virtue from the head of a man to the body, as there shall come from thy head jesus Christ unto thy soul, when thou art joined to him by faith. He must have virtue and power to give thee, whereby thou mayst be able to die or to live. Now brethren, if there were no more but these effects to flow from jesus into us, it telleth us plainly, that there was never given such a power to any in heaven or earth, as there was given to jesus Christ, man our Regeneration. head. It telleth, that as he is man, so is he God. Look if thou have regeneration in thee, and thou shalt feel this to be true: if we have it, it will tell us that jesus Christ is the nearest to me, and thee of all others. There is none that will make thee to die with them, but Christ only: no, thy father and mother will not be able to do that: none will draw thee after him in death and life, save only Christ. So if thou be joined with Christ, it is impossible to separate thee from him, as thou mayst be from thy wise and children, and the dearest things thou hast: no, no, if thou be once joined to him as thy head, there is no separation for thee, he shall be all things to thee. Now this much for the first argument, the exhortation followeth. If ye be risen with Christ (saith he) seek those things which are above. There is an action required, and life, and every kind of life must have an action, otherwise it cannot be a life. The natural life must have an action: the earthly life must have an action. Then this heavenly life, that we are risen to, with jesus, it must have an action, otherwise it cannot be a life. Note. Thou that art quickened with him, must be a doer; otherwise thou hast not his life: for as his life is the quickest thing that is, or ever was (for it is the life of God) so it must have the quickest action that is. This action is first a seeking with the whole heart, and all the affections, and members of the body. There is the first action, seeking. Every life, ye know, seeketh for the things What the spiritual life of Christ works in his members. that serve for the sustaining of it. This natural life that perisheth, so long as it abideth, it is occupied in seeking for the maintenance of it by night and by day, by all means possible. Should not then this heavenly life have a seeking? Shouldest thou sit when thou seest this man catching here and there, seeking for the maintenance of this natural life? Wilt thou not take an example of these earthly things and earthly creatures, to seek for heavenly things to the confirmation and preservation of thy spiritual life? O if thou hadst a spark of heavenly life, thou wouldst seek more earnestly for the entertainment of it, than ever any creature did for the maintenance of this natural life! Well then, by the example of these earthly things that are occupied in seeking for the means of this present life, learn thou to seek spiritual graces, and say to the Lord: O Lord, grant that I may seek heaven, and heavenly things, for the preservation of this my spiritual life, as all these earthly bodies seek for these perishing things. Now come to the things that they should seek, Seek (saith he) what? nothing beneath, meat, drink, and the rest of these things: No, what should they seek? Things above in heaven that are in jesus Christ. O the fullness that is in him! Brethren, all grace first is in heaven, yea above these visible heavens, where that glorious body is: than it cometh down to the earth. Therefore he sendeth thee upward to heaven for to seek. Ye know every kind of life seeketh things proper and meet for such a life: The life of a beast will seek for that, that is proper for the life of a beast; the life of a tree, for that that is meet for such a life; and the life of a man for such things as are meet for the life of a man. Every life will seek for things which serve for the preservation of it: even so if thou hadst this life of God, thou wilt seek things proper for this life. Thou wilt seek things from heaven, because heavenly things are proper for such a life. For heavenly things are proper for an heavenly life. jesus Christ after his death and burial, or ever his body was in heaven, the heart of him was in heaven: So if thou have the life of jesus, of necessity thy heart must go to heaven; for look whither his heart went, if thou be risen with him, of necessity thy heart must go thither: and by thine action measure thy life in jesus: for if thou have not a heart to heaven and heavenly things, alas thou hast not the life of jesus: but if thou have it, thou wilt ever be seeking for heavenly things; and then, in some measure thou art in heaven. Then to conclude this first exhortation and first argument thereof in a word, and so to come to the second argument. If there were nothing more to move thee to seek after heaven and heavenly things, but this spirit of regeneration, the life of the spirit in jesus Christ, it should lift thee up to heaven as heavy as thou art. For it is true, thou art a lump: but if thou have the spirit, if thou wert never so heavy, he will raise thee; and give thee strength to fly upward, though the body be never so clogged. If thou have a spark of that life, it will cause thee to mount aloft. Indeed this body will draw thee down, and must do so; yet be assured, if thou have one spark of that spiritual life, it will raise thee up, when the other is pulling thee down; and in the end when mortality is so shaken off of thee, then in a wonderful manner the body shall be lifted up, and that soul and body of thine shall be glorified. Therefore mark ever this life by the effect: if thou findest thy heart in heaven and heavenly things, say, thou hast the life of jesus: but on the contrary, if thou find not thy heart set A true note of the life of God in us. on heaven, and seeking for heavenly things, thou hast not to do with the life of jesus, and woe be to thee for evermore. When thou risest in the morning, if thou findest thy heart upward, O thou risest with joy! therefore never rest till thou hast Eph. 4. 18. gotten the life of God. Lord make us careful to have a sense of this life, without the which there is no glory, nor joy for the soul of any person living. Now to come to the next argument, which is taken from Christ himself, and the place where he is: Seek (saith he) those things that are above where Christ is. As if he would say, Christ is above, that glorified body with all the spiritual graces, and that fullness is above; yea above these visible heavens. Therefore let thy heart go where he is; let it be lifted up above these heavens. Brethren, the presence of jesus and the love of that presence should make us to love heaven, and make us oftentimes to cast up not only the eye of the soul, but also the bodily eye, to these visible heavens, if we love the presence of jesus, who is above these heavens, and to strive to pierce through them as to his own presence. For if he were not there, what reckoning is there of these heavens? I would not reckon of them more than of the earth which we tread on: and I had rather dwell with jesus in the earth, then in heaven, for all the glory thereof without jesus: for all the pleasure that is either in heaven or earth is in jesus, and without him, away with heaven and earth both, I will give nothing for them. And therefore the love of that presence should make us to love heaven. Ye know if a man love another entirely, he will love the place where he dwelleth, and (as we say) he will A note of love. love the ground he goeth on: so if thou love thy Lord, thou wilt love the place he treads on; nay thine eye would not be off these visible heavens, at the lest once in the day; for he is above them, and shall abide there, till his last coming: So if thou love him, thine eye would follow him where he is. But alas, for the lack of the love of his presence, this love is not to be found in many men's hearts, and of this it cometh to pass that men are so loath to die: nay if the love of thy soul were with him, thy soul would say with Paul, I groan to be with the Lord; it will groan within thee to be out of the body. And take this for a token; where there is not an eye to heaven, alas there is no love of jesus Christ in thy soul: and alas, what good thing can possess thy soul, if it be empty of the love of jesus Christ? Now followeth in the end of the verse the third argument, taken from the estate of Christ in heaven; but what is his estate? He is sitting at the right hand of God. As if he would say; he is in heaven, but not there as a servant or an Angel; there are sundry in heaven, but in divers ranks. He is in heaven exalted to that height; he hath such glory as thou never The glory of Christ in heaven. sawest. All the Angels bow their knees, he is Lord over them all, even as he is man. Then as the presence of jesus and love of him should draw our heart to heaven: so the estate he standeth in presently, that passing glory, and that kingdom he is in, should draw our hearts upward to heaven. If his glory were dear to thee, thy heart would be where his glory is, and thou wouldst not be content until thy heart were lifted up to him, and the eye of thy soul set on him: yea this bodily eye would ever pierce to get that presence of jesus in the heavens glorified in our nature. Ye know, if a man, upon whom our life and comfort dependeth, were in a strange land, and promoted A sweet similitude. to be a Lord; thou wouldst never rest until thou were with him, and thy thought would be ever upon his glory: Now I would to God we could have that affection to jesus the King of glory. It is true, we cannot love him as we should: but (I say) blessed is that soul that hath any love towards him, piercing through this body of clay. Blessed is that heart that can give once but a sigh either by night or day, if it were after never so small a measure for the presence of jesus: for be assured that soul shall be glorified with the Lord of glory. Note. This for the first exhortation, with the three arguments, the life whereunto we are risen, the presence of jesus, and his glorious estate in heaven, all which should make us set our eye upward to heaven, and be occupied in seeking of heavenly things meet for the spiritual life. Now to go to the next exhortation, and it is to these same things that are above. Before he exhorted the Colossians to seek them, now he exhorteth them to be wise in them, to fill themselves with them, to * Or to desire that they may affect all their senses. sent them with all their senses: to see them with their eyes, and to feel them sensibly, as it were with their hands. This exhortation is grounded upon the first argument. If ye be risen with Christ, etc. Then be * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. wise in the things that are above: that is a common ground to both. This is so joined with the first, that there can be no seeking without wisdom. How canst thou seek that, that thou knowest not? If thou have no knowledge of heaven & heavenly things, how canst thou seek them? what desire canst thou have of them? for the proverb is true, Ignoti nulla cupido, there is no desire of that we know not. Then as before he exhorteth to seek; so now he exhorteth to know; and knowledge goeth Knowledge. before seeking: And therefore thou that wouldst seek heaven and for heavenly things, know them first; and when thou hast gotten a knowledge of them, then let thy affection come after: for if thou seek without knowledge, thou shalt never find them. Therefore ever seek the knowledge of jesus, and of that fullness of grace that is in him, and think not that thou hast enough of knowledge already. No, cry ever, Lord open the eye of my soul to see thee and the things that are with thee, that I may see the things I have not seen, and that I should see. Hear the word of the Gospel; for knowledge is gotten by the word of the Gospel. Seek, that thy mind may be instructed, but to the purpose. Bewise. As seeking is an action; so wisdom is an action. There is no action without some sense and knowledge. The life of a beast is not without some sense; take it away, the beast perisheth. The life of a man cannot be without some sense and knowledge; therefore thou canst not have the life of God, except thou have a sense and smelling of God and of heavenly things. It is a thing impossible, that thou that hast no taste of things above, canst either seek or see them; and if thou thinkest otherwise thou art deceived. Can the life of jesus be in thee without a knowledge of heavenly things? No, no, deceive not thy soul, it is unpossible: for jesus liveth not in the souls of men altogether ignorant. So that if thou get not a portion of this knowledge, of this heavenly life, and of things above, thou shalt never seek for them, nor have a desire of them: no, I say to thee, if thou want knowledge, thou shalt never get them. Come forward. Let us see of what things must this knowledge be? He answereth, of things above, that is, of such things as are proper for such a life. I tell you this earth, and all the things in it, your silver, gold, drink, and all the rest, the knowledge of these things serveth not for the life of heaven: but if thou wilt have such a life, thy knowledge must reach to heaven: and howbeit thy knowledge be finite; yet it will compass things infinite: if thou have the spirit of jesus, saith the Apostle, it compasseth the breadth, and depth of him, Ephes. chap. 3. verse 18. 19 Knowledge of heavenly things necessary if we be in Christ. So this heavenly life requires wisdom in heavenly things. jesus Christ when he rose, the eye of him went up to heaven; he knew no more these carnal things; all went away, and the mind of him was occupied upon heavenly things: so if thou rise with him, thy mind will to heaven, and in some measure thou wilt understand things, and thou wilt be wise in God. If thou have not this, I say thou hast not risen with jesus, but art yet filthy, wallowing in thy own blood to thy eternal damnation. Now he is not content to exhort them that they be wise in these things above, but he excludeth things of this earth: to teach thee that thou canst not be wise in these heavenvly things, in case thou be wise in these things beneath; yea these heavenly things shall be but foolishness to a wise man in earthly things: for they shall be but as a dream and imagination to such: the speech of the Gospel shall be folly to him. So think not to take both in thy arms; when thou art looking down, how canst thou look up? Think not to compass heaven and earth both together: for in compassing the one, thou shalt lose the other: Therefore the Apostle sundreth them. This seemeth to be hard, for how can we cast all care of this world away, we must eat, drink, and be clothed, and have some care of these things so long as we abide in the earth? The Apostle answereth in the first Epistle to the Corinth. chap. 7. vers. 29. for having spoken of marriage, he saith, the time is shortened. As if he would say, ye will not be long in this life. Therefore ye that have wives, be as though ye had them not. By the which he meaneth not, that we should cast all care away of this world, but that we should take the things of this earth by the way as it were: that is to say, let not thy chief care be on them, but so far as they serve for heaven. Do even as though thou were going on a pilgrimage, ye will take meat, drink, gold, silver, and such other things to help you forward in your journey; yet your care will not be on them, but your care will be chief on your journey, ever having your eye upon the end of it. Thou wilt not sit down upon thy riches, upon thy meat, and the rest Simile. while thou art in journeying; but wilt be ever going forward in thy journey, using these things by the way: even so the Lord in this our journeying to heaven, he will not have us to sit down, and set our care chief on these things in the earth, but to take them as it were by the way, having thy chief care Matth. 6. on him, and the things with him: therefore sit not down upon any thing in this earth; if thou do, thou shalt never come to thy journeys end; yea thou shalt lose the remembrance of it. Now to go forward in the words following. There are two arguments to this purpose set down by the Apostle: the first is to dissuade them from earthly things, ye are dead. The next is to seek heavenly things; your life is hid with Christ in God. To speak then of the first argument, which is, ye are dead to the earth: therefore strive not to be wise in the earth. Ye know that a man that is dead, supposing that he had never so great care of this world, and could never get a fill of the things in it, so long as he lived, yet when life is gone, the body lieth still, and will not give a penny for all the world, all pleasure goeth away, and Simile. as a man dieth, he will begin to spit at the world: yea, a man full of the honour of it, he will at his dying day spit at it. Even so brethren, the soul dying with jesus spiritually (as the body dieth naturally) to sin, to the earth, and to all earthly things, to what end should it care for these earthly things? Nay, if thou didst find that death of jesus, thou wouldst loathe these things. In deed it is unpossible to be altogether void of the care of these things of the earth, as long as we are in the body here: but if thou be buried with him, certainly thou wilt loathe all these things beneath, and despise the wisdom of them, and begin by little and little to seek the things of heaven. And if thou be thus wise dead, it is a sure argument, thy soul is mortified, lying as it were in the burial of jesus, until the time thou rise glorious in that great day. As by the contrary, if thou be not buried with jesus in thy soul and body, thou art living to sin, thou wantest the life of God, and hast nothing but a sinful life. Brethren, ye heard before, he said they were living: now he saith, they are dead. How can these two stand Objection. Answer. together? I answer, a spiritual death in the soul, when it dieth to sin, to foul affections, and to earthly things, such a death as that standeth very well with a spiritual life; yea, this death is so joined with the spiritual life, that except the spiritual death precede, the life of jesus will not enter into thee. Think not to enjoy both together at once, the life of sin, and the life of God; but ere thou get the life of God, the eye thou hadst to earthly things must be closed: no, think not to look up and down together at once. No, no, be dead to the world ere ever thou mind to open an eye to heaven. So then, the death to the world, and the life to heaven standeth well together. The last argument followeth, persuading to the things above, your life is hid above with Christ. There are the words, and why should ye not follow him, and set your heart and your eye upon him, where your life is? Brethren, I see there are many things to move us to seek heaven, and to be wise in heanenly things. Now I would to God one of them could move us, but alas! as for a stony heart, speak and reason with it as ye will, and convince it as ye please, it will abide hard, and will not be moved. Wouldst thou go down to the things of this life? that death that thou diest forceth thee up to heaven; it giveth thee wings to fly upward, and closeth thine eyes from the world, and then cometh that spiritual life; which also forceth thee upward: will not this move thee? Then cometh the presence of jesus that is in heaven, he is drawing thee upward with his hand; the other two thrusteth thee upward, but he draweth thee by his spirit: Father (saith he) in john chap. 17. verse 24. I will that those which thou hast given me be with me where I am. Will not this move thee? yet there is more, his glory wherewith he promiseth to adorn thee with himself. Would not that yet move thee to seek heaven and heavenly things? O thy life is not here! In deed thou hast begun a piece of the life of heaven, when thy desire is set upon it; but thy glory is in the heaven, thou art already the son of God, but yet it appeareth not what thou art, 1. john 3. 2. Thy life is in heaven. Then seeing there are so many arguments to move thee to set thy heart and affection on heaven and heavenly things, to draw thee upward to heaven; O miserable soul! that yet wilt go down to hell. There is no want of power to convince, and arguments to move us to seek for heaven and heavenly things; but alas all the want is in thy miserable heart, to let thee see how great an induration is in thy heart, that will undo thee so in the light of the Gospel. The greatest sin that thou canst commit, it is not thy murder, thy adultery, thy oppression, it is none of these that holdeth thee back from God. No, no, it is the hardening of thy heart against Hardness of heart how perilous. so many graces, whereby the Lord would heave thee up to heaven. And so the special point of thine inditement shall be, that thou hardenest thy heart, and wouldst have none of his grace. I would have forgiven thee freely, will the Lord say, if thou wouldst have taken me by the hand when I put it out to thee. O blessed is that soul that can put out the hand, and take grace of God when he offereth it! Yet I must not pass by the words. Your life (saith he) is hid above with Christ, and in whom? In God. By life is meant that perfection of glory, that once we shall see, when the glory of jesus shall overshadow us, and make this vile body of ours glorious, as it is said in the Epistle to the Philippians, chap. 3. vers. 21. There our life (he saith) is hid above, it is not open to be seen. The eye of man hath not seen it: the ear hath not heard of it: and all the tongues of the Angels cannot tell you of the greatness of that glory; neither can it enter into your heart, Hebr. 2. 7. So it is hid above from the world: the wicked seethe it not, and so it cometh to pass that the child of God is least accounted of; and why? because the life of him is not seen, and the reprobate shall wonder at it, at that day, when it shall be clearly revealed to him, but alas, to his everlasting confusion; yea the very sons of God shall wonder at it themselves: for thou seest not the glory of thy estate. Alas, heaven is but as a dream to thee, and is as it were a glimmering; thou seest not the thousand part of it, neither feelest the thousand part of the joy that thou shalt have there: but we see it a far off; and therefore it seemeth like a mote. But when we draw near it, it shall be like a great mountain. So it is hid. With whom? with Christ: where he is, there is thy life. Then it must follow, as it is hid, jesus is yet hid from thee; thou livest not by sight of him, but by faith in him, 2. Cor. 5. 7. He is hid from thee, and thou shalt wonder, when thou shalt see him: When thou shalt see him, even as he is man, he shall make thee astonished. And where is jesus hid? He answereth, in God. It is not these heavens: it is not this visible circle, these clouds that hide him. No, take them away, thou canst see him with that corruptible eye of thine. In whom then is he hid? In God. That is, in a light that hath no access. 1. Timoth. chap. 6. vers. 16. where God is himself, jesus is hid up. So all the sight of things invisible is in jesus: So that no eye can see God, but in jesus; and if jesus be hid up, God is invisible to thee, all is hid up within that vail, and all is dwelling in that vail of man. So all is hid: thy life is hid, and jesus is hid up. Therefore wonder not, although thou canst not get such a sight of that life of Christ, and such a sight of God, as thou wouldst have: for the appointed time is not as yet come. The Lord hath appointed a time, when Christ shall be revealed, and then seeing jesus, thou shalt see thy life, that was hid up in him: yea than thou shalt see God himself. Now what shall we do in the mean time? I will tell thee, hold thee by the faith of jesus, until thou get this sight: that is, stick A sweet conclusion. 2. Cor. 3. 17. 18. to the mirror of the Gospel, hold thy eye to it, and ever be looking on it: and then in a moment jesus shall stand up before thee, ere thou be aware; and when the mirror shall go away, jesus shall stand up in steed of it; and he shall not so soon stand up before thee, but he shall as soon transform thee, and shall make this vile body to be glorious. And so soon as this mortality shall be swallowed up, than thou shalt possess that infinite joy everlastingly, and shalt look into the deepness of that Lord for ever. Now Lord give us grace to look steadfastly in this Gospel of jesus till we be glorified in him, and get his presence to look on for ever and ever, Amen. Now to this Lord jesus with the Father and holy Ghost be everlasting praise, honour and thanks for ever. THE XXIIII. LECTURE UPON THE EPISTLE OF PAUL to the Colossains. COLOS. Chap. 3. vers. 4. 5. 4 When Christ which is our life, shall appear, then shall ye also appear with him in glory. 5 Mortify therefore your members which are on the earth, fornication, uncleanness, the inordinate affection, evil concupiscence, THe last day (brethren) we entered into the exhortation to true godliness and holiness of life. In the first three verses of this chapter we had two exhortations, and both were to things that are above, to heavenly things. The first exhortation was to seek them: the second was to be wise in these heavenly things. There were sundry arguments which the Apostle used for this purpose, ye heard every one of them as they occurred in their own place. The last argument whereby he would move them to be wise in these heavenly things was, that life that was hid up with Christ in God, even that life which is the perfecting of this spiritual life begun here. The perfect life of glory is with Christ, therefore they should set their eye on heaven and heavenly things. Now to go forward: they might have demanded, when shall we have that life, and when shall it be manifested? To this, the Apostle in the first verse which I have now read, answereth and saith, it shall be revealed to you; yea rather, ye shall appear as soon as jesus Christ the Lord of life shall be revealed. After this followeth another exhortation, grounded upon this answer and promise of life to be revealed, as we shall hear. To come then to the first part of their demand and question they move: I mark this first, when once any hath begun to taste of that life to come, and of heavenly things, as the Colossians did, there is a continual longing and desire to have the fullness and accomplishment thereof. If thou hadst tasted it, thou wilt long for it, and ask when it shall be fully revealed. Such as have tasted Christ effectually long to see him. And therefore Paul to the Romans chap. 8. vers. 23. saith, We that have received the first fruits of the spirit (there is the beginning of the life spiritual and of heaven) we sigh within ourselves, waiting for the adoption even the redemption of our bodies. What thing can be more clear than this? And in the 2. Cor. chap. 5. vers. 2. We (saith he) being burdened with this mortality, we sigh; not that we would cast away these bodies, but that we would be clothed upon. Then he expoundeth himself, that mortality might be swallowed of life. So the taste of a spiritual life here, hath ever a continual longing and a desire to have it fully manifested, that it might appear as it is. It is ever inquiring The first observation. when it shall be fulfilled: but thou that hast not tasted it, thou canst not seek after it; and thou that hast not tasted it in this life, thou shalt never find it hereafter. But I debar thee from heaven, and this life of jesus (play thy part as thou wilt, and reel here and there at thy pleasure, if thou have not a taste of heaven and of the life of jesus here) thou shalt never see it hereafter; I give thee this doom. The next thing I observe about this demand is: They ask not so soon, but as soon they are answered; yea they are prevented, The second observation. and they get no leisure as it were to ask. So thou that seekest for comfort, shalt get comfort; & they that seek for that life everlasting, shall get a meeting, and find a comfortable answer. It cannot fail; at the least while they be put in possession of it, they shall be fed with the promise of that life, and shall no sooner ask for it, but the answer shall be made to them: When Christ shall appear, then shall ye also appear with him in glory. And lest (brethren) ye should think these promises to be but bare words: Peter in his first Epistle and first chapter resolveth you when he saith, believing in the promise, ye rejoice with a joy unspeakable and glorious. The faith in the promise of things that are not yet come, filleth the heart with joy, and bringeth some sense of that we long for: for the faith in the promise sucketh that life out of heaven. Therefore believe while thou seest, let faith hold up thy heart until thou be put in the full possession of the things believed in. To come to the words of the text. The promise is this: Ye shall appear in glory, and ye shall see your life. There is the promise. The time is defined here, when Christ shall appear: upon this defining of the time, ye shall note: Our life dependeth upon Christ: the time of it dependeth upon his time, all the time from the beginning to his first coming in our nature, as he was hid and was not yet manifested. So that heavenly life lay hid, and shined not in the world: and more I tell you, few got it, and few saw it. Then again, when he begun to come out, and manifest himself in our nature, than our life came out and begun to appear. Lastly, when he shall come again in this full manifestation of his glory, that that thou now hast, is but little in respect of that which thou shalt see. It was but a small sight the jews got, in respect of that thou shalt get then: for than shall thy life appear in the fullness of it: there shall nothing be hidden, but all shall be made manifest. And seeing then our life dependeth on him always, hang thou on him by faith, and wait for his coming. Alas cannot thy eye once in the day be lifted up to heaven to wait for him? Paul maketh the promise to none, but to those who wait for his last coming; and so it shall not pertain to thee, if thou wait not for his coming. Again, another thing followeth clearly of these words, and The third observation. this manifestation: The glory of Christ must be in the first place, it must be foremost. Then secondly followeth thy life, and thy glory, as one pendicle of his glory: for thy life is manifested with him; when he shall appear, who is thy life, then shalt thou appear. So his life and glory goeth first, and then thine followeth after. And when Christ shall come in that day, the chiefest respect he shall have shall be to his own glory. And therefore 2. Thess. chap. 1. vers. 10. it is said, when he shall come, he shall come that he may be glorified among his Saints. So the end of his coming, is his glory, that he may be admirable; that all The manifestation of Christ in his complete glory unto men and Angels with admiration. the Angels and all the Saints may stand about to give glory to jesus. Nay there shall not be such a wondering at the elects glory, as at his glory; he shall be a perpetual admiration to man and Angel. Then the lesson is: seeing it is his glory that first shall appear, give it the first place, and let it be dearer to thee then thy life, and thy glory both. Thou shalt not diminish one jot of that; yea choose rather to go to hell, then that he should not have his glory: yea if thou account more of thy life, than his of glory, thou shalt neither get life nor glory. In some measure thou must do as Moses and Paul did, rather than he should want his glory, desire rather to be razed out of the book of life, and to be Anathema, accursed: for therein thou shalt lose nothing, but thou preferring his glory to thy very life and salvation, shalt find life, glory and salvation for ever; for he loveth them decrely that love him. In the beginning of this verse, there is a short description of Christ, when Christ that is our life. This short description containeth the cause wherefore when he shall be glorified and appear, thou shalt be glorified: The cause is, because he is thy life, and then he appearing, of force thou must appear, because his life is thine. Is not this comfortable, that the glory The glory of Christ and thy life cannot be parted. of jesus and thy life cannot be parted? Thou canst not live without him, and he will not want thee. Again, as soon as his life shall appear, thou shalt appear. It is very comfortable: yet the phrase is to be marked. He saith not, when Christ of whom we have our life shall appear, but he saith, when Christ who is our life shall appear. This is a more effectual speaking, and the very manner of speech noteth this, that that spiritual life that we begin to live here, is not so much a life different from his life, as it is the very life that Christ liveth himself. Christ hath a life, and we have the same in number, the life of Christ overshadoweth us. That same very life and no other extendeth to us so far as we are capable of it. Brethren, ye may perceive this to be a similitude. liveth the body another life then the head? No: There is but one life in the man, and that that the head hath, the same the whole bodiehath, and it quickeneth every member of the body: Even so is it to be thought of the life of jesus our spiritual head. There is a nearer conjunction betwixt us and him, than there is between this head of ours and the body: so that of necessity there is but one life of Christ and ours; and we live that same life of jesus as members of that mystical body, whereof he is the head. Paul Galath. chap. 2. vers. 20. he saith not, by Christ I live, but he saith, Christ liveth in me. And Ephes. chap. 3. vers. 17. he dwelleth in me. So his life is mine: And the 2. Cor. chap. 4. vers. 10. the life of jesus is manifested in me. The life of jesus was Paul's life. What else then is thy life, but this same life of jesus? This is comfortable, he hath made thee a fellow companion to himself: he will not give thee another life, but his own life. O that this miserable world witted what it were to live the life of God, to have Christ and his life in it! It is no small glory to live the life of jesus. In the last words, he saith not, when Christ, who is your life shall appear, your life shall appear: but he saith, ye shall appear, even ye yourselves in proper person, and none others for you, but ye yourselves shall appear with jesus in that day. For their demand would seem to mean another thing; to wit, that howsoever Christ should appear, who was their life, yet they would be far to seek, as we say. But he answereth them more comfortably, ye yourselves shall appear at that day, and not your life only. For your life shall not so soon appear, but as soon incontinently thereafter, within the space of the twinkling of an eye, ye yourselves shall appear: so this speech telleth us, that there is a space of time, wherein the sons of God are not known in the world: the Lord hath children here and the world knoweth them not; yea The world knows not the Saints. scarcely they themselves see it, much less the world. Then again, they have a time when they are made known to be King's sons, the least of them (every one is the King's son) 1. joh. 3. 2. 3. and they themselves will know themselves then. When is it that they are not known? when his glory is not seen. What difference is there between a King's son and another, when he is not in his own place and dignity? So is it with thee: thou art not in thine own place and honour. When shalt thou be known to be the son of God? when the son of glory Simile. shall appear, than thou shalt be known to be the son of God. Then the devil shall be compelled to say, there is the son of God; there is a King's son, and an heir of the everlasting kingdom. Then again, when appears not thine honour? when the honour of thy eldest brother appeareth not: so long as he is obscured, so long thou art obscured. When shall it appear? when thy eldest brother shall appear, than thou, if thou be first, second, third, fourth; yea if ye were ten thousand, the honour of the eldest brother shall reach to all. Then in one word, the manifestation of the sons of God dependeth upon the appearance of jesus Christ the first borne our eldest brother. When he shall appear, than thy glory and honour shall appear. Therefore ye pray, Let thy kingdom come, that is, let jesus appear in his glory, and let me next appear. This is the effect of the prayer. Now to come to the next verse upon this promise of appearing and life to be manifested: he groundeth his exhortation, and saith, therefore mortify your earthly members; as if he would say, your glory is to be revealed, ye shall once appear the sons of God in glory and dignity: what shall ye then do in the mean time? Be occupied (saith he) in mortifying the members of your body, that ye may be found clean; otherwise ye shall not see that life to come. Now to observe this ere we go further. Such a glorious life requires a death; thou shalt never get it, if there be not a death in thee: think not to come to it, with all thy lusts with thee, if thou fall not to the mortification of that hand that hath slain thy eldest brother the Lord jesus; thou shalt never get that life. This vain world thinketh to carry up a bloody hand, and a wicked eye to heaven: no, if thou take it with thee, thou shalt not get entrance, the gate shall be hurled on thy face. The harlot thinketh that she shall get heaven with her harlotry: No, she and her harlotry shall go to hell; no unclean thing shall enter there: if thou be not holy and in some measure sanctified, and that filthy 1. Cor. 6. 9 lust of thine slain, thou shalt never get heaven, deceive not yourselves. Yet to mark the words, he saith, mortify, slay. He said before they were dead, meaning to sin; now he biddeth them, slay on, and die on: thou that hast begun to die, continue, otherwise thou wilt not live. This telleth us, sin is not slain in an instant: yea if thou shouldest live a thousand Sin is not slain in an instant. years, it will live with thee as long as thou livest, ere thou die it shall not die: it hath a quicker life than thou hast: thou art but a bubble of water: all the Kings of the earth cannot slay sin; yea when this life is gone, that same original sin goeth to the grave with thee, and resolveth the body into ashes; Original sin liveth after death in the ashes. and after that, lieth in the ashes and leaveth thee not, until Christ come and take up the body; and so sin is not a light thing. Seeing then it is so hard to slay these affections, continue in slaying them, and think it not enough thou hast given sin a wound to day, and so leave off: I tell thee, it will slay thee, if thou slay not it daily and hourly. For that is it Paul saith, Rom. chap. 7. vers. 18. 19 A wanton girl and a wanton fellow, they think they are living; but I say there is not a spark of life in them, and well were they that they had not that life. Therefore continue in slaying of sin, or else thou shalt be slain of sin, and the life of lives shall be taken from thee. Ye that have been occupied in slaying of others, slay yourselves, and your affections. But how shall ye slay your affection? It lieth not in thy hand to do it, there is no virtue in thee: thou canst not slay one affection: I will tell thee. The means are two, the first is faith in jesus, and in his death, that is the death of jesus apprehended by faith, draw him as greedily Two means to kill sin. to thee, as thou suckest sin. It is the virtue of the cross of jesus that slayeth sin, and thy foul affections; so that if thou have not faith in him and his death, thou shalt never be Gal. 6. 14. 15. able to slay sin in thee, nor to mortify one foul affection. The other mean to slay sin and foul affections, is the spirit of jesus, that accompanieth the cross of jesus (take away the cross of jesus, no spirit.) Then this spirit coming into thy heart, it falleth to and putteth his hand in that sin which is within thee, and killeth it by little and little: for as he is a quickening spirit, so he is a slaying spirit of sin. So Christ's cross embraced by faith, & then his spirit, they are the means to slay sin in thee. Then thou hast no more to do, but by faith to entertain that cross of Christ and his spirit: for woe Rom. 8. 2. 3. 4. is that heart that is without the spirit of Christ. But how shall this be? I tell thee faith is by hearing: hear the Gospel then; for if thou take no pleasure in the Gospel, faith, Christ, and his spirit shall go from thee. Besides these two, there are other godly exercises, profitable to the same purpose, continual prayer; for that is the exercise that God delighteth in: Means to come by & to increase saith. earnest exercising of the works of charity; if thou leave off these exercises, thou shalt lose Christ and his spirit, and shalt grow in sin, and then thou shalt be cast into damnation for ever. God's judgement shall light on thy neck, and shall crush thee down to hell, and thy sin both. This for the word mortifying. The next is, what should we mortify? He saith not thy neighbour: no, no, but he saith, mortify thy cankered affection that moveth thee to slay thy neighbour; slay thyself, that is, that mass of sin, that is within thee, and cut off from thy body every unclean thing, and slay every member thereof, and leave not so much as thy little finger unslain. By the members Members of sin. I understand the foul affections in thy heart, which run through the whole body, and fill the eye with pride, with adultery, with wrath, and cruelty: in such sort, that the very look of the eye is defiled, and will run to uncleanness. The hand is defiled, and runneth to blood: the foot is defiled, and hasteth to murder: yea thy foul affections in the heart, they will come to the tongue, and employ it all in their service; so that thou mayst perceive, what a sin lieth in thy heart, that infecteth all the members. Therefore this is the exhortation of the Apostle, slay the foul affections in thy members: if it be in thy eye, pluck it away, that is, pluck away that foul affection in thy eye; for better it is for thee to be crooked and blind, then to be cast into hell, and there to curse thy hand and feet, and all the members of thy body everlastingly. Now then of this briefly. Ye see how far sin spreadeth in man and woman: it is not content to occupy one part only of man: it will not be content with thy soul, but it runneth through all. It leaveth not one part free, but filleth all the parts of man and woman. Therefore mortification must not be in one part; it must not be in the soul only, but as far as sin Mortification in all parts. reacheth, so far must thy mortification reach. Then begin at thy heart, and next come to the outward members of the body; for it availeth nothing to have a fair counterfeit face without, if thou have a foul heart within. Yet the style is to be noted, that he giveth the members, he calleth them earthly, not heavenly. All these foul affections are called earthly, because in themselves they are gross and earthly, and their objects are earthly: And what matter (brethren) if these affections were made of the best part of the earth, they are made of the dirt of the earth, of these offscourings of the dirt, that thou wouldst loath to look to. Note. Indeed there are some that be of the good earth, as eating, drinking, and sleeping, etc. therefore are lawful being sanctified: but as for these affections of harlotry, of concupiscence, of murder, of covetousness, they are unlawful and unclean: wilt thou then foster them? No, mortify them, slay them, and cut them away. Christ came not to make thy harlotry clean to thee: no, no, thou lies in thy throat; cut it away therefore, otherwise thou and it both shall perish. This for the general. Now I come to the particular members. Because the large dispute upon the particulars fitteth not for this time, only I will speak so far, as serveth for the purpose of this text. He beginneth first at fornication. Then he cometh to uncleanness. Thirdly, to inordinate passions. Fourthly, to evil concupiscence. And fifthly, he cometh to avarice: and he would have all these cut away. Now to prosecute every one of these. The first is fornication, harlotry, when whores and harlots go together. Paul to the Romans chap. 1. vers. 24. and Ephes. chap. 5. vers. 5. when he counteth out the vices of the Gentiles, he beginneth always at harlotry and fornication; and then from that he cometh to other vices. In the first to the Corinthians chap. 6. he insisteth more largely Fornication. in condemning of that sin, then commonly ye shall find him to do in any other vice: and he useth for the condemning of it, five or six arguments. What meaneth this constant doing in condemning this vice? The spirit doth it not in vain, no, not one word cometh from that holy spirit in vain. I shall tell you the cause. This sin was a sin common among the Gentiles, and they thought it no sin; they thought it a thing indifferent, that might be done without any fault: they were come to that reprobate sense, that nature condemneth. Therefore the Apostle to let them see that this was a sin, and one of the first, when he reckoneth the sins of the Gentiles, he nameth fornication first to be the ringleader to the rest, and the more they extenuate it, the more the spirit aggravateth it. The more thou shalt extenuate any sin, the more the spirit of God shall aggravate it to thy conscience. Wilt thou say, murder (which now is so rife) is no sin? The Lord will say to thee, it is a sin, and a huge great sin: if thou do not amend it, thou shalt never inherit the kingdom of heaven. Therefore we learn, that these sins, the world accounteth least of, the Lord accounteth most of; and thou shouldest account most of them, and in condemning of them thou shouldest insist. This harlotry is ever conjoined with profaneness: Thou that takest pleasure to defile thine own body, thou growest a profane body, and so thou art ready to be drawn to all mischief, for thou art left of God. Heb. chap. 12. vers. 16. Let no man be a harlot, or a profane person, as Esau was, meaning hereby, that a harlot is a profane dog, ready to be polluted with all vice. But to come to the next vice. It followeth: Uncleanness. Harlotry is one sort of uncleanness. But now he subjoineth, all manner of uncleanness: And from the less member, which is harlotry, he goeth to the greater. This teacheth us, that we are full of filthiness. For if this uncleanness in all manner of ways were not in us, the Apostle would not bid us mortify the general vice that is in us: and so though thou were come of a King, thy nature is full of filth, and uncleanness. No, the sow was never Greater filthiness committed by man then by a beast. so unclean as thou art by nature: A sow hath not the filth of sin; but thou hast. There was never beast that will fall into such filthiness, as man will do: wilt thou read histories, yea the Scriptures? thou shalt find greater filthiness committed by man, then by any beast. This thing and that will make thee loath: but if thou hadst an eye to see thy sin, thou wouldst loath it more than all the filthiness in the world. The second thing that we learn here is this: It is not enough to mortify one sort of uncleanness. In case thou be a drunkard, it is not enough to mortify that sin: in case thou be an harlot, it is not enough for thee to mortify this (howbeit it be well done to do it) but thou must pass from one sin to another, and never leave it alive in thee; but mortify them all, slay all, cut all away: for I assure thee one uncleaneness will cause thee die; it will cause thee go to hell. The Germans think that drunkenness is no sin; but I say it is: and it is enough to cause thee die: as a sickness will cause thee die if thou mend it not, so one sin will cause thee die, if thou repent not. Now to go to the next member. He calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an unruly Unruly affection. affection what ever it be. Here it is taken for a raging lust, that setteth a man on fire, 1. Cor. chap. 7. vers. 9 So yet I send you to nature, look what stuff it is made of. There is a fire in nature of foul lust that will burn thee to death, and in the end put thee in hell, if it be not mortified. May ye not see this by experience? when ye see that which is fit for the abating and quenching of lust, cannot quench it, but he will run and mingle himself with harlots; these harlots testify of this fire. Look to the adulterer, there is a fire. Yet more than that, when this fire hath burnt up all the moisture of the body, and wasted all; yet it burneth in the heart. Ye shall see this in filthy aged men, when the body is decrepit; yet the fire of this lust will be burning still in the heart, and it looseth the tongue to filthiness: fie on thee, it becometh not an old man to speak foul filthy talk. This is one thing. I mark another thing by subjoining fiery lust to uncleanness: It teacheth us, that among all vices we should take heed of it. This burning lost is not the least; we should put out that fire first: for I tell thee, if thou let it burn, all the things in the world will not quench it. Thou must get the water of the spirit of Christ to quench it. Therefore cry for that water, or else thou and it both will burn in hell for ever. When he hath spoken of this, he goeth to evil concupiscence. It is not one filthy affection, but all filthy affections, and every kind of them, which are many in number, Evil concupiscence. that he will have mortified. Thinkest thou there be no more but uncleanness and burning lust in thee? Yea although they were taken away, yet thou art full of other affections. This letteth thee see yet, how foul thy nature is. The Papist saith, we aggravate the filth of nature over much. Ah filthy creature, thou hast not felt the stink of nature, and therefore thou art Stink of nature. the worst teacher of nature: I say to thee, the filth of nature cannot be spoken of sufficiently enough: yea an Angel can not paint out sufficiently the mystery of sin, and the filthiness of thy nature. And therefore the Apostle teacheth us to enlarge our mortification; when thou hast mortified one sin, two sins, three sins, yea many sins; think always there are more behind: when thou hast mortified all these former sins, yet avarice is behind: suppose thou shouldest quit thyself of them all, yet if thou be avaricious, it shall cause thee die, thou shalt not inherit heaven. Then as there is no end of sin: so let there be no end of mortification of sin. There are more members of sin within thee, then there are members of thy body; and therefore be slaying one. And here I end, craving of him, who is able to slay this filthiness of nature, to grant his holy spirit and faith in jesus Christ to that effect. To whom with the Father be all honour and thanks for ever, Amen. THE XXV. LECTURE UPON THE EPISTLE OF PAUL to the Colossians, beginning at the end of the fift verse. COLOS. Chap. 3. vers. 5. 6. 7. 5 And covetousness, which is Idolatry: 6 For the which things sake, the wrath of God cometh on the children of disobedience. 7 Wherein ye also walked once, when ye lived in them. YE have heard (brethren) the first exhortation the Apostle maketh to the Colossians in this chapter was, that they should seek the things above. The second exhortation was, that they should be wise in them. And we have entered into the third exhortation the last day, which is, that they should mortify their earthly members; and after the general he cometh to the delivery of these several foul affections that break out in the body: and the first he nameth was fornication; the second was uncleanness in general whatsoever; the third was one special kind of uncleanness, the inordinate affection, the burning lust that cannot be quenched: the fourth was general, evil concupiscence. Now (brethren) we spoke of these the last day, as God gave the grace, and as this permitted, leaving off the general discoursing pertaining to the common heads of doctrine, and therefore without further repetition of any thing that was spoken, I go forward. This day we proceed with the fift member, and then after we shall come to the two arguments, whereby he will move them to this mortification of the lusts of the flesh. The fift member than he termeth it avarice, or covetousness: Even as before, when he had named the general vice or member called uncleanness, he subjoined a special member which he called the inordinate affection, the which member of affection among all parts and sorts of uncleanness, is the greatest: Even so now when he hath named the general member, which he calleth evil concupiscence, he subjoineth, the special called avarice, which is the worst kind of evil concupiscence in this world: therefore he maketh a choice of it besides all other concupiscences in the heart of men. For even as that burning lust of the heart is unquenchable, and cannot be extinguished by any earthly mean; without the spirit of Christ, it will never be quenched: so this wicked concupiscence of avarice, it is unsatiable; it can never be filled. It is like a devouring gulf; for though it could swallow in all this world, yet it would be too little for it. Give an avaricious man the whole world, he will yet crave more: and this is no marvel; for this world, and all that are in this world are finite and bounded within terms: but the desire of an avaricious man is in a manner infinite: And to speak the truth, if it get not God, it will Nothing can fill the covetous heart but God himself. never be satisfied. There is nothing that will content or fill it: the more he hath, the more he will crave. In a word, there is nothing that will be able to fill the desire of man, but that infinite God. And as one said well, alluding to the shape of this world, and comparing it with the heart of a man: The world is round and circular; the heart is four cornered. Therefore the covetous man's heart may fitly be compared to a square which can never be completely filled up by a circle, though a circle be of all others the most capacious figure: still there is a corner void, turn the circle which way thou wilt within the square: Even so though the whole frame of the heavens, earth, seas and air, with all that be within them were engrossed in the gulf of a covetous man's unsatiable heart, yet would it never be filled, never contented, never have enough. It is known that a quadrangle is never filled: even so the heart of an avaricious man, being a quadrant, it is never filled. The more he hath, the more he will crave: the avaricious heart will never be satisfied, until it drown the man. Paul 1. Timoth. chap. 6. vers. 9 speaking of them that will be rich, he saith, they drown themselves. There is their end. Brethren, if ye will compare together these two foul affections, as the special worst members in a man: certainly, I account avarice far worse and more incurable, than the other. As for the lust, and that fire, it will grow less; and as a man groweth old, it will grow old and fail with him. But as for this affection of avarice, it groweth more and more: and as a man groweth in age, it groweth in youth; the older thou art, it is the younger: for the more thou decayest in strength of thy members, the more strong groweth it, according to the proverb: All vices grow old, but avarice groweth young. Therefore above all wicked affections, this vice of avarice A proverb. requireth mortification. Now slay it I beseech you, and fill it up once; fill up that gulf: And wherewith? either with godliness, or else it will never be filled. Godliness is great gain, 1. Timoth. chap. 6. otherwise thou shalt never have contentation. I tell thee, there is no other mean then to fill thy heart with godliness: & if thou have thy heart filled with godliness, a little thing will fill thy heart, a sober supper and a sober dinner will serve thee: but if thou want godliness in thy heart, avarice shall reign in thee, as a tyrant: and howbeit he had gotten a world of things; yet if he hear of any thing behind, he can not be satisfied, but requireth that also. For his greediness can not be filled. Now to go forward: when he hath named this avarice, he leaveth it not as he did the rest of the vices before, simply naming it; but he insisteth in it, and describeth it to be idolatry; as he would say, it the greatest vice that is: it bereaveth God of his honour and worship. Brethren, it is not in this place only where he calleth this vice of avarice idolatry, but in the fift to the Ephesians 5. verse, he termeth the avaricious man an idolater, and jesus Christ in 16. of Luke vers. 13. No man (saith he) can serve God and riches. Where ye may see he attributeth that to riches, which is proper to God: for the avaricious man honoureth his riches, and is a servant, yea rather a slave to his riches, whereas he should serve his God. But I say to thee, pretend to serve God as thou wilt, thou shalt not serve God and riches both: for the words of Christ mean, that when once thou beginnest to be in love with thy riches, thou biddest God farewell. For thou wilt be content rather to be a slave to riches worshipping them, then to serve God, as he commanded thee in his word. Brethren, ye may ask of me, what man is he that will adore his riches? (for he is an idolater that will adore any Idol whatsoever it be) what rich man will fall down to a piece of money? I say there was never an Idolater took greater pleasure to look on a graven Image, than an avaricious man Avarice is idolatry. 1. The covetous man loveth his money more than God. 2. Trusteth in his money will delight to look on a piece of money. The outward eye of him shall be so fixed on it, that he shall forget his God: such shall be his pleasure to behold it. But to speak nothing of the outward worship: There was never an idolater that had greater confidence in his Idol, than the covetous man in his money. Remember ye not the rich man, who when he had filled his barns: My soul (saith he) take thy rest: whereon? upon thy riches: there is his confidence, Luk. 12. vers. 9 What Idolater Luk. 12. had greater confidence in any thing, than this man had in his riches? The avaricious man then can have his confidence in nothing, but in his riches. Therefore in the first to Timothy chap. 6. vers. 17. the Apostle saith, Charge the rich men in this world, that they be not proud, nor put their confidence in uncertain riches. And David in the 62. Psalm vers. 10. saith, If riches abound, set not thy heart upon them. David knew well that man would make a God of his riches. Well, if he put his trust in his riches, and doth worship and honour them, he is an idolater. For wherein standeth the worship of God, but in putting of confidence (which is the inward worship of God) in him? Dost not thou then honour riches, when thou puttest thy confidence in them? yea certainly: yea I say, none will go beyond him in that. Look to him that will put his confidence in an Idol most, an avaricious man shall go beyond him, and overmatch him. Ye will move another question: Is there no other vicious man an idolater? Is not the ambitious man an idolater? puts he not his confidence in his honour? and the belly-god in his belly? and some in the arm of men? put not all these sorts of persons, and many more than these, their confidence in their several vices like Gods? are not these idolaters also? I answer, it is true indeed, thou that art ambitious, art an idolater; thou that art a belly-god, art an idolater; and thou that puttest thy trust in the arm of man, art an idolater: but I say, certainly not without cause he termeth the avaricious to be an idolater before all other; even because it is most common, and least counted of, by reason that men most naturally are inclined thereto. What is he that cannot cloak his avarice? It is thriftiness, will the avaricious man say, and why should I give out my goods to this & that? why should not I keep them well, when I have them? And so they are most ready to cloak it with a colour. And therefore the Apostle, to let them see it is but vain so to do, termeth this vice the greatest, and more like to idolatry then any other. So that idolatry is first, and then avarice that is likest to idolatry succeed, and then ambition and the rest. And to speak the truth, it is an harder thing to draw the heart of an avaricious man from this world, than it is to draw the heart of any man: yea it is easier to win the idolater from his idolatry, than it is to win the covetous man from his covetousness: for covetousness is bred in the marrow of thy bones. Then I say again, this vice hath most need to be insisted upon, and aggravated. For all the world will not satiate the heart of man: it is only the spirit of jesus that will fill it. Now one thing note here, and so I will go forward. Certainly this aggravating of avarice, & calling of it idolatry, lets us see, that the chief sin in the world is idolatry. When he would make one sin greater than another, he will take the greatest sin and set with it: as here, to show that avarice is a great sin, Avarice and idolatry compared. and greater than many others, he setteth it down with idolatry that is greater. And therefore it must follow, that idolatry is the greatest sin; for that sin that is next to the greatest sin, must needs make that that sin which is before it, to be the greatest sin. But so it is, that covetousness is next to the greater sin which is idolatry: therefore idolatry is the greatest sin. And therefore fie on them that leave the true God, and set up an Idol to worship it. O that true God Idolatry. shall not leave of to pursue them while they come home again! and all the Kings of the earth shall not make them to prosper, except they come home again! O then come home, come home! or else I pronounce it shall not be the Pope that shall be able to save thee from damnation. It was easy to win the idolatrous Gentiles, but to win false Christians from their Hard to convert Papists from idolatry. idolatry, of all things of the world, it is one of the hardest. Wilt thou not be won by the light and truth of the word? that iron rod shall bruise thee together. Now to speak something of these members: will ye see the object of these-foule affections? The objects are two in number. The first is pleasure, the very pleasuring of the flesh. The second is profit and gain. There are the two. The lust is occupied about pleasure, and this desire is occupied about profit; and so the two objects are pleasure and profit. Now it is true, the Lord that hath created all things, hath created thee with these affectations of pleasure, and desire of these things in this world: so that it is natural to desire the things of this world, and to take pleasure in them. And the Lord that hath created thee so, he hath given thee pleasure and profit: and such is his liberality towards thee, that he alloweth that thy affections be satisfied, so be it that thou use all to his honour and worship, whether thou eat, or drink, or whatsoever thou do; and that in using thy liberty with an unclean heart, thou defile not the good gift of God: otherwise of necessity these foul affections must be double sins. Thou sinnest doubly not only in thy lust, but in the liberality of God: thou sinnest in harlotry, and in ingratitude against God. The Lord hath permitted thee to have riches. And the Lord shall say to the harlot, permitted not I thee to have pleasure? but thou wouldst not take it as I commanded thee: but thou wouldst persevere in whoredom from one to another, and Inordinate affection. so pleasure thyself in uncleanness, which I have forbidden thee. And likewise he shall say to the avaricious, permitted not I thee to have riches? but what hast thou done? Thou hast made a god of thy riches and served them, whereas thou shouldest have known me for thy God, and me only shouldest thou have worshipped; and therefore thou and thy lust, and thou and thy profit shall both to hell in my hot indignation: and as one affection that is foul bringeth many sins with it; so it bringeth double judgement with it. Beware then, and mark well these affections, that they be not in excess and pass measure. This inordinate affection to the foul lusts of the flesh, and the gain of the things in this world telleth us, that the corruption of nature, and of these affections, is more bend to an excess, passing measure, then to a defect in nature. There are some things that are in excess, and some in a defect: but this corruption that is in man tendeth more to an excess, than any other thing. Man is readier to offend in over great desire of riches, then in over little. Look thou through this age, thou shalt find that it inclineth to over great seeking of riches. Again, ye shall find that a thousand faileth in over great desire of pleasure; and so it tendeth more to an excess then to a defect. And therefore this mortification hath more ado to hold down these affections, then to draw them forward, seeing they set upon excess on every side. Bridle then your affection: for will you go to your own experience? ye shall find more ado in drawing back your affections from this world, the pleasure and riches of the same, then in putting them forward. Now to come to the arguments: ye have heard the first from that life hide up in God: he pointed it out to them, which should move them to mortify their members, as they would look for the revealing of it. Now in the verse that followeth, the second argument is set down on the contrary. Before, he set down heaven: now he setteth down damnation before them. Note. For the which things (saith he) the wrath of God cometh on the children of disobedience. They are tumbled into hell for uncleanness; of any sort, men and women, are thrust daily into hell, not only for them altogether, but also for any one of these sins, if it reign in them. And indeed there are few in whom some one of these vices (if not the whole number) doth not reign: so that if he be not avaricious, yet it may be he is a fornicator, and given to this filthy uncleanness of the flesh, or some other of these sins. And I say to thee, there is not one of these sins, if it reign in thee, but it will draw thee to hell: that is his meaning. So he closeth in this mortification betwixt heaven and hell; heaven on the one side, and hell on the other; mercy on the one side, and judgement on the other: to let thee understand that if heaven will not move thee, hell will get thee; if that life will not move thee, judgement and hell shall devour thee. In the world we are alured with heaven, and threatened with hell; if thou wilt not be moved with the one, the other shall oppress thee; if thou were a King thy estate shall not help thee. And therefore slay thy foul affections, as thou wouldst have heaven and eschew hell. And in that he setteth hell before them, it letteth us see the canker of our nature; yea even of the regenerate. Thou art not so well renewed, but thou hast need to be chased and compelled to thy grace, and to have the terrors of hell and of the wrath The best have need to be awakened with God's terrors. of God object to thee, to chase thee to heaven, as the Apostle 2. Cor. chap. 5. vers. 11. saith, knowing this terror of the Lord, therefore I am faithful in my vocation, & bring others to the faith. A Minister if he were never so good; yea if it were Paul himself; yet ye see he hath need of this terror of the wrath of God to be objected to him, that he may be faithful, and wait upon the glory of heaven. Then again, ye see fornication will procure the wrath of God everlasting: much more the temporal. Well, thou thinkest simple fornication, a single man with a single woman, it is but a small fault: but the Apostle saith, fornication, if thou lie in it, it will thrust thee down into hell. Sin in any sort or measure will procure the wrath of God. There is no sin, but it will bring the wrath of God against thee, and in the end shut thee in hell. But this is to be marked; For the which cause (saith he) the wrath of God falleth: upon whom? upon the children of disobedience, that is, upon these persons that will not repent. Therefore it is not every fornication and uncleanness that will cause thee go to hell, but it is fornication unrepented for, and uncleanness unrepented for: that is the sin which will put thee in hell, and upon that sinner that is impenitent the wrath of God falleth. Avarice that is not repent for, and a man that is hardened in heart, that is he, and that is the sin that will put thee in hell. So to speak it properly, it is not so much harlotry, fornication, uncleanness, and avarice, or other sin in itself, that procureth the wrath of God, as it is the impenitency of the person that cannot, nor will not repent. Alas, could the harlot repent him of his sin, he would be saved? Can the murderer repent him of his murder, he would be saved? Can the avaricious repent him of his avarice, he would not be under the wrath of God? For there is no sin so great, but if repentance follow, there is grace The greatest sin is pardonable to the penitent. for thee. Repent thee then of thy sin, as thou knowest it, and ask mercy in the Lord jesus, and if thou do this thou shalt be saved, and free from the wrath of this great God: for of all sin in the world, the sin that is accompanied with impenitency, is the greatest. Therefore set your heart ever to repent, The least sin unpardonable to the impenitent. as thou wilt declare thy faith in jesus; for faith in Christ can not be without true repentance. If we should live Methusalahs' days, all is little enough to repent of sin; yea even the smallest that ever thou didst, or art guilty of. Thou that hast been an harlot, spend the rest of thy life in repentance, and thou shalt find grace and salvation. And so likewise, thou that hast been a murderer, an oppressor, an avaricious body, spend the time ye have behind in hearty repentance; and I assure you ye shall find mercy and salvation: otherwise I debar you out of heaven. Or I leave these words, mark: he saith, For the which the wrath of God cometh upon the children of disobedience: Supposing that the Colossians had been such men as had walked in all the sins he spoke of: yet this wrath cometh not upon them. Then it is not the elect that be made a spectacle to the world of the wrath and judgements of God, but they are the reprobates that are made the spectacles of God's wrath and judgements: for they are the children of disobedience. As for the elect none of them falleth under this wrath. O happy is the estate of the chosen number! and if thou be not one of the number of Gods elect in the Lord jesus, woe is thee: thou shalt be made a spectacle of God's wrath. But as for the elect, he chooseth them out to let them see his wrath rather in others, then that they should experiment it in their own persons. He will take a slave and torment him in the sight of his elect, and Psal. 50. tear, him (as it were) in pieces (O the terrible hand of God) to make them to stand in awe: for all the reprobate, if they were Kings, they are but slaves and vessels of earth, and not of gold, let them clothe themselves with gold as they will. So behold the severity and mercy of God; severity for the reprobate, and mercy for the elect. Ye will ask; makes not God the chosen sometime a spectacle of his wrath? was not David in a miserable case, and a fearful spectacle of God's wrath, when as the sword went never out of his house all his days? and are there not many daily, that are made fearful spectacles; and yet no doubt there are many of them that are of the chosen of God? I answer, indeed it is true, the Lord will chastise his very sore here; but all is in this world, hang him, head him, burn him, all is nought; and that that is, is ever conjoined with the mercy of God, and his pain hath an end. But the Apostle speaketh here of an eternal wrath. The elect incur not this wrath: it is proper to the sons of infidelity. And therefore I say, the elect are never made spectacles of God's God's punishments in this world on his are but chastisements. wrath, whatsoever the chastisement be that falls upon them. Ye will ask again: where was there ever such a spectacle seen? In hell. Saw you ever one tormented in hell with this wrath? saw you ever one tormented in this world with this wrath? God forbidden, I will not judge so hardly of any that suffereth, or are visited by the hand of God. How is it then that the reprobate are made the spectacles of God's wrath? I say, albeit thou neither see it, nor thou hear it, yet there are infinite numbers tormented in hell. But there are some so pitiful hearted bodies, who cannot hear tell that one goeth to hell. O foolish pitiful hearted body! I tell thee, infinite numbers go to hell, and shall go; and thou, if thou believe not this, shalt go with Hell. the rest to hell. For if this word will not serve to confirm thee in this truth, that the, reprobates shall be made spectacles of God's wrath: the wrath of God shall serve one day when it shall light on thee, and them both, as infidels, to your utter destruction. Now to go forward: ye have heard two arguments serving to mortification. The first was taken from heaven; the second from hell, as ye heard. The last followeth, and it is taken from these same sins, in the which the Colossians sometimes walked, as if he would say: ye were such men sometime, these sins all reigned in you before ye came to Christ; ye were fornicators, idolaters, covetous, etc. all these reigned in you, as they did in any infidel. Therefore let the remembrance of these sins be matter of mortification to you. This is the argument briefly. Of the which ye may gather, that men should not look How to remember our old sins. idly on their sins wherein sometime they walked: for when thou remember'st thou waste an harlot & murderer, an oppressor, and an avaricious man, let that remembrance serve to an earnest slaying of sin to come, and mourning for thy sins passed continually. Fie on thee for evermore, if this be not the effect of the remembrance of thy sins, and so slay that foul affection that made thee an harlot, and cry for that blood of jesus that washeth it away. And certain it is, as all things that befall the elect are for their good: even so are their sins Rom. 8. for their good, when they begin to repent them of their sin, and to slay it. David was better after his adultery, than he was before; and he never remembered his sins (as he ever remembered them) without mortification. For this is the nature of a sanctified remembrance, it ever worketh sorrow in the heart, and a mortification of the sin. O fie on thee, when thou remember'st thy harlotry, and wilt not have sorrow in thy heart for it, nor mortify it! Well, Paul saith, Godly sorrow bringeth forth repentance, which is nothing else but a mortification of thy sin, sorrowing that thou hast done it: and brethren, sanctified remembrance maketh a fresh wound in the heart. If thou stand in the grace of jesus Christ, thou wilt not so soon remember thy sins, but as soon thou shalt be wounded with sorrow and grief for them: and thou shalt not so soon be wounded, but so soon that oil of gladness shall be powered into thy heart to comfort thee in jesus and his grace, and shall bring to thee a joy unspeakable. Therefore this is my mind, and it is true: the joyfulest body that ever was or is, is a penitent The joy of a penitent sinner. sinner, who with sighs unspeakable groans for sin. O then, there is joy unspeakable and glorious in that heart! 1. Pet. chap. 1. it refresheth the heart so sweetly, that the mourning sinner is swallowed up with joy, and blesseth the time that ever he mourned for sin. Come to the words of the text, there are three things he noteth Three points. in them: First he saith, they walked in them: that is, in these sins. Secondly, he setteth down their manner of walking. And thirdly, the time when they walked in them. As to the first, ye walked, that is, in fornication and uncleanness, and the rest; ye walked in them, as men are wont to go from morning to evening. The word teacheth us this, that a sinner cannot sit idle (if sin reign in thee thou canst not sit idle) but he must be ever going on; yea and running on to sin. It is said in the epistle to the Ephesians, that they gave themselves to wantonness with greediness, striving who should be foremost. There Eph. 4. 19 20. was never too in a course of running, striving who should be foremost and foremost, as a sinner in whom sin reigneth, will strive to be foremost in sin before all others. There is none that went to hell, nor none go or shall go, but their own Sinners walk to hell, they need no horse. foot carrieth them thither; they need not a horse to ride on and gallop thither. There was never none so ready to go to heaven, as the reprobates are to go to hell: Would to God we could make as good speed in the way to heaven, as they do in the way to hell. And so there is none that dieth that everlasting death, but it is according to his own will. Thy perdition is of thyself, O Israel; but thy salvation is of me, saith the Lord. Thou wilt run of thine own will to hell, except the Lord meet thee and hinder thy course. The second thing he marketh in them, is the manner of their walking. Ye also, that is, even ye walked after the same manner, as the children of infidelity did. Look as they walked, so ye walked; as they ran, ye ran; no difference betwixt you. So the lesson is, before the effectual calling of God by his spirit and faith, there is no difference betwixt the elect and the reprobate; the soul of the elect will be as vicious as the soul No difference between the elect and reprobate before grace. of the reporbate. So look to the persous, there is no difference until God make the difference: he will run to hell as fast as he. Then wherein standeth the difference? it standeth not in thee, but in that counsel and purpose of God; it is in the breast of God: there is nothing in the elect himself, but all in God: And in his own time he maketh the difference. So ascribe nothing to thy nature and birth, but ascribe all to God, to his counsel, and to his election; and give him the glory, and say, I thank thee, O God, that hast elected me, and for that thou hast called me to thee by thy spirit in time, and hast made me to know thee and thy goodness. Who hath distinguished me from thee, and thee from another? but God. Why then shouldest thou glory in any thing, but in God? O vile creature and vain! fie on thy nature, it shall turn to thy destruction: so then, only glory in God, and in nothing besides. The third thing marked here, is the time when they walked. Sometime, saith he. Then he maketh it clear, when ye lived in these vices, that is, as outwardly ye walked in them; so inwardly in your souls ye lived in them. Walking is outward, and living is inward in the soul: so as the ground of these natural actions, as of going on the way outwardly, is the life of the soul (for take the life away thou canst not go) so the ground of all these sinful actions, these woeful actions, woe to them all! the ground of all thy fornication and uncleaneness, is a woeful life that thou livest. Sin is living within thee; if sin lived not within, the actions would not appear in thy body that appeareth. Thou art dead, and yet sin is living in thee. Thou and it shall not live both together, Rom. 7. saith he. Sin is revine in me. Thou art dead, and sin is quickened in thy breast. And or ever one be a harlot in his body, in his outward action, it is first in the soul of him: or ever one be a murderer with the hand, he is a murderer in his soul: it beginneth first there; and than it raiseth and stirreth up the hand to the outward action. It is so of all sinful actions, they proceed first from the sin living in the soul; so thou that wilt mortify sin, and the outward actions of sin, slay first the sin that liveth within thee, or else it will slay thee; either thou or it must die: and I pronounce this, that if thou slay not the sin that is within, thou shalt be slain by it for ever. Begin then in order to the slaying of sin; for there is an order in mortification, and God that biddeth thee slay sin, is the Lord of order. He coming in, bid death thee first slay the sin that is within thee; he will not bid thee begin at the hand, the eye, or any of thy members outward; but he will go into thy heart, and he beginneth and putteth out that life of sin, that liveth in theethere. He first maketh thy heart clean, where sin dwelleth and taketh root; and so he will have thee to root it out that it bud not in thee. This way God beginneth in taking away sin and slaying of it, and this is the way that the elect child of God doth. But hypocrites will make a well favoured outward countenance, and who are so holy as they; Hypocrisy gins without. and in the mean time, will be fostering the filth of this foul life of sin inwardly in his heart with pleasure. But the holy spirit, who beginneth to mortify thee, beginneth at the heart, and slayeth the man of sin in thy heart first; and he will wound it so deeply when he shall strike upon it, that he shall mortify it, and then thou shalt begin to see thine own filth, and stink in such sort, that thou shalt abhor thyself; but the hypocrite counts all these things, but as words of office. But O that doleful waking, when the conscience wakeneth thee! It will cause thee say, O foul harlot! what hast thou been doing? walking in harlotry and deceiving men, with a show of godlinesie. Therefore happy is the soul that is this wise wakened in time, and wounded with the sight of thy own filthiness; for it shall procure joy coming upon sorrow. If thou wilt be content to restrain thy hand, foot, and eye for a time, so that thou sin not openly as others do, but that thy life that lurketh in thee, must utter itself at the last; so as thou mayst be a fornicator, a murderer, and an avaricious body (for there is no hypocrite, but he must utter himself at the last) thou hast no true mortification in thee; and therefore thou shalt find no comfort in all thy outward shows: study then to this 〈◊〉 mortification. Suppose a man to be bound hand and foot, and that the man be a harlot in the inward man, so as he had no use of the outward action in all his life time: admit this, that thou hadst not the outward action in all thy time; yet I say, if that life of harlotry be in thee, and not slain within thee, thou wilt to hell. It will not be that outward abstinence that will save thee; but it must be the slaughter of the inward appetite, and then the hand nor no other of thy members needeth to be fettered, but all will be peaceable and stand still when once that life of sin is quenched. Therefore slay ever the sin in thy soul, and let it not reign; for if it reign, thou wilt to damnation. We beseech him that is able to work this work, to put to his hand, and do it; for all the words of the world will not do it, only he must do it. Now to him be praise and honour, Amen. THE XXVI. LECTURE UPON THE EPISTLE OF PAUL TO THE Colossians. COLOS. Chap. 3. vers. 8. 8 But now put ye away all these things, wrath, anger, maliciousness, cursed speaking, filthy speaking, out of your mouth. YE remember brethren the last time we occupied this place; we insisted in the exhortation that the Apostle hath to the mortifying of the sinful members, the foul affections and actions of the soul and the body: Mortify (saith he) your earthly members, that is, your cankered affections that hold the body occupied in evil. To this purpose he useth sundry arguments: the first was taken from the life everlasting, that was hid up with Christ in God, laid up in heaven: as if he would say, as ever thou wouldst see that life, Coherence. mortify thy earthly members, slay thy affections; for it is impossible that they can stand with that life of heaven. The second argument was taken from that death in hell: if heaven will not move thee to mortify thy earthly members, thy foul affections; yet let hell terrify thee and move thee. For because of these members, the wrath of God cometh upon the children of disobedience. The third argument was from that former life of theirs; they were in life no better than the children of disobedience. Now certainly, thou that hast been a sinner, and hast lived as wickedly as any other, when thou lookest over thy shoulder, and seest that life thou livedst in, it should be a motive to thee to mortify thy members and foul affections; for if thou do it not, thou shalt go back again. Wast thou an harlot? thou shalt go back again to thy harlotry. Wast thou a murderer? thou shalt fall to thy murder again. Wast thou an avaricious person? thou wilt to thy avarice again, and be worse in these sins, than ever thou wast before: if thou mortify not still these thy foul affections, thou shalt back again to these sins and many more. Now to come to the text, upon this last argument he concludeth his exhortation: therefore put now away all these things, wherein ye have lived over long; think ye have lived over long in sin, as it is said, 1. Pet. 4. 3. an hour in sin is over long. Alas, if thou couldst abhor thy sin! there was never so great a stink, as the stink of sin: thou thinkest thy The pollution of sin. dirt to be something to thee; alas, thou wilt perish and drown thyself in it, if thou take not up thyself. Briefly, these words contain the same in effect, that was said before: Put away ye also now. There is never a word here without force; and for your better understanding, I will note four things in them to be considered. The first is, what this putting away meaneth. The second is, what things they should put away. The third is, the manner of putting them away. The fourth is, the time when this should be. To come to the first. The word that he useth, put away, it signifieth as much as to mortify, to slay; for in other places also he useth these words indifferently. The words are borrowed. The first word of mortifying from things that are subject to the slaughter: and the word of putting away, is borrowed from 1 Put ye away. clothing, that is put away off a man: so brethren, as sin is an old man (as Paul saith) having life (it hath life as every thing hath life) and therefore is slain: even so thy sin is a botched clothing, a clout, and a filthy garment where with we are clothed naturally; and therefore must now be put away off us: we must shake it off, as we would see that life of heaven, or else it will bring thee to destruction. Further, the word importeth more than a bare putting off: it importeth also a putting Put off sin so as you never put it on again. off of it from thee, that thou see it no more. Thou must not play with sin, as thou dost with thy coat. No, cast it not off now, and then put it on thee in the morning; nay, rather hold it still: and thou that art a harlot, cast not thy harlotry from thee this day, and then put it upon thee to morrow; no, but continue a harlot still: for if thou put it now off, and now on, the Lord shall make thee find it, to stick faster to thee then thy skin doth to thy back. Go not then to thy custom again, but if thou once put off or away sin, put it away forever; meddle never with that sin again. This is the first thing here to be considered. The next thing to be noted in this place, is, the things to be 2 All these things. put away; not one thing only: manifold are the pleites or foldings of sin, Lord, if it be not a thick clothing for if thou be clothed with sin, thou hast a thick coat upon thy back: there is such a varietic of sin in thee. And therefore he biddeth thee not, put away one of them, and keep another; as to put away thy adultery, and keep murder; to put away theft, and keep covetousness: No, play not so with sin; say not, I will shake off that sin, and keep this: but the Apostle biddeth thee put all away; yea the least sin that can be, as well as the greatest. james in his second chapter, and tenth verse saith, he that faileth in one is guilty of all. If murder reign in thee, thou art gone; keep temperance as thou wilt, if one sin reign in thee thou art a lost man: for I say, if one sin reign in thee, there is no mortification in thee, and so there is nothing in thee that pleaseth God. And ye know, as ye see a man will die of many maladies; even so ye shall see a man die of one Simile. malady: Even so, supposing that you were clean of many sins, yet if there be one in thee, that one sin will cause thee die. Yet the word is to be marked. He biddeth not only generally all, put away all sin, but the direction is given to every one in particular, of the which it must follow, that there are none that are borne, but they are clothed with all sins under the heaven: for howbeit a man burst not out in every sin, an open murderer, an open adulterer, a thief, an avaricious person; yet he hath the seed of every one of these by nature in his heart: thou art a murderer by nature, & a drunkard, etc. Therefore I say to every one of you, put away all these things; put away murder out of thy heart, put harlotric out of thy heart; and in a word, put all sin away; slay all. The third, that is to be marked here, is the manner of the putting away of these affections. And it is set down in this word also. That is, as the rest of the world that is faithful hath done, if ye would be accounted Christians, be ye like them; as they have mortified in themselves these affections, and slain the earthly members, so do ye likewise: as if he would say, ye strove before with the children of disobedience, who might be first in evil: even so strive now with the children of light, the faithful, who may be first in mortification of sin, and in banishing sin from you; for this compensation must be by thee that art called to the light of the Gospel, or else thou showest thyself never to have been called. Hast thou striven with the wicked before in wickedness? strive now with the godly in godliness. Sawest thou ever the broad gate, thou goest in? go now and see the straight gate, and thrust in with the faithful that way. For if thou be a counterfeit, and say thou art a Christian, and walkest not as a Christian, but after thy old manner of life in wickedness like to the Infidels; I say, thou shalt find greater judgement and damnation in that day against thee, then against an open infidel. He setteth then before them the faithful, and all to work this mortification. For as the Lord mortifieth by his word (when the Apostle saith mortify, that same word is a word of mortification) even so he mortifieth men by example. He will take a slain soul, and Examples of the faithful aught to move us. set it up as a spectacle to thee, and bid thee that art a sinner, look to that slain soul; he will point it out to thee, and bid thee take an example of it of mortification; and so, well art thou that preachest by thy life, howbeit thou never preach Heb. 12. 1. 2. 3. one word with thy mouth: for thou wilt be able to edify by thy life, as another will be by the word. Now howbeit that the Lord useth both the word and example, to teach us mortification; yet for all this, it is not effectual in every one of us: for where one will be moved by example, two will scorn at it. Know ye not how a naughty pack sold to wickedness will scorn, when he seethe the life of a godly man or woman propounded to him; he will scorn at him: what matter if he were a Lord, or whatsoever he be, if he scorn at the life of a godly man, I say he is but an impious man void of grace. 1. Pet. chap. 4 vers. 4. 5. it is said, Because ye will not run on with them, they blaspheme. But what addeth he? Who shall render an account to him that is ready to judge both quick and dead, thou scorner shalt first render an account of thy profaneness; and then of thy blasphemy against the Saints. To come now to the fourth; that is to be marked here which is the time, put away (now) saith he, that is, while it is to day: before it was night and darkness, and therefore ye walked in darkness; but now it is day: and fie on thee that wilt live in the day light, as it were in the night. Brethren, there is no small force in the time, to do this or that. Ye know by experience, when it is night, and when the clouds cover the earth, it provoketh men to do that, which they would not do in the day, and provoketh a man to sleep. A man that is inclined to drunkenness, will go to it in the night; and he that desireth harlotry, he craveth the night: for he that doth evil, hateth the light. And by the contrary: there is no small force in the day light, it will shamethee, and will make thee to wake, and compel thee to put to thy hand to do some good thing. But to come to the spiritual night and day: if this day hath this force, hath not the spiritual night a great force? Thou that liest under the cloud of ignorance, thou art more heavily oppressed therewith, than the cloud of the night doth the body: this cloud will cause thee to run to all mischief in the world. And by the contrary, when once that light, the sun of righteousness shines, when the shining of the Gospel beginneth to break up, it provoketh men to go to heavenly works, which are the works of the light. Therefore Paul saith, The night is past, and now is the day; walk then as in the day time, Rom. 13. vers. 12. Fie on thee that ever thou shouldest let this glorious light of jesus shine upon thee, and then walkest in the works of darkness, and in the night. Better were it for any in Scotland, that they had never seen the light of the Gospel, then to have seen it. For there are many in Scotland that the more they hear of the Gospel, they are the wickeder: for except this Gospel be forcible to the slaying of sin in thee, it shall be forcible to the works of darkness, which shall work thy damnation. If it make thee not the better, it will make thee the worse: for it shall be either the savour of life unto life, or else the savour of death unto death: either Christ shall quicken thee, and slay thy sin; or else he shall slay thyself. In a word, never Turk, nor Pagan was so wicked, and so evil a liver as a Christian man; and yet he will hear the word, and turn up his ear and listen to the preaching: now if this word alter him not, it shall harden him. And therefore I give thee my counsel, except thou find a mortification in thee of thy affections by the hearing of this Gospel, never lend thy ear to hear the word of Christ, for it shall be a sealed book unto thee. And therefore take good heed that the Gospel be powerful to life to thee; and cry, O Lord, let the word of life be powerful to life, that I may find life in me by it. Now brethren, I have ended these first words. When he hath generally exhorted them, to put away all these things, he cometh on in particular, and besides the members that he hath rehearsed before, he reckoneth more of them, but not all. And in this text he reckoneth up seven, wrath, anger (as it is turned) malice, blasphemy, or cursed speaking, filthy speaking, lying-speaking. Let us hear of every of them as they are set down. Only I shall touch them so far as shall serve for the purpose. The first four are contained under the general Six common injuries. Four degrees. sin, called injury or wrong done against our neighbour; they are set down in degrees, and pass up in degrees. The first is wrath, that is the lowest degree: anger is the second; and a fiery malice is the third; and cursed speaking is the fourth. To come to the first, he termeth it wrath; that is the first member of the argument, that he will have them to put away from them. This wrath is the first commotion sinful in thy heart against thy neighbour, to this end to be revenged on him. An angry man is ever revengeful, and there is nought in him but vengeance, and the vengeance of God shall overtake him: I call it a sinful commotion, because there is a commotion that is holy. God forbidden that men want wrath; the Lord hath wrath, the Angels have wrath, and the godly man hath wrath, Holy wrath and that a holy wrath; I call it so, when it is not so much thou that art angry, as it is the holy Spirit that dwelleth in thee, that is, when the holy Spirit so ruleth & governeth thy wrath, that in wrath thou sinnest not in any circumstance. Wrath in itself is a thing indifferent, but if thou fail in circumstance, it is a sin. Some will be angry without a cause for the turning up of a straw: thou sinnest, if thou pass measure in anger: thou sinnest if thou be angry, when it is no place, nor time: thou sinnest, if thou be angry with one, with whom thou shouldest not be angry. So it is a sinful commotion when there is fault committed in these circumstances, either in one Eph. 4. 30. or all. And then when thou failest, it is not the spirit of God in thee that directeth thee in thy anger, but it is thou thyself in thy corruption: And thou makest the spirit sad; and if thou continue on, thou wilt make the spirit to dislodge himself out 1. Thess. 5. 22. 23 Psal. 37. 11 of thee; for the spirit of jesus dwelleth in a pacified heart. And to be short, it is true, a man to be angry and not to sin in it, it is a hard matter: for wrath of all affections, it is the hottest, sodainest, and misruliest. It is a short fury depriving thee of thy wit. Therefore the counsel of the Apostle to the Ephesians chap. 4. vers. 26. is to be followed, Be angry, but sin not; where he showeth that it is a hard thing to be angry and not to sin. Now then, as all the affections would have the direction of his spirit: so chief anger would have the direction of the spirit of God, otherwise it is sin. Ask then the direction of that spirit, and say; O Lord, guide my wrath; yea supposing it were a just cause, seek the spirit; otherwise thou wilt pass the bounds, and spill a good cause: therefore in anger, the special thing to be craved is the spirit of jesus. The second degree of wrong, he calleth it anger, the word is too mild to express the first language. The word importeth Anger. a fiery wrath, and commonly to speak it so, when the blood swelleth and gorgeth about the heart, and runneth, and fireth the tongue, and the eye: so that when this fiery wrath is enkindled, there is no mercy at thy hand: it cannot be restained from evil, and thy tongue will fall out in cursed and evil speeches against thy brother and neighbour; and so this sin is Anger resteth in the bosom of fools. worse than the first. I say, thou that hast this vice, except thou seek mortification in time, if thou let it reign within thee, I will assure thee an evil turn will be in thy hand: a furious man will either stab or be stabbed. Therefore temper thy anger in time, and be not content that it burst within thee, but ever strive to quench the fire in the heart. Ye know if a house be set on fire, if it be not quenched in time, it will burn through, and spoil both the house where it is begun, and others Simile. besides: even so if thy heart be set on fire with wrath, if it be not quenched with the watery spirit of God, it will burn thee up, and hurt thy neighbour also: quench it then with the spirit of jesus. Now come to the third degree, he termeth it malice, worse than the two first: there is no worse body than a malicious Malice. body. Malice is a continuing wrath; it will lodge with thee night and day, and thou and it will sleep on together. The other two cometh on with a sudden push, and they will fly away at an instant: but a malicious man taketh a purpose to do ill, when he seethe his time. Paul saith, Let not the Sun go down on thy wrath; it will keep thee waking, & the devil will come to thee, and thou and the devil will take counsel together to slay thy neighbour. And therefore if common wrath, and that fiery wrath are to be mortified, how much more shouldst thou mortify thy malice? As for a furious body, he will soon be pacified: but a malicious man, he will come laughing and slay the man. Now come to the fourth that he speaketh of here, he calleth it blasphemy: that is, a cursed speaking, that hurteth the name 4 Blasphemy. of thy brother. It is the effect of the former, all run to the tongue, and from the tongue the action passeth to the hand: So that when thou hast strooken him with thy tongue, thou wilt strike him with thy hand. Therefore slay the first, slay the cursed speaking, that it may have the hand holden off. Now (brethren) there is yet a higher degree: where is slaughter, murder? there is not a word here of it. The highest here is cursed speaking: I mark this in Paul, while he is condemning vices, ye shall find that he speaketh either little or nothing of murder: which is an argument to me that this cursed vice of murder had not at this time been so rife amongst them, to whom he writeth, as it is at this day. O villain! how darest thou take away the life of a creature? Thou wilt say, I will discharge a pistol on him: O, God shall power down his judgements upon thee vile murderer, that so lightly esteemest of the creature of God, created to his own image! The like was not found among the Ethnics, that at this day reigneth in Scotland. For so I perceive this heinous vice of murder hath Note this of murder not so rife among the Gentiles as among Christians. not reigned so amongst them as it doth this day. And I am sure, if Paul were to write an Epistle to Scotland, he will condemn this vice most: for of such scalding, burning and murdering, as there is in this land, was never heard of in any part of the whole world; and yet he will be called a Christian, while he is more cruel and tyrannous than the worst Gentile that ever was. And so Paul he leaveth this vice unspoken of, because it reigned not so among the Gentiles; yea he abhorreth it so, that he would not have it once named among the Christians. Ye see then here this garment of injury against our neighbour: there is wrath, fiery anger, malice and blasphemy put together, and all to let you see that that woeful garment it is a thick cloth, and that our neighbours may many ways be wronged. Again, I note that thou shouldest not be content to put one pleat, two, or three away, but go to the singlest of all, & put it off of thy heart: for if thou foster it, it will grow thick upon thee, and it will not rest till it come to the utmost action: for mortification is not of one sin only, but it is of all sins; yea of the lightest corruption in the heart. Therefore begin not to extenuate and say, I will leave this, and keep this: no, away with the least sin, if it were but the smallest canker that is in thee, keep not a bit of it: no, slay all, or else thou shalt be holden at heavens gate. When he had ended these four vices contained under the general injury, having spoken of the injury of the tongue, he leaveth it not so; but insisteth upon the evils that followeth the tongue. To lend the tongue to evil speaking against thy neighbour, either before his face or behind his back, as it is the custom of many now adays; it is a dangerous thing. Look how the third chapter of james describeth the tongue. It is a world of wickedness: and therefore it is chief to be taken Sins of the tongue. heed of. Slay that member and the affection, or else thou wilt perish. It is no small matter to let thy tongue fall a chiding; it shall fire thee. Well, to come to this vice of filthy speaking; would ye know it? There is no house but it is full of this villainy. The villain cannot speak two words, but the one is filthy speaking; and so it is no wonder that this air is defiled. Thou bringest on God's judgements on thee, and thy corn both; thou art a foul speaker. Paul in the Ephesians calleth it rotten speech, stinking speech; and that because it is of foul things. For where the thing is filthy, the talk must be filthy also. And as the filthy thing defileth and corrupteth the flesh, and vitiateth all that it toucheth: even so out of question, the filthy speech will rot thee. Put a fresh apple amongst the rotten, the very rotten apples will rot the fresh: even so thou Simile. shalt rot thyself by thy foul speech. Ye will say to me: Is there such a force in a word? what do I reckon of it? it is but wind. But Paul 1. Cor. chap. 15. vers. 23. saith, be not beguiled, thou thinkest words be nothing; what addeth he? wicked speeches corrupt good manners; wicked speeches therefore will rot thee; be not beguiled with them. By this learn thou then how subject the heart of man is to vanity, and how ready he will be to suck it in. He will suck it in faster, than ever a dry mouth will drink in drink, and he will speak of his vanity and filthiness: no, there is not an object cast up, but it will defile the soul of the filthy speaker. To what end should I speak of these things? the foul heart will commit filthiness with the shadow of it: and ere ever thou be a harlot in thy body, thou wilt be a harlot in thy heart and tongue first; and than it will not rest until thou pollute that body of thine. Look to it, and prove thy experience, if thy heart hath not committed adultery, or ever thy body committeth it. The body was never so subject to draw a pestilence, as the heart is to attract the vice of adultery, and all other filthy vices; and thy senses in thy head are as many doors to the soul, that letteth in either good or evil things, when they are open; especially take heed The senses windows. to thy eyes and ears, for they are principal, but the ears chiefest. For as the greatest grace is let in by the care (for from whence cometh faith but by the hearing? From whence cometh edification but by the care?) and so it is a special sense in a man: and therefore take heed to it. As it receiveth the greatest grace; so it will take in the foulest & greatest vice that is. Take heed them to it, let it not be given to every bodies talk, keep her chaste, lend her not to filthy speaking: when thou hearest any speak filthy talk, turn thy ear from him. I give this exhortation to young ones, that are brought up in filthy houses with gentlemen, with swaggerers; I say this therefore for them, that they may receive knowledge; for it will take a deep impression. And therefore it should be informed in good things: for there is none of you, but the filthy things ye gate in your youth, hindereth you in good operation. Therefore thou that art young, keep a chaste ear, abhor filthy company. And you know if the pestilence were in a house, you would not abide there: O if thou knewest the pestilence of filthy talk! thou wouldst not abide in the house with him that speaketh filthy talk. For as filthy thoughts are put from the heart; so filthy speaking is from the mouth: and as there is mortification required in the heart; so there is mortification required in the mouth and tongue. That spirit crieth to all, run up through the body, and all the members of it, and mortify them, beginning at the heart. Therefore thou that wouldst speak, speak clean things; minister grace in thy talk; purge the heart: for ye know out of the abundance of the heart, the mouth speaketh. Therefore I say to you, if thou hear a Lord speak foul talk, say, my Lord, your heart is foul, stinking like a privy; I will say this to thee, Lord cleanse thy heart and tongue, or else both will be burnt in hell. Again brethren, as the contagion ariseth out of the heart to the tongue: even so the filthy word goeth not so soon from the mouth or tongue, but it sendeth a stink back again to the heart, and it maketh it fouler than before; and so thou defilest not thy tongue only by thy filthy speech, but thou defilest thy heart, and layest on it a double filthiness. Is it not as good then to be silent and ever purging your hearts? Thou that thinkest both filthy things and speakest filthy things, O vile villain! thou sinnest doubly. But alas, who can hinder this filthiness in man or woman! alas so long as we live, we shall find it in them: yet I give thee my counsel, lend not thy tongue to it, but ask grace of God in jesus Christ to keep thy heart and tongue from this uncleanness, and be slain in thy heart, and surely thou shalt get grace in thy heart to slay it by the spirit of the Lord jesus: to whom be all honour and praise for ever. THE XXVII. LECTURE UPON THE EPISTLE OF PAUL to the Colossians. COLOS. Chap. 3. vers. 9 10. 9 Lie not one to another, seeing that ye have put off the old man with his works; 10 And have put on the new which is renewed in knowledge, after the image of him that created him. WE insist yet (brethren) in this exhortation, which the Apostle hath to the Colossians, to this end that they should mortify their earthly members: that is, their lusts and foul affections. He useth sundry arguments to this purpose, as we heard, and at last he concludeth that purpose in other words. Before he said, mortify; and now, put away; seeing it is to day, it is a shame that they should be seen now in Coherence. the day light of righteousness, to walk in uncleanness and filthy lust. Then he rehearseth up a number of vices besides them that were before, namely wrath, anger which is fiery, malice, cursed speaking, filthy speaking. And here we left the last day. Now we shall go forward with the last vice, which is lying, we be to speak of it first here, and so to pass forward to the argument taken from that regeneration begun; and therefore it should persevere in us to the end. But to come to the vice of lying. There be here three vices Three vices of the tongue. reckoned, that follow the tongue: for if it be evil, it is the worst member in the body. The first is cursed speaking, when we hurt the fame of our brother. The second is filthy speaking, rotten speaking, as he saith in another place, when we defile the ear, and consequently the heart of our brother, with the breath of our mouth: for we defile all, and our own heart also, whereunto our foul speech returneth, as ye heard. The third and last is lying speaking, when we speak not the truth to our brother, but think one thing and speak another with the mouth. That is as evil a vice, as was yet any. Now then brethren, because this sin of lying is so common and natural to man and woman; for all men are liars, saith the Apostle Rom. 3. 4. by nature. The devil began it, and in the fall of man he spewed that venom into him: so that all men naturally from the beginning are liars. Therefore we will speak to you of lying, howbeit not so amply as it would require: yet for your satisfaction to open to you the greatness of this sin, and to begin at the word. To lie, it signifieth (to take the meaning of the word) to speak The sin of lying. one thing and think another in the mind. It is a variance and disagreement betwixt the mind and the mouth. Alas, all should go together. The mind of God and his mouth goeth together; and if thou be reform to this image, all will go together in thee also. Now this variance proceedeth of a disagreement: First it goeth asunder within the man. The mind showing the truth, the will repining. Now you must understand that the tongue is chief commanded by thy will, and the disordered appetite of man, and not by reason: for if reason ruled it, it would not speak so much wrong as it doth. The second thing that we should observe is this: To lie, to speak one thing and think another, is a sin against God. Supposing there were no more evil that followed it, and that thou injurest no body; yet that same contradiction betwixt the mind and the tongue, is a sin against God, and thou injurest God himself by thy lie. There is nothing then more unbeseeming a Christian man, and that is more unworthy of the Lord jesus, then is lying. For what saith he of himself, I am the truth, joh. 14. 6. and wilt thou then be a liar? look how thou agreest with Christ. But brethren, there is yet more in a lie, to wit the end, and respect that the liar hath before him when he lieth, and by this he maketh the sin the greater: for this is most sure, all lies are to deceive. Thou that liest to thy brother, thou wilt deceive him, and oftentimes the end of thy lie is either to hurt him in his body, or goods and substance. And therefore the Apostle saith: Lie not against him to hurt him: Yet there is more. Supposing a liar be not set to hurt his brother, but to profit him: As for example, when a Physician will say to the patiented, the medicine is sweet, when it is bitter; when thou art set thus way to profit him, as thou profitest his body, thou hurtest the mind; for there is no wrong information but it hurteth the mind; if thou make me to believe that, that is not, hurtest not thou my mind? But brethren, to go forward. Supposing the liar hurt not his brother by his lie, neither in body, or goods, nor mind, neither one way or other: yet it cometh back to thine own hurt. Let profit come to thy neighbour as it will by thy lie, yet thou hurtest thyself; and that is a simple advantage to pleasure any with thine own hurt, and especially to displease God with the pleasuring of thy neighbour: if there were no more but this, thou shouldest not lie. If thou get an habit to lie, thou canst not, speak one true word; and if thou speak the truth, thou wilt Simile. mingle it so with fallehood, that scarcely canst thou be believed, and that is a foul fault. Ye see this by experience. Well then, evil custom is evil. And besides this, thou losest thy credit amongmen, howbeit at times thou speak the truth. For this is true: Quisemel malus, semper praesumitur malus: He that is once evil, it may be presumed he is ever the same. But what mattereth this? Know ye not that a liar procureth the wrath of God? Among the rest whom God hateth, Solomon saith in his Proverbs: The Lord hateth a liar. To conclude, a lie of whatsoever sort, is a sin against God: yet that ye may understand this better, ye shall know there are sundry sorts of lying. One is pernicious, tending to the hurt of thy neighbour. The second is an officious lie for the good of thy brother: and the third is a merry lie for the delectation of thy brother. There is none of these but they are evil, howbeit they be not alike. That lie that serveth to the good of thy brother, is a sin to thee; and again to deliver thy brother with a lie, it is a greater sin: but the pernicious lie is the greatest of all. Now all cometh to this; all is sin. Would ye have me insist in probation? If there were no more but the commandment, Thou shalt bear no false witness, it may serve: for this commandment teacheth thee, that all sorts of lies are evil in their own nature. And Paul to the Romans chap. 3. vers. 7. 8. Do no evil, (saith he) that good may come of it. This telleth thee, that that is That which is evil in his own nature can never be good. evil of it own nature, and forbidden by God's commandment, that thing will never be made good by any circumstance in the world: lay to it the sweetest salve thou wilt, it will never be good, yea if it were to save the life of thy brother, if thou lie, it will not be good to thee; yea though thou were able to alter the nature of a lie, it is a sin, and it is a folly to think that the pretence of a good end will make an evil thing of it own nature to be good. Augustine saith: If we look not simply to the nature of the action as to the end, than the evil may have a defence. Therefore (saith he) look ever to the action, put all other things aside; if it be not good, say not that that action is good; howbeit the best thing in the world should follow it, it will ever abide a sin. Further, if there were no more but this natural conscience in man, it telleth thee that all sorts of lies are evil: I appose thine own conscience, if thou hast any. Thou wilt not so soon lie, but thy conscience will admonish thee, and will say to thee: Thou hast sinned. Brethren, there is no man that will seem to lie and confess it, but he will be ashamed of it. What meaneth this? but that the conscience telleth them, it is a sin. Look to the children, they will blush when they are challenged with a lie. What is the cause of this? but that the conscience showeth them they have sinned. Ye see that a man thinketh he cannot have a greater injury done to him, then to say to him; he lieth. This telleth him, that there is a conscience within him, that abhorreth a lie; and that it is unworthy of the nature of man, because man is created to the image of God, and God is truth: So every lie is a sin before God. Alas, when Christ in the 12. of Mat. vers. 36. saith, that we shall give an account of all this vain talk, and idle words, that defile the care, and fill it with clattering and glavering from morning to evening, how much more shall a liar give an account of his lies? So to conclude, all lying is sin of what sort soever it be. Therefore use it not neither in jest nor earnest. I am not ignorant (brethren) but this matter hath been reasoned of old even by the learned to excuse some kind of lie, especially this officious lie, that is for the good of their brother: they want not arguments, and especially the examples of the Scripture. The Midwives lied to Pharaoh, Exod. 2. Rahab the harlot lied to her own townsmen, to save the spies, 1. josu. chap. 2. David to save his own life, being in the Court of the Philistines, he lied, 1. Sam. 21. he feigned himself mad. Now, say they, we cannot say that these godly persons sinned in all this; seeing the Midwives were highly rewarded: Rahab was saved, when all the town was spoiled. This is an apparent argument. Now (brethren) grant this, that they lied (as it is doubted whether they lied or not) yet it followeth not that they sinned not. I say to you, they sinned in lying. The midwives sinned in lying; Rahab sinned in lying; and David in that counterfeiting; and it was not the lie, it was not the infirmity, of the which the lie proceeded, that the Lord rewarded: no, the Lord forgave the lie: but it was that pity and fear of God, that was in the women, that the Lord rewarded. Therefore their lie is not set down to thee for imitation, but that thou shouldest fly it. Do the good they did, but by another mean; Do not evil that good may come of it. No, do the good, but use the lawful mean. I doubt not but these women asked mercy for their lie; if thou be so straited that thou liest, ask mercy; if it were that thy lie were to save the whole country, ask mercy for it: for it is an offence to God. Now a question, and so to go forward. We see here, if we have concluded with the Apostle, that it is sin to lie in any sort: ye will ask, is it a sin to conceal the truth, to hide the truth? Sinneth the man that telleth not all the truth? I answer, there are two sorts of truth, one of religion, and another of policy Of concealing a truth. concerning this present life. If thou ask about religion, I give thee a distinction. If thou be urged to give a confession of thy faith, thou art bound to conceal nothing; otherwise thou deniest the Lord jesus; and as thou deniest him, thou forswearest the truth, & so sinnest grievously. Beware then of this, though the fire should be set before thee for the telling of the truth, when thou art urged thereunto, rather be content to go to the fire, than thou shouldest conceal one jot of the truth of jesus; but tell all the truth then. But again, if thou be not straited with a confession, it is lawful to conceal; yea to cast out the truth in every place, and to every person, it is to cast pearls before swine. As for the matter of policy, I answer with a distinction also: If before a judge thou be charged to Confession of the truth in religion and policy public & private. depose the truth, thou art bound not to conceal a whit of it; and thou that concealest, and wilt not tell the truth, thou resistest the ordinance of God: for it is God that chargeth thee in the Magistrate. But if one private man have to do with an other, and standeth not before a judge, it is lawful to hide a part of the truth: for I tell you all the truth would not be told at all times to every man: yea it is a sin to tell the truth at all times. Saith not the Apostle, Charity covereth the multitude of sins? Now I end it with this word: let no manner of lie proceed out of thy heart; let no man be deceived by thinking that to lie, is a matter indifferent: no, no, alas we are over ready to think so. But I admonish thee, if thou use to lie in light things, thou wilt be brought on to lie in the greatest things; yea if it were in matters of salvation. Beware then of it. Now to go forward: he returneth to his argument tending to mortification, and it is taken from the regeneration begun. There are two parts of it: the first part is in putting off: the second is in putting on. The meaning is, ye have begun to put off the old man, the evil affections of your nature: therefore continue in putting it off; otherwise it had been better for you that ye had never begun the work of your regeneration. Then (brethren) the lesson is, regeneration once begun would be insisted in, until thou end it; begin once to be holy, thou must end it; begin once to put off this old man, thou must hold him off; and put him away, that thou see him no more. And beginning once to put on the new man, thou must hold him on Perseverance. still; otherwise to begin and not to go forward, is double iniquity to thee. It is better never to begin, except thou make a progress, until thou be glorified. For he or she that beginneth, and then cometh back again, are in hazard if ever they come forward again. It is easier to bring one forward, Relapse. that never came forward, than it is to bring one that hath once begun, and then hath revolted and made defection. Read the Epistle to the Hebrues chap. 10. vers. 26. of this apostasy. But to mark the words: Seeing (saith he) ye have put off the old man with his works. The word is borrowed from clothing, for properly the clothing is put off. Therefore the word importeth, that this old man is a kind of clothing; and being a clothing, Simile. ye see the thing nearest man, is his clothing. This old man it may sit near thee, and stick close to thee; yea thy coat and shirt sit not on thee so near as this old man. The coat covereth thy outward skin; but the old man clotheth thy heart, and thy marrow; so that there is not one bit unclothed of thee. Thou wast borne without coat or shirt, Note of our corruption. but thou art bred with this old man, clothed with this old man from top to toe. Then seeing this old man is a clothing, he is not of thy substance, either of body or soul. Thy clothing is not of thy substance, no more is this corruption; that is, thy old man of thy substance, and so it is a folly to say that original sin is in a substance. But what is he then? he is a corrupt quality, and sitteth so fast to thee, that all the Angels cannot get him off. No, all the drawings of the world shall not pull him off, except jesus come in and put to his hand, and pull him off. He only is sufficient to do that turn; he hath taken it away, if thou believe in him. It is easy to thee to pull off thy skin; but thou shalt not be able to pull off this sin. This for the word of putting off. Now what is it they have put off? Seeing ye have put off the old man. What is meant by this old man? Not to insist in this matter, by this old man is understood this corruption, this canker, this infection, this pestilence that cleaveth so fast to Original sin. the soul and body of man; the which we have sucked out of the rotten loins of old Adam, and even cometh down to us through so many fathers, so many hundredth thousand fathers, until it light upon us: it hath that force. Note. And look how old Adam is, this old man is as old; and therefore not without good cause is he called the old man, and being so old, this old man that we bear about by nature, no wonder though he be wrinkly faced, for he was never well favoured. But now being so old, O the wrinkles that are in his face! if thy conscience were wakened to see that old face of him, it is the terriblest face that ever thou sawest: it would amaze thee, if thou were the ablest that ever went on two legs: if thou saw that old face, thou wouldst be cast down; for the wrath of God is in his face: it would fear thee. Seeing then thou hast put him off, put off this cankered corruption, hold him off, put him not on again. But what more is meant by this old man? not only this corruption and infection of nature, but also by him is meant his whole actions; and what are they? the foul thoughts within, the foul speeches that ye hear, the foul actions that ye see. For howbeit he is an old man, yea as old as Adam, yet he runneth on me and thee, and every one of us hath a scar of him; for all his age he sleepeth not: yea when thou art most idle, he is busy. Sleep as thou wilt, if he be in thee, if it were in thy dream he will be busy; and when thy mouth is closed, he will be in thy affections; so he never sitteth idle. An old man as he draweth to age, he loseth activity: but this old man, the elder he groweth, the more active is he. I tell thee, if he be not slain, if thou were never so dead in thy old age, he shall be the quicker. An aged man that hath not this old man mortified, is the worst man that ever is. For it is a sure thing, this old man, the elder he be, he is the more active. I say a great word to you: Every one of us that is come of Adam, and so far from him by so long a descent, there is not one of us, but we are wickeder than Adam was. Thinkest thou that he was the greatest sinner? No, was original sin so great in him? no, it is greater in thee: for the old man, the longer he live he is the worse. Ye see now that there is more evil in a young one that is crept out of the shell, than was wont to be in an old man. The son is worse than the father: so that this old man groweth worse and worse, and this wickedness telleth us that he reigneth in this land, and showeth that there is no mortification of him: And therefore he hath dominion. Yet I see another thing, the old man and his actions are ever together. If he abide with thee, the actions be with thee; if he go from thee, the actions will go from thee. Therefore call not thyself a Christian man, if thou be not renewed by that spirit of jesus. And if an evil wicked deed be in thy hand, and filthy speaking be in thy mouth, I say to thee, that thou art the old man yet, and he sticketh in thy ribs, and thou and he will die together. Therefore take heed to thy actions, and strive to live holily; there is no better warrant to thy conscience, that the old man is dead within thee, then when thou feelest thyself well exercised. As by the contrary, if thou commit sin with pleasure; alas thou hast no part of sanctification: the old man as yet liveth within thee. Now this for the first part of regeneration. The second part followeth: And seeing (saith he) ye have put on the new. Then brethren, after the putting off of the old man, and his soul actions, there must be a putting on; thou must not stand up naked; thou must be unclothed of one thing, and thou must be clothed with another. Thou must be clothed with righteousness, even with jesus Christ the Lord. The Lord must be the upper garment, and thou must be sprinkled over with the blood of jesus; otherwise no appearing for thee in that day. Secondly, thou must be clothed with inherent holiness, and righteousness: for whosoever is counted just, must Inherent holiness. be in some measure sanctified in his own person: For as it is said in the Hebrues, chap. 12. vers. 14. without holiness no man shall see God: if thou wert the King, if thou have not this holiness, thou darest not look on the face of God. But to come to the words. Ye have put on. The words are borrowed. And therefore, as the old man was a kind of clothing; so is the new man a kind of clothing. And as the old man was near thee, so this new man must be near thee: he must go through thy skin, and come to thy heart and clothe it; yet he is a clothing, and as he is a clothing, he is not of thy substance. Away then with that essential holiness, for holiness is accidental: Essential holiness. and howbeit it be not of thy substance, yet it sticketh so fast to thy substance, that all this world will not separate thee and it. The difference then between the old man and the new is this: the old man may be put off, but the new man once put on truly cannot be put off again; thou shalt never lose him again. The grace of Christ is unchangeable, and the gifts of God are without repentance, Rom. chap. 11. vers. 10. It never repenteth God that he hath given thee the grace of repentance and renovation, if thou be once truly renewed. Seeing (saith he) ye have put on the new man. What is meant by this new man? As the old man is the corruption of nature, sucked out of the rotten stock of Adam by a natural propagation: even so this new man is the uncorruption, 1. Cor. 5. or that holiness drawn out, not of Adam, nor of father, nor mother; but out of jesus the green tree; not by a natural propagation, but by a gracious insition, and engrafting into jesus. For as thou suckedst corruption and uncleanness and mortality out of thy former parents, Adam and Eve: even so believing in jesus, thou shalt draw out of him the sap of life and sanctification. But the words following make the words plain: What is meant by this new man? There are three things in the words following. Three things in the new man. There is first the making him new again. Secondly, there is the nature, what it is wherein he standeth. And thirdly, there is the pattern, according to the which he is made: the Lord had made him according to a pattern. First, it is said, He is renewed: That is, he is created a new again. Then it must follow, that he was once made before, and that in the creation: and if he be made again, he was once lost, and so it was. Now after this losing, the Lord reneweth him again: and therefore ye see a wonderful mercy of God, and it is the will of the spirit, that thou shouldest conceive this in thy heart, and say, O that exceeding mercy of God that the Lord of mercy hath showed on thee this mercy. Look to Paul Ephes. chap. 2. vers. 4. But God who is rich in mercy according to his great love, wherewith he hath loved us, even when we were dead in sins, hath quickened us together in Christ. There he looketh in through the grate of renovation, and therein he seethe a wonderful mercy in God. Ye shall find the life of this in the Epistle to Titus. Alas we want this eye, there is such a dullness in us, that we cannot pass up to see this mercy of God. Thou shouldest not so soon hear of mercy, but thou shouldest ever look unto God and his mercy, and thank him for it. What Angel could ever have thought that God would have created that new man again? They all wondered when they saw it. Alas it is long ere we can wonder! Now what is his nature? Which is renewed to knowledge. What is he? I answer, he is knowledge, the light of the mind; thou hast a new mind; would ye know what is knowledge? Paul. Ephes. chap. 2. telleth you that the eyes of your mind are opened. (O if the eye of thy mind be closed! thou art yet in nature) Whereto? That ye may know that hope. Yet he goeth higher, and that riches of his grace. And yet he groweth higher, and that excellent greatness. In a word, it is the sight of faith, full of that glory that shall be revealed. I remember the Apostle to the Eph. chap. 4. vers. 24. addeth to these two things, righteousness and holiness: so that in all his members he is light to see God, jesus Christ, and all the glory of heaven there. There is the renewing that is spoken of here; he is then sincere in heart, in his body; and in hand, he is righteous in dealing with his neighbour. If thou have this new man, he will clothe thee within and without; if thou were clothed with gold, and thou have not this clothing on thee, thou art but a lump of stinking dirt. The last thing is the pattern, he is created to one pattern. Now what looketh God to in making of him? looketh he to an Angel, and saith, I will make this new man like an Angel? or looketh he to the Sun and Moon, to the beasts and elements, or to any creature in heaven or earth? No, no, but he looketh to his own glory, and maketh thee according to that form; he looketh to that light that is in himself, and maketh thy light like to his own light, and thy holiness like to himself. Look the first of Genesis, when he had created all things, the heaven, the earth and the rest, ye shall not find such a word that he created any to his own image. But when he cometh to man with a consultation, saith elohim; Let us make man like to ourselves, Gen. chap. 1. vers. 26. So then, O man there is thy first glory! the Lord honoured thee in thy creation, but thou hast lost it. And the renewing of this image, it is passing excellent: it is double more glorious than it was at the beginning. O that mercy that renewed it! Thou deservedst to be turned into a stone, or into the vilest brute beast or vermin that is. Therefore it must be a passing great mercy, that in renewing thee, he reneweth thee in an higher measure, than he created thee in. No, in the renewing of thee, in Christ he doubleth his image in thee. And if he made thee like himself at the first, now he doubleth it a thousand times more. The glory of Adam was great, but now that is far greater which we have in Christ. If Adam had kept his glory, yet it would have been nothing but an earthly paradise, that he would have been in: but all the earth is not capable of one glorified body in Christ. So then, strive to believe in him, and certainly the fall of Adam shall be so far from thy heart, that thou shalt bless the time that he fell, if thou gettest this renewed creature in thee, through the Lord jesus; otherwise thou shalt curse the time that he fell. So believe in jesus Christ, and all things shall work to thy good, felicity and blessedness in jesus. To whom with the Father and the holy Spirit, be honour and praise for ever and ever, Amen. THE XXVIII. LECTURE UPON THE EPISTLE OF PAUL TO THE Colossians. COLOS. Chap. 3. vers. 11. 11 Where is neither Grecian, nor jew, circumcision, nor uncircumcision, Barbarian, Scythian, bond, free: but Christ is all, and in all things. THis whole place is an exhortation to the mortifying of these earthly members, these sinful lusts and affections, and to the putting off of them (for we have been over long clothed with them) so that they be not put on again. Ye have heard these days past sundry sorts of them, and likewise sundry arguments to move us to this mortification. To come briefly to the purpose. The last argument was from our regeneration begun in this life, standing in two Coherence. parts, that is, first in putting off the old man, that is, corruption of nature, that we have drawn not only out of our mother's womb, but have sucked out of the loins of old Adam: so that look how he is, it is as old. It sitteth on and pierceth through the skin to the heart, and there is none that is free from it. The second part was, the putting on of the new man. For certainly as I showed you, no man is able to stand naked before God; clothed must thou be, or else there is no appearance for thee, being naked before that tribunal seat: all must be clothed with that righteousness, and sprinkled with the blood of Christ; and then next with this new man, that is, with that inherent holiness that floweth out of the blood of Christ. For he that is justified by his blood, must be sanctified by his spirit. Ye heard a description of this new man; he is new made again. In the first creation he lost the image of God, and Christ came and renewed that image of God again: for there was not one spark of the spirit of God left in man. Therefore he must be renewed again. Then ye have heard his substance: The chief point is knowledge of things heavenly, of God, and his glory by faith. To this we added two other things; holiness and righteousness: So there is the new man. The knowledge in the mind; holiness in the heart, just dealing in all thy actions with thy neighbour: and so he covereth us both inwardly and outwardly. There is not a part unclothed; and happy is he that is clothed with this clothing of Christ. Lastly, ye heard the pattern whereunto he is made: he is not made to the pattern of Angels, nor of Sun and Moon; but he is made to the pattern of the Lord. O that glory that thou hast in this thy renewing! and blessed is he that hath it. These things shall be perfected at that day, at the appearance of the son of glory; and than it shall appear that we are made to his pattern, and that we are the sons of God. For it appeareth not as yet, as john saith, 1. Epist. chap. 3. vers. 2. yet it shall appear in that day. Now to come to the text read. In the first verse we have a certain property of this new man set down, and it is this. Where he is, all these old things, these outward things which men most respect and make account of, as nation, kindred, blood, honour, riches, bondage, freedom, beauty, deformity, etc. where this new man cometh out, all these cease: he hath no more regard to the King then to the beggar: he hath no more regard to the free, then to the slave; but he extendeth himself alike to all. This is his property. But it shall appear better in weighing the words of the text: therefore mark them with me. And to begin at the first word. Where he is, where this new man cometh, there is neither Grecian, nor Iew. That is to say, where he is, all these external things, these carnal and old things, so the Apostle calleth them 2. Cor. 5. 17. all turn to ashes: he knoweth none of them. All these things that were wont to put a difference betwixt man and man, he is a King, he is a subject, and the rest; all these cease to this new man. But to go to particulars: There are sundry of these old and worn things reckoned up. The first is the nation wherein we are borne; as the nation of the jew, the nation of the Grecian. The nation wherein a man was borne, was wont to put a difference betwixt man and man: but when Christ cometh, and this new man with him, there is no regard of nation; this new man respecteth not one more than another, all is alike to him. To be homely with you; Frenchman, Dutchman, Italian, Indian, Scottishman, Englishman, all is alike to him. The poorest nation that is, the new man will account of it. This is plain by experience: for if Christ had respected this nation, he had never come this way. The second particular of these outward things, that was wont to be accounted of, is of these outward marks that the jew and Gentile had. The jew had circumcision; the Gentile had uncircumcision; whereby they were discerned. But Christ when he cometh out, he looketh not to these things; he putteth no difference betwixt the one and the other: he accounteth all alike to him. And to come home to ourselves, we were of the uncircumcised number; and if Christ had had respect to this, Scotland had not been called to grace. The third particular is, the language. It put a difference between man and man. The Greek had a trim and eloquent language: all others besides the Grecians, had but barbarous languages. But when Christ cometh, and this new man with him, he respecteth not one more than another: but Grecian and Barbarian all is one to him. This pertaineth to us all, we were Barbarians; so that if Christ had respected barbarousness and exempted it from grace, Scotland had not gotten grace. So we should draw comfort out of this, and say, grace pertaineth to me, as well as to the jew or Grecian. The last particular is, the estate of men in policy; some are free; some are bond; some masters; some servants: This diversity of estate put difference betwixt man and man: but Christ coming respecteth not one more than another, but all are alike to him. And so servants have to rejoice; for they are not secluded from grace more than their masters: otherwise slaves had been most miserable creatures, and better had it been for them that they had been made beasts. Read the Galat. chap. 3. vers. 28. ye shall find this matter handled. There is another particular reckoned up there, male and female, that was wont to put a difference betwixt man and man; but all is alike to Christ, he respecteth not one more than another. The female is no more exempted from grace, than the male; but this new man extendeth to al. Now I assure you, if God had had respect to the sex, your estate of women had been miserable. So that there is not one word here, but it offereth consolation to us. Brethren, there be many other particulars; for these old things are infinite, and that that I have spoken is to be understood likewise of riches and poverty: all is alike to Christ: his grace extendeth to all. Therefore our lesson is, in the matter of salvation Observe. the Lord hath no respect to persons, to men, to women, there is the general; but all that will believe, all is alike to him, jew and Gentile, male, female, rich, poor, honourable, unhonourable. If thou believe in Christ, thy estate in grace is as good, as the Kings: thou art as high in grace as the greatest Monarch that ever was. And to be more plain; in the matter of our Christian calling, justifying, glorifying, and sanctifying, there is no difference, all is alike to him. I might prove this by Scripture, Rom. 8. vers. 30. Whom he hath called, them also he hath justified, etc. There ye see this Christian calling to be universal. And in the Romans chap. 3. vers. 21. speaking of justification: he saith, the righteousness of God is made manifest. Again in this place of regeneration, there is no difference: so this abideth sure; in the matters of salvation, and all points thereof, there is no difference of persons, all is alike to him. It is to be noted that I say (in the matters of salvation) lest that I should seem to take away policy, and some wicked spirit hath brought in such a conclusion, as the Anabaptists: but all is but vanity. For brethren, as in the matters of salvation there The Gospel and Christian policy do well agree. is no difference: even so the Lord hath ordained a difference in policy: he hath ordained, that there should some be kings, some subjects; some masters, and some servants: for otherwise an horrible confusion should follow. And the Gospel is so far from that, that by the contrary it sanctifieth policy. So that if any King before the Gospel was settled, after the Gospel he is better settled. And if a master of a house was settled before the Gospel, he is now far better settled after the Gospel. And this is the rule of the Apostle 1. Cor. chap. 7. vers. 17. 20. Let every man abide in that vocation, wherein he is called. And then he saith, Art thou a slave? art thou called to it? abide still in it, until by lawful means thou get freedom. Will ye have example of this? There was Onesimus that ran from Philemon his master, Paul after that he had made him a Christian man, he sendeth him again to his service. So it is but vanity to think that religion is enemy to policy, or maketh any alteration in policy; nay it rather establisheth all in policy. This one thing is to be marked. The second is, seeing in matters of grace, the Lord hath no respect to the persons of men, he will not justify a King, because he is a King; and deny it to a beggar, because he is a beggar: but he will justify the one and the other, without all respect of persons. Seeing then this is his doing, what should we do? Look what Paul saith 2. Cor. 5. according to the flesh, I will not account of one man more than of another; I will offer grace to the beggar as well as to the rich. And again, in policy I give thee leave to account of the King, as much as thou wilt; and why shouldest not thou that art a servant account of thy master? otherwise thou offendest. Think that thou art an inferior to him, albeit thou be equal in grace with him. And so let every one in policy, in commonweals and families, have their own place: let the King have his place, the Lord his place in his own rank and room, and so forth. And I say to thee if thou do it not, thou hast no grace. For if thou hadst grace, thou wouldst be so sanctified, that thou wouldst not fail in any wise to honour thy superiors here on earth: and yet when the comparison falleth out betwixt the gracious man or sanctified man, and old things; count more of a regenerate man, then of all the profane Kings of the world. What did Paul? he had many of these outward things; as ye may read in the Epistle to the Philippians chap. 3. I am an Hebrew (saith he) as ye are; O, but when Christ came in, all these advantages became to me not only damages, but they became as dung. So all these external things, are but as nothing in comparison of regeneration. It is better to be a renewed man being a beggar, then to be the greatest Monarch in the world, wanting regeneration. Now lastly in this place ye see, when Christ cometh, there is a strange change in the world. Think ye he came in vain, or for nothing? Is there not a great change, when a great Monarch cometh into the country? Think ye not but when Christ came there was a great change, such as was never at the coming of all the monarchs in the world? Paul 2. Cor. 5. vers. 17. saith, speaking of this change; Whosoever is in Christ is a new creature, all things are made new in him: but there is such a stupidity in men, that they cannot see this. Thou art ever harping on these old things: will ye hear him boast? it will be of these old things. O senseless creature! thou showest thou art not renewed. O these brave Courteours! all their speech is of these old things, by the which they testify that they wot not what Christ meaneth. Yet in a word, some may doubt: Are all things so renewed, that these old things have no place? Is there no difference of nations, of riches, of honours? stand not these things, these old things, fleshly things, notwithstanding this innovation? I answer, they stand: but I add this, if ever it be well with them, they must be renewed; that old shape must be put off them. Thou that art a King, must be made a new creature; and thou that art a subject, thou must be renewed again, and obey thy Prince in the Lord. The Gentiles knew not this; thou that art a servant, thou must obey thy master in the Lord; and thou that art a master, thou must do thy duty to thy servant in the Lord: so as these outward things must be renewed in Christ. I say more, the first coming of Christ made some change; but the next coming shall make it palpable. Thou shalt see it, and feel it: for there shall be no kings, but the kings of heaven: there shall be no superiors or masters, but all shall be glorified; there shall be such an alteration then. And thou that wilt not see it now, thou shalt then be compelled to see it, nill thou will thou. This for the first part of this verse: the next part followeth. In the first ye heard he hath taken away all respect of these outward things: now it might have been thought, if this new man hath cast off all these outward things, what hath he in steed of them? for it were a great loss if he got not something in steed of them. He answereth in a word, Christ is all, and in all things. There is the answer. So that the thing that graceth a new man is one only thing, and what is it? jesus Christ the Lord is in steed of all: he supplieth the want of all these earthly things. So that if ye will ask of this new man, what is thy nation (supposing he be of the best nation on earth) he will answer, Christ is my nation. If thou ask, what is thy kindred, (let him come of Kings) he will say jesus Christ is my kindred. It is a woeful blood thou art come of, if thou be nothing renewed in Christ. Wilt thou ask what is thy kingdom? He will answer, jesus Christ is my kingdom. An earthly body will say and answer, I am King of France, and I am King of Spain, and I am Emperor, and will cast his head up. If thou wilt ask, what is thy riches, thy honour and estate? he will answer, Christ is all things to me, and so there is no prerogative in this world. He will put Christ in the room of all, whether he have or want it. Ye remember Matth. 12. when the mother of Christ would have come to him, and the Disciples telling him that, saying: Behold thy mother, & thy brethren stand without, desiring to speak with thee: he answereth, Who is my mother, my brethren and sisters? Even they that do my fathers will. Then generally he telleth: whosoever will do the will of his father, are his mother, brother, and sisters. Then turn it over: if thou be a faithful man, thou art brother to him, and all: and again, he is all to thee. Now certainly this meeting is much more worth to us, than it is to him: for what have we but all of him? and so Christ is in steed of all; because he is all: otherwise he could not be in steed of all. What is this that Christ is all? He hath said in the first chapter of this Epistle, vers. 19 that in him dwelleth all fullness. And in the second chapter he saith, in him dwell all the treasures: and again, in him dwelleth the Godhead bodily. And yet to come more particularly, 1. Cor. chap. 1. vers. 30. he saith, he is made to us wisdom, and righteousness, and holiness, and redemption. So, wantest thou these things? he is all to thee if thou believe in him; he is full of all. Yet brethren, some will think, there wanteth yet somethings, I find not all: I seek saith the avaricious, riches; I would have house and chests full: The ambitious saith, I want honour, I cannot get this in him: The lecherous saith, I cannot get my lust, he is an enemy to me in that, and so forth, as man is inclined, he would have Christ made thereafter to him. But understand this brethren, he speaketh not of a foul old man, but of a new man; not of an avaricious man and such others, but of a new sanctified man; and this man findeth all in him: there is nothing that he wanteth, but he findeth it in his Christ. And I say, suppose thou get not these earthly things in that measure, that others get; yet thou gettest better in him. What, and if thou get the better, what hast thou lost? Thou art a servant, yet thou art a freeman of the Lord jesus. And yet think ye that the Lord jesus wanteth these earthly things? Think ye that riches are not at his disposition? He that divideth acres is above the earth, the Lords all are at his command, if it were to wring them in pieces. Therefore he saith, Seek first the kingdom of heaven. There is the first that we should be occupied about, if we would have Christ: to wit, that we busy ourselves about heavenly things: and what shall follow? He maketh a fair promise, and all these earthly things shall be cast to you. What are they worth? they are but bits that are cast to thee. There is no comparison betwixt them, they are but things Matth. 6. that are adiected. They are as it were additaments: and ye will not think when this kingdom is gotten, how small a thing of this world will give content to a creature. No, he will use it with greater contentation of mind, than any having all this world, wanting Christ, will do. No, if thou hast Christ, thou lackest nothing; all our want is, that we cannot get him: get him, and thou shalt find that thou hast no want. Now it might be said, Christ is all; but what is that to me? he is full of glory, majesty, and power, what is that to me? He answereth, he is all to all, that is, his grace is thy grace, his abundance is thy abundance. In the second chapter vers. 9 when he had said, that in him dwelleth all the fullness of the Godhead bodily, he addeth, ye are full in him. Note. It is to be marked that he saith not, Christ is all to some, but to all. The riches that are in jesus extend not only to some, they are not contained within the compass of one nation, within jewrie: it could not hold them. No, ten nations The riches of Christ common to all nations. could not hold the riches of jesus, but it behoved that they should reach to the utmost corners in the world: yea I say, if it were to ten thousand millions of nations, the riches of jesus is so infinite, that they are sufficient to serve all. His glory also is infinite, so that it would fill infinite worlds. All these things are but plain speech, but would to God they were weighed. Again he saith, not only to all, but in all, meaning jesus himself is in us first ere any thing of his be in us. And as he saith to the Ephesians chap. 3. vers. 17. he must dwell in thy heart first, or ever thou get any thing that is his: now where he is in proper person, there of necessity thou hast all his graces. Thou needest not to go here and there to seek grace. And this is the difference betwixt the sufficiency of the old and new man: if thou be an old man, jesus nor his grace is not within thee. Where is the honour of the King? in his own bosom? No, it is out of him: if he want Christ, he will stand up stripped stark naked of all things. Where is his riches and strength? where is his dinner? all are without him, and he hath nought, if he be an old man; and he will die for hunger, if it be not given to him. But to come to the new man, where is his riches? in his bosom, in the heart of him. It will pass the power of all the Tyrants in the world to take that from him: so all his sufficiency is within him by faith. It is written that a certain Philosopher said, Omnia mea mecum porto: Christ is his sufficiency. O the advantage that a Christian man hath, in respect of one that is not in Christ! for there is such sufficiency in Christ, as no tongue can express. Now there are one or two things that I will speak of. This is a great word; Christ is all in all; before that day of the great resurrection. For look 1. Cor. chap. 15. it is said, that God shall not be all until then, at what time this shall come to pass. But the answer is easy. There are two estates of the elect, here they are called the faithful, and in the life to come they are called the blessed. O that blessing, who shall abide to see it! In deed so long as we are the faithful, Christ is not perfectly all in all: so long as we stand in the estate of faith only, he beginneth in thee by faith to be all in all: and that is the Apostles meaning here. But in the estate of that celestial blessedness, it shall be far otherwise: then Christ shall be all in all in full perfection; there is the difference. Yet to make this more plain. There are two things required to make Christ all in al. A perfection of grace, a perfection of glory. First there is required a perfection of grace. And secondly, there is required a perfection of glory, that there be nothing but the Lord jesus Christ, when he is all in al. There is nothing but he, and the fullness of his glory. These are the two things required, that Christ may be all in all. Now brethren, to apply this to the two estates. So long as we abide in earth, howbeit there be no grace in jesus, but that we have some share of it; yet the perfection in the degrees of grace is not yet: thou art holy in him, but it is not perfected. Then in this life in the faithful, Christ is not all in us: for there is much ill stuff besides grace in us. Go thy way to thy heart, and thou shalt find it thus, and thou shouldest think it a marvel, that one spark of grace should abide within thee. But come to that life to come: In the resurrection when faith shall go away, jesus Christ shall be in thee in his full glory. Then in that estate there shall be nothing but Christ. All this uncleanness and vileness shall be cast away, and that heart of thine shall be enlightened, and shine in thy body. It shall not hold in thee, but it shall break out in thy face, and make all glorious both thy hands and feet, and all this mortality shall be scoured out of thee, and then it shall be truly spoken, Christ is all in all. Now one thing and so I end. Comparing this place with that to the Galath. chap. 3. vers. 28. I find there one end of the coming of Christ, and of the new man in this word, that is not specified here: and it is, that all might be made one in jesus Christ: for as long as he is a jew, and a Grecian, they are two; but when once this cometh, that they are new men, they are made one in Christ: so the words spoken import. For Christ being in all, who is one, of necessity all must be one. And again, if he be all in all, it being but one, of necessary force it must be one. Ye see the end of Christ's coming into this world, & of the new man, it is this, to make all one, to put Communion of Saints. away all this variance, and to join all in one. There is much ado to join altogether: wouldst thou have thy blessedness to stand? it standeth in joining thee first with thy head jesus Christ: and then in making thee a member of his body. If it were but one joint of his little finger, if thou be but one toe of that body, thou shalt be safe. Well, wanton men and women go out from the Church. But O that terrible wrath, if thou be not found in that blessed society! make a jest of it as long as thou wilt, if thou be not of the militant Church, thou shalt not see the triumphant Church: and thou shalt not be of the number of them that shall be glorified. I might let you see the example, what danger it is to be cut off from this body of the Church. I ask, what is a man's arm worth when it is cut off? it serveth for nothing, it dieth and perisheth. Now it is even as sure if thou be cut off from this militant Church, thou shalt die and perish, and thou shalt never have part with thy head jesus Christ; if thou abide cut off, thou shalt die everlastingly. Wherefore count it your blessedness, to be first conjoined with Christ; and then with his members. Now what is the blessedness of the true God? even an unity in trinity. So thou art blessed, when thou art one with the members of Christ, and all thy joy is to be in the Lord jesus. Now the Lord grant we may abide one, until we obtain this unity in perfection in jesus Christ: to whom be all honour and praise now and for ever, Amen. THE XXIX. LECTURE UPON THE EPISTLE OF PAUL TO THE Colossians. COLOS. Chap. 3. vers. 12. 13. 12 Now therefore, as the elect of God holy and beloved, put on tender mercy, kindness, humbleness of mind, meekness, long suffering: 13 Forbearing one another, and forgiving one another, if any man have a quarrel to another: even as Christ forgave you, even so do ye. BEfore in this chapter, the Apostle hath exhorted the Colossians to mortify, slay, and put away the members, affections, and actions of the old man, that is, of the sinful and corrupt nature. Now because it is not enough to put off the members of the old man (the actions of the sinful nature) except we appear before God with other actions, (for we cannot stand naked before him) therefore in the second room, he exhorteth us to put on the members, actions, and affections of the new man: these are the actions, and this is the clothing wherewith we must be clad to stand before God. Then to come to the words, and to weigh every word as the Lord shall give the grace. The first word is, Therefore put on, etc. He hath spoken immediately before of the new man: now upon the occasion of this word (new man) he gathers his conclusion. Have you put on the new man? Therefore put on all his actions. If ye be holy, clothe yourselves with holy actions. The observation is short. The new man, which consists in holiness and righteousness, requires a new life, and new actions: for if the life be not yet renewed, but that the old life yet abide with the old actions, I say, you wots not what the new man means. This is but a vain boasting of regeneration, that is in the mouths of men, to say, thou art renewed and made a new man; all is but vain. Let me see thy life and thy actions, and I shall tell thee by them what thou art: otherwise, thou shalt never persuade me that thou hast put on the new man. Now the Apostle saith, Therefore put on, as it were a garment, or raiment never to be put off again. I showed you before, that when once thou hast put on this new man, thou must not cast him off again, as thou wilt do with thy coat at night when thou goest to bed, which thou wilt cast off, and the morrow put it on again; but this clothing thou must go in it, walk in it, lie down with it, and rise with it. Now the parts of the clothing follow, Put on therefore the bowels of mercy, etc. Note then briefly: wherein stands this habiliment of the new man? It is made of sundry parts, it is like the coat of joseph made of sundry colours. This coat is so pleasant, that it is wonderful to look on. Mercy, a pleasant sight, Bountifulness pleasant, Modesty pleasant, Meekness pleasant, Lenity pleasant; so there was never so pleasant a garment put upon the back of man. Before he comes to the parts of this garment, he puts in by the way sundry arguments to move them to put on this new man. The motives are three: the first is election: the second holiness: the third, the love of God towards us. Ye are the chosen of God, the holy ones of God, the beloved of God: therefore put on this garment that is pleasant in the eyes of God. But to examine these grounds: The first is their election, that is, the calling them out of this darkness into the light of God: so Peter defines it 1. Pet. 2. 9 a fair choice. This Gospel that ye hear is the light of the world, and so this election whereof the Apostle speaks here, is nothing else but that which we call commonly our vocation. For whom God hath elected from all eternity, them in time he elects and chooseth out from the rest of mankind, by effectual calling. Then I make of this first ground a lesson. This Christian calling, it requires a fair raiment. You know the clothing of every man and woman, should be according to their calling; when thou goest above thy calling, thou sinnest: so the earthly raiment and clothing, whatsoever it be, should be according to thy vocation. This calling of God is an high calling, as Paul to the Philippians chap. 3. vers. 14. speaks. And as the calling of a King requires a fair apparel to set it forth with: so this calling to the kingdom of God, craveth a higher apparel. Therefore remember thou art called to put on that fair apparel. The next argument is, Ye are holy. This holiness is the effect of the other. For wast thou black before? yet being called from darkness to light, the beams of the face of God shining upon thee, now thou art whiter than snow. Ye see a man that walks long in the Sun, will be altered; so of necessity, this son of righteousness must make a change, to wit, to make thee holy. And this is that which the Apostle 2. Cor. 3. 18. saith, Looking into the glory of God, as it were in a mirror, we are transformed from glory to glory; and therefore take pleasure to look into it night and day, and thou shalt be changed from the dregs of the world, and made to shine. Mark then, as I said of him that is called; so I say of him that is a Saint. A fair garment fits thee well: for the Saints stand night and day before God in his household. Who will come before the eye of an earthly Prince ragged and bare? how much less before that great majesty of God. If thou be not clad with holiness, the very eye of God will strike through thee to thy consumption. Now the third argument is, the love of God showed to them. This is that love of God that he bore to us, when we were enemies to him: when thou wast wandering in thy vanity, he gave himself for thee, and he loved thee ere thou witted, and afterward he powers it into thee that thou feelest it. Nay thou never tastedst of sweetness, if thou never tastedst of the love of God: and this is the love of God that makes thee to love him again. The beloved one of God craves a fair apparel. Who is he or she among you, that will not travel to be pleasant in the eye of your lover? So the Lord loves thee, and never one loved thee so well. Therefore wilt thou not study to come pleasantly clad before him? Then ye see they in whom the Lord delights, come before him gloriously in fair apparel, that makes them to be pleasant in his eye. Thus much for the arguments that he sets down, which should have moved the Colossians to put on the new man. Now follows the virtues: The first virtue he terms, The bowels of mercies (that is the word in the first language) that is, pity, mercy, and compassion: briefly, it is a virtue and grace, not growing of nature, but wrought in the heart by the spirit of jesus. Now it hath this force and effect, to pity the misery of men and women: but there is little of it in these days. When thou seest the members of Christ sick or sore, be sorry for them: thou wilt be sorry for thy hand when it is sore; even so thou shouldest be sorry for the members of Christ. Again, he calls it no mercy, but mercies in the plural number, to signify that he that is merciful, must have many of them: for many miseries require many mercies. He calls it not mercies, but the bowels of mercies, to signify this entire love: it must be within thee, and in thy bowels. Then this mercy it hath two properties: first thou must abound of it. Next, it must be in thy bowels, and thy bowels must be loosed with pity. Then brethren, ye see this fair garment, he exhorts them to put on. Where gins it? It gins at thy bowels, the depth of thy heart; there is the first clothing, and the clothing is pity and mercy: and wherefore mercy, and so many mercies? because in this world there are many miseries. Where shall the godly man turn to, but he shall see misery? Wilt thou look up to the King and his Court? a spectacle of misery. Wilt thou look to the beggar? a spectacle of misery? And if ever there was any pity to be had, this land hath need of it. The next virtues, Kindness, Bountifulness. The first was the virtue that pities thy neighbour: this is the virtue that doth him a good deed: Mercy is in the bowels; Bounty is in the hand. And if thou pitiest any body and haste it to give, put out thy hand, and give him: otherwise it avails not. Then ye see this virtue of the elect of God is Bounty. And wherefore is this bounty requisite? because there is so much need in all estates, and a great scant of all things both earthly and heavenly: and therefore it is requisite to have bountifulness, that thou mayst bestow upon one body, a benefit spiritual, and upon another, a temporal. Now to come to the next virtue, which is the third in number, Low lines of mind, modesty. It is a virtue when men and women counts nothing of themselves, and are not puffed up in pride. So it hath these two properties: it counts nothing of themselves, but much of others. Then this virtue is lowliness in the eye, and in the heart. If thou wouldst appear in the sight of thy God, put on modesty, come not haughty, come not with raised up necks: the Lord is above thee, and he will give thee such a stroke, that he will slay thee. For there was never a proud man, that raised up his head against God, but he made him stoop. So the third piece of this garment is humility. Wilt thou look to thyself, what hast thou to glory in? where thou hast one thing, thou wantest ten. Wilt thou look to others? the grace thou seest in thy brother, thou shouldest account of it. Now the fourth piece of this garment is Meekness, that is, excellently well matched with humility, ever the humble man is meek; the proud ever churlish, without meekness, and mildness, and so far as in him lies renting the body of jesus. For where pride is, there is no society: for a man that hath pride he cannot associate himself with another. Now this virtue is in thy mouth, and makes thee to give to thy neighbour sweet language. Now this fourth part is so necessary, that there can be no standing of the Church without it: for such is the nature of man, if it be handled roughly, it is lost, and if thou handle a sinner thus, thou dost overthrow him. And therefore Paul ever recommends gentleness: if thy rebukes smell of bitterness, and not of meekness, thou wilt destroy him. Forthere is no sinner, as the Apostle 2. Tim. chap. 2. vers. 25. etc. speaks, but he must be alured by piece and piece out of the bands of the devil. Now followeth the fift part of this garment, which is Long suffering. The word following in the next verse expounds it, when one bears injuries done of another, that is long suffering. This long suffering is so requisite, that the world cannot stand without it. What part is there in this land wherein wrong exceedeth not; and wrong would not be met with wrong, nor injury with injury, but wrong with long suffering? and I say, if men were not disposed to suffer, the world long since had eaten up one another. It is the patiented body that bears the injuries, otherwise every one had devoured another. So this is a fair garment of the beloved and holy ones of God: but the virtue that follows is greater. Forgiving one another. Long suffering may be without forgiving, as a poor may that sustains wrong, he must lie under the wrong, because he is not able to revenge it. Others again (albeit they have ability) will not revenge, but will hold it in their heart till they get opportunity. Then remission is a greater virtue; it will not only suffer the wrong, but it will put it away; it will forgive thee that hast done the wrong: or else if it will not altogether forgive the man, it will call him before the judge. Remission therefore, when it thinks not expedient to forgive, it will not put to the hand, as our men will do, but it will call thee before a judge. The King should revenge all these wrongs. The Lord should not slay, the Esquire should not slay, the Gentleman should not slay: but in the mean time while he is pleading his cause before the judge, his anger should be abolished, and so God shall be glorified. But if the injury be done to thee by any man, and in the mean time thou have anger in thy heart, albeit he be before the judge; yet thou art the slayer of him. So then, there is the sixth part of this garment, free forgiveness. This virtue is so needful, that if men forgave not wrongs, the world had perished long ago. And let men think as they please, that runs in revenging; it is not they that hold up the world, but the blessed ones of God. Now to move them to this virtue, he useth an argument taken from the example of Christ, As Christ hath forgiven you, so forgive you one another. There was not a reason put to the rest: what means this? He lets us see it is a hard thing to flesh and blood to forgive: if thou take counsel at flesh and blood, thou wilt never forgive, admit thou wert dying. But flesh and blood will ever cry a vengeance; and so it is a hard thing to forgive: And it is so necessary, that except thou forgive and strive against thy nature, thou shalt never have part with God in heaven, and it shall debar thee from that society of jesus Christ. For he that inclines not in no measure to forgive a wrong, but is always set to recompense the like for the like, he is not a member of Christ; and if thou be not a member, thou hast no life. And Christ himself in Matth. 6. 14. 15. saith, If thou forgive not thy brother in earth, thy heavenly father shall not forgive thee. Then brethren, ye shall not find any one more resembling Christ in any virtue, then in mercy and compassion: and by the contrary, there is none that more resembles the devil, than the merciless body: and judge ye how many in this land be like the devil, and so few like Christ. He cannot be satisfied, who hath put hand in man not once or twice, but he will triple and quadriple it, and so this vice abounds in this land. Now to add this to that that is spoken: I dare say a merciless heart never witted what the pity of God was: if thou find cruelty in thy heart, it is an argument thou art not his. Thou that hast felt the mercy of God, his pity and compassion powered out upon thee, thou wilt power it out upon others. I see next in this example of Christ jesus, Christ is to be imitated, follow him in thy life. Would you have leaders in the way? follow jesus, and put thy footsteps where his was: but it is to be taken heed to, in what things thou followest him. jesus wrought wonders in the world: follow him not in these; for if thou followest him so, thou puttest thyself in God's room. jesus Christ wrought the work of redemption, follow him not in that, because it is the work proper to the Creator. Will you read the Scripture? you shall not find the example of Christ propounded to follow him in wonders, or to follow him in forgiving of sins. But when ever we follow him, we should follow him in meekness, in lenity, in gentleness. To what end should I speak of the vain dreams of the Papists? they will say, imitate Christ. Christ fasted forty days: therefore you must fast all the Lent: but I leave them to their vanity, and they that are unclean, let them be unclean still, and the Lord keep us with his truth. Now ye see in express terms, jesus Christ hath forgiven us our sins, Ephes. 4. 6. it is said, that God in Christ hath forgiven us eur sins. In the one place it is said, God hath forgiven us: in the other place that jesus Christ hath forgiven us. Then jesus Christ is God the redeemer of the world. So it follows of this place, jesus Christ is God blessed for ever, Amen. For why? it is proper to God to forgive sins; it is only proper to the Creator: the creature hath no power to forgive. Now in the other place, jesus Christ is the price of our redemption, through the which remission of sins is purchased, he is both the forgiver of the sin and the price: if jesus had not been the price, there had been no redemption in the world. Now followeth the third. This benefit of our redemption was dearly bought by our Redeemer. It was not a word to say, forgive, but it behoved him to die: and this benefit which he gives, he bought it by his own blood. Then mark a great difference between him and man: jesus he dies; but where thou forgivest, thou givest but a word. Look what a do the Lord hath with the world: and what travel he takes to get the offence done by thee, taken away: he dies for it. And therefore the thing we have to press to, is to feel his love: all joy and welfare is in the sense of this love. And therefore to this Lord be all honour and glory now and for ever, Amen. THE XXX. LECTURE UPON THE EPISTLE OF PAUL to the Colossians. COLOS. Chap. 3. vers. 14. 15. 14 And above all these things put on love, which is the bond of perfection. 15 And let the peace of God rule in your hearts, to the which ye are called in one body, and be ye thankful. THe Apostle (brethren) after he had exhorted the Colossians to put off the clothing of the old man, which was made up of foul affections, as pieces of his garment: he gins to exhort to put on the clothing of the new man, which is made up of sundry graces of Christ, virtues and holy affections. The last day we reckoned up certain pieces of this clothing, Parts of the garment of the new man. namely six: to wit, the bowels of pity and compassion, kindness, humbleness of mind, meekness, long suffering, and lastly, the forgiving of offences. Now to come to the text we have in hand: yet he continues in this raiment and clothing, and reckons up other parts of it. The seventh part of this garment, he calls it Love, charity that one bears to another, neighbour to neighbour. Among all the rest of the pieces, he desires them to put on love. And whereon should they put this piece of the garment? And above all these (saith he) put on love, as the uppermost garment, they being under it, & it being above them all, as a cloak above all the rest of the clothing. Now (brethren) Love must be the uppermost garment. you know commonly the uppermost cloth is the fairest, and the honestest, the preciousest cloth, because it is in the eyes of the world: therefore seeing he craves that they should put on charity, as uppermost, it must follow, that it is the fairest, comeliest, and preciousest piece of clothing that is. I say more, when thou hast put on all the rest, as mercy, Observe. kindness, humbleness, meekness, long suffering, forgiveness, if thou put not on love above all, all is nought worth. It is but a garment of hypocrisy, and there is no sincerity in thy mercy; thou showest no sincerity in thy humbleness, nor in none other of thy virtues. Look what the Apostle speaks of thy virtues that can be given to a man, 1. Cor. 13. without charity the gift of tongues is nothing; the gift of prophesy, of wisdom, of faith, of doing miracles, of alms deeds, all is nothing, and lastly, of long suffering, it is nothing without this charity. It may well be thou profit others, but as for thyself, without charity thou shalt get no profit. Therefore the Apostle saith (speaking of these gifts and many more) they be not profitable, if I want charity, and what avails it if it be not profitable to me? So without charity all is nothing, of no value? and if these virtues want charity, I say to thee, they are but dead images of virtues. Thy mercy is but a dead image of virtue, if thou want love, and so forth in the rest: for the life of all virtues is love; if the heart be not with the hand, that is, the heart with the action, it shall never do thee good. Then mark in every good action there are two things to be considered. The first is the good action itself. The second, is the manner of the doing of the action. O there is no small respect to be had of the manner of doing, which is the very habit and clothing of it! Now the action comes from the hand: O but the form, the manner, the habit, which is the ornament of it, comes from the heart! now the heart of him doth the good deed; if it be evil affected, the action if it were never so good, it hath an evil habit on it; it is evil favoured to the Lord: how pleasant so ever it seem in the eyes of man, yet it is not acceptable to the Lord: all is lost, yea all good works, if they want this love, stink in the sight of the Lord, and thou shalt never get good of them. But if the heart be disposed with love, that comes of faith in jesus Christ, than thy action appears before the Lord in a fair beauty, and he makes that deed thou dost to return back to thee to thy A good work returns back with much comfort to him which doth it. good, as it is good to him to whom thou dost it. Therefore let every one seek to be clad with all virtues and good offices; but look to this, that every one of them appear before the Lord with love and charity, that thy heart and hand may go together. Put not out thy hand alone, put out heart and hand together: otherwise thy action shall never be good to thee; for thou art commanded above all things to put on charity. Now to go forward to the words following, he desines this love, and by it he lets us see, that it is no small grace: And first he calls it a Band. Love is a band that binds things together. All the rest of the graces are likewise bands; mercy, kindness, humbleness, and the rest bind up the members of jesus Christ; but without charity, all be but superficial bands, outward bands, binding the bodies of men, and not their hearts together. But love is an inward band, and it comes from the heart, and meets with another heart, and binds up heart with Love is a band. heart, and so the knot of love is knit: all the rest give outward things; but love gives inward things, even the heart of him which loveth; I say he that loves thee, gives thee his heart. The word in the original language imports not only a band, but a mutual band, as my love to thee, and thine to me: so that thy love meets my love; for if love be not met with love again, it will not avail: for friendship cannot stand on one side. Therefore look that charity be mutual, otherwise be not content with thyself. This for the first word. The next is the band of perfection. This is the effect of this band. It perfecteth the man in whom it is; for it bindeth thee up with the body, it perfects thee so, that thou shalt want nothing, but all shall be supplied till thou be'st perfected. Now there is no member of the body that hath all perfection. The Lord hath not disposed so, neither was it meet it should so be; but that every member joined with another should be supplied. The eye cannot go, therefore the foot comes in and carries the eye: the foot cannot see, but in comes the eye and lets the foot see and directs it: So in the body of man, there is not a member even the vilest and the foulest, but all the rest be ready to cover that member, and to supply the want of it. It is even so with the spiritual body of jesus (howbeit man cannot see it, yet it is as true) for every member hath not all grace: no not the King, nor the Apostles, nor no man in any estate hath all graces; yet being united in that body of Christ, O thou lackest nothing! for all is communicated to thee. So that Paul had not a grace but it is mine, All is yours (saith the Apostle) and you are Christ's, 1. Cor. 3. 21. 23. You may challenge all the graces that are in the body, that is a great benefit; yea the graces that are not in thee, thou mayst challenge them being in thy brethren, members with thee of one body. Therefore envy not any man's grace, but challenge it as thy own. Every one would have all, who is he or she that would not have all graces and perfection? But I shall teach thee how thou shalt be perfect: Wilt thou stand up thyself alone like an A, per se, A; and say, I will not be in any man's Common, and so sever thyself from the body? I say thou shalt have no perfection, thou shalt be as a rotten branch cast into the fire; if thou were a King, the Lord shall cause thee stink and die in thine own pollution. Away with a proud headed loon, who cannot humble himself to creep in to the body. Then the way to be perfect, is to seek to the body; for there every member shall supply thy want. Thus for this fair piece of garment Love, or charity. Go to the rest that follows. The eight piece of this garment is set down in these words: And let the peace of God bear rule in your hearts. So the eight 8 The eight part of the garment of the new man. piece of this garment, is unity of mind; concord follows upon charity: for he that loves must be a peaceable man. They will not be restless spirits, full of enmity and strife. I will not insist much to speak of this peace; only this, I call this peace nothing else but a sweet quietness in the heart of man and woman, together with amity and concord with thy neighbour; for when thy heart hath peace within thee, than thy heart is in Peace. unity with thy neighbour: and therefore it is opposed to that restlessness of the affections of men's hearts. Alas, what pleasure canst thou have when thy heart cannot rest within thee? The peace of heart comes not of nature: no, no, by nature thy heart is troubled, and out of tune, and all is unruly, reeling and rumbling within thee. From whence comes it then? Of grace that God gives in jesus Christ. If thou have a pacified heart, the Lord hath given it thee, and therefore it is called the peace of God: and it is not of one sort: for there is a peace Note of the kinds of peace. that is with God himself, and that is the first peace: there is another peace, that is with thy neighbour. The peace that thou hast with God, is a pacified heart with God, so that thy Peace with God. heart is settled with him, that it stirs thee not up to enmity against God. When thou findest that thou art justified by faith in Christ, O the peace of heart that thou shalt have with God thou wilt appear before his tribunal with boldness, Rom. 5. 1. For being justified by faith, we have peace with God through our Lord jesus Christ. The peace with man is a pacified heart with man, when the affection is joined in love with man. This peace comes of the other; for being at peace with God, thou art at peace with all the world: get once a settled heart towards God, of necessity Peace with man. thou must be at unity and peace with all men. O then begin at God What is the cause of all these variances & debates, and all these slaughters? It is the want of the peace with God. O murderer! thou hast no peace with God, thou hast nothing to do with God, and therefore that wrath of God shall consume thee. O murderer! when thou fightest with man, thou hast to do with the great God. O restless spirit, that canst not rest till thou have bathed thyself in thy neighbour's blood! thou art at wars both with thyself, and with the great God, who shall at one time, or other, meet with thee, and pluck off all thy harness, and then thou shalt never get peace nor rest. Now to come to this peace that is with man, that is spoken of here. This peace, it must bear rule in thee: it must be a commander of thee. She must sit over thee, and hold down thy foul affections, when they are fight within thee. Where must she sit? In thy heart, and not in thy hand; for oftentimes when thy hand will be hindered to murder, thy heart will be persecuting thy neighbour to death: therefore it must be in thy heart. Now mark the order. When he hath required all good virtues, at last he requires peace. Whereunto? To be commander of thine affections. This teacheth thee, that except they be commanded and put in order, look not that thou Affections must be commanded. can do any good turn in the world. Canst thou, who art disordered in thine affection, do any good to thy neighbour? No, therefore mind not to do any good without this peace. Then beseech the Lord that he will put this peace in thy heart, to put these affections into an order. For when enmity possesseth the heart, what good canst thou do? Well is that body that can lie down in peace with God and man. Therefore ask the peace of God, that thou mayst rest in peace with thyself, and live in peace with thy neighbour. O villain thou that liest down with anger and a restless affection, and risest up, and goest out and stabst thy neighbour, what disorder is in thee? and what peace hast thou with God? No, thou art in rage with God himself, when thine affections be not ruled with love to thy neighbour; and peace thou canst not have with thy neighbour, if thou have not the first peace which is with God. And so thou in bearing hatred against thy neighbour, tellest plainly, thou hast no peace with God; and wanting this, thou tellest plainly that thou art yet in thy sins, and therefore under the wrath of God. Now, when he hath exhorted them to this peace, he subioynes the argument, To the which (saith he) ye are called in one body. They, who are in one body, should live in peace together. An argument to move us to peace. The first argument than is from our Christian calling. It is a shame to a man not to be answerable to his calling: if thou be called to such a thing, why shouldest thou not do it? But above all, a Christian man is called to this peace, and therefore woe is to him in that great day, if he be one who hath wanted it! Now take the lesson: As ye see a man is called to be a member in any city, not to live at variance or debate with his neighbours: no, no, he is called to peace, and to be a quiet man: an unquiet man is an evil neighbour; a restless spirit, a seditious and an unpeaceable spirit, is an evil neighbour: even so a man called to be a member in the city of God, in the kingdom of Christ (for that is our calling) he is called to be a quiet and peaceable body. For (saith the Apostle) what is the kingdom of God? It is peace and joy in the holy Ghost, Rom. 14. 17. So if thou be one of that kingdom, thou wilt be a peaceable body. Then the man that cannot live in peace, but is full of variance, ever troubling and renting the members of the Commonweal, who will not say that that man is not to be suffered in the town, he is not worthy to dwell in it? much more a restless spirit in the kingdom of jesus Christ, Disturbers of the peace of Church and Common wealth should be driven out of the town. Look if our text speaks not this: These restless spirits that trouble not only the Commonweal, this whole kingdom, and have studied to the subversion of the whole land, but have by their means gone about to trouble the whole kingdom of Christ, they should have no place neither in Church nor Commonweal; they are unworthy of any calling either in Church, or policy: they have pulled themselves asunder from both. The second argument is from the body, wherein we are united. Were it not a monstrous thing to see the hand strike the face? if thou hadst spiritual eyes, it would seem as monstrous a thing to thee to see a member of that body of Christ, to strike another. Then briefly, as the joining of men in a city requires a peaceable life, and that they should live in peace: much more this union of the members, not in a city and Commonweal only, but in a body: so that some of them are the hand, some the eye, some the foot, and so forth. This union requires peace and quietness, they should not be restless spirits, nor full of variance: and therefore thou that art a restless spirit in the Church of God, and yet sayst thou art of the Church, and wilt say thou believest: I say to thee thou showest plainly thou hast nought to do with the body. And as I said before, these troublesome men full of debate, I will affirm it again, they never witted what that union with Christ is; for if they had that union with Christ, that grace of Christ would come down from the head, and bind them with the body. So thou showest Such as love not peace, have nothing to do with Christ nor his Church. plainly, that thou hast not to do, neither with the body, nor with the head. O murderers! your hearts are full of dissension; ye shall perish in that great day, I give you this doom, ye shall not escape. Thus much for the eight piece of this garment of regeneration and sanctification. In the end of this verse, we have the ninth grace and piece of this garment, and it is this, Be thankful, that is the force of The ninth part of the garment of the new man. the word; so it is thankfulness that he requires. All the rest before are offices, and graces that prevent a good deed done: As when a man gins to be merciful to any, or mercy be shown to him of that person, that is a good deed done, and so the former graces stand in doing. But this grace of thankfulness, What thankfulness is. it is such as stands in recompensing a good deed done: In rendering good for good. If thou wilt compare this grace with them that went before, it is less than any of them: for it is a greater matter to be the beginner of any good deed, then to recompense a good deed done to thee. And thou art a wretched body that neither canst do good, nor when good is done to thee canst not render thanks for it. There be three Three sorts of good men. sorts of good men. First, he is a good man that can begin to do any good to another, not provoked by any thing that is done to him, which for God's cause can be beneficial to his neighbour. Secondly, he is a good man, that can render good for good; and recompense the good done to him: but there can no true recompensing come without the spirit of grace. Lastly, he is the best man, that can render good for evil, that can find in his heart to meet an evil deed with any good. There be as many sorts of evil men: he is an evil man that cannot show mercy to another, nor begin to do any good; but hath Three sorts of evil men. his heart locked up. Again, he is far worse, that when he hath gotten good cannot recompense it with good again, especially to them to whom he hath been most indebted, as to his parents. This country is full of such: this man is a wretch, he is worse than an Infidel. An Ethnic can render good for good, thou shamest thy parents. What if this ingratitude were to common men? but it is to them to whom they are most bound to, and it is an argument that thou art ungrateful to the Lord. But the worst of all is he, that for good repaies evil; and this land is full of such also; yea they who have done them most good, they will meet them with an evil turn. All these are ungrateful men; and when thou hast called a man an ungrateful man, thou hast called him all the evil in the world: for such a one is unworthy to live. Therefore study to be thankful, and thou that gettest any good done to thee by any man, at the least meet him with thankfulness. It is marvel how a man can lie down without this consideration: for if thou suffer thyself to be oppressed with ingratitude, thou shalt perish. If the time would serve I would go forward, I will mark only this: All these graces are grounded upon the word of jesus Christ, upon this Gospel. wouldst thou be merciful? let the word dwell in thee. wouldst thou be kind? wouldst thou be humbly minded? and so forth of the rest of the graces; let the word of jesus Christ reign in thee. This is the mean that engenders these graces, and keeps them in thy heart, to wit, the word of jesus. So thou, who wouldst be gracious The Gospel is God's hand to fill us with graces. and full of grace, be full of the Gospel. For it is that word that purifieth the heart: never rest till thou get thy heart full of the Gospel. Thou thinkest that nothing can fill thee, but a bodily food: no, no, the word of jesus is as effectual to fill the heart, as sensible as ever thou foundest thy stomach fed with food. But consider this: this fullness of the heart is not gotten so long as we live here. Therefore let our pleasure be ever in filling of our hearts with the Gospel, as thou hast pleasure to fill thy stomach with meat and drink: so fill thy Simile. heart, thine empty heart, that is full of nothing but wind, fill it with the Gospel. Alas, if we could get an hunger of the word; for the soul that hungers for the food of the word, it shall be filled, and it shall feel the sweetness of the word. But the heart is so filled with the filthiness of nature, that it cannot hunger for the word, nor feel the sweetness of it: therefore empty thy heart of this filth which is in it, that being emptied thou mayst have some greediness of spiritual things. Know you not the necessity of this? If in some measure thou empty it not, and fill it not with this word of grace, I give thee this doom, look not for a life to come. For there is no fullness of glory, except the fullness of the word go before in thee. So if thou be not filled with the word in this life, look not to have a life with jesus in that day. Seeing then it stands upon such a pain, take pleasure in this word, albeit he be but a base silly man that utters it to thee: for it is the mean that the Lord hath used to fill thy soul with; and it hath pleased the Lord to put this jewel in earthen vessels; therefore take heed to them 2. Cor. 5. 18. 19 20. and fill thyself: for else at that day, thou shalt repent the time that thou wouldst not take grace, when grace was offered, being offended at the baseness of men in the ministery. O let not the baseness of Christ's servants be a let to thee, but be thou ever greedy to fill thyself with the word. And woe be to them that would put this word away from thee, and stuff in vanities in steed of it! woe to thee with thine Earldom, except the Lord convert thee in time! The Lord in his mercy give us grace to keep this word of jesus, and to feed thereupon. To this Lord, with the Son and holy Spirit, be all praise for evermore, Amen. THE XXXI. LECTURE UPON THE EPISTLE OF PAUL TO THE Colossians. COLOS. Chap. 3. vers. 16. 17. 16 Let the word of Christ dwell in you plenteously, in all wisdom, teaching and admonishing your own selves in Psalms, and hymns, and spiritual songs, sing with a grace in your hearts to the Lord. 17 And whatsoever ye shall do inword or deed (do) all in the name of the Lord jesus, giving thanks to God, even the father by him. WE have heard (brethren) heretofore of this spiritual araiment of the new man, or new creature, made by jesus Christ; and we have heard of so many parts and pieces of it, as have been thus far reckoned up. Of mercy, kindness, humility, mildness, lenity, forgiving, charity, peace, and lastly thankfulness for benefits received. Now in the beginning of this text, the Apostle recommends that mean, whereby these graces and all other such like are gotten and wrought in the heart of man. The mean briefly he Coherence. calls the word of Christ, the speech of Christ. Let (saith he) the speech of Christ dwell in you plenteously. For without this word, which is the instrument of the spirit of jesus, whereby he works in the heart, and without the which, he works not ordinarily; there can be no grace wrought in the heart. For to speak The Gentiles had no spiritual grace. the truth, never Gentile had any of these graces, and for any that they had, they were but dead images of virtues, without life: for where the word is not, there can be no grace, life, nor virtue in man. But to come to the words in particular: Let (saith he) the word of God dwell in you plenteously. Then the mean of all these graces, is the speech or language (to take it generally) that comes out of the mouth. Well brethren, there is no little moment in speaking, and it hath no small force in the hearer either to good or evil. The language thou hearest, will either do thee good or evil; for it enters not so soon into the ear, but Speech ever doth good or hurt. as soon it goes to the heart, and either will corrupt or sanctify the heart. Corrupt language will rot thy heart, Ephes. 4. 29. if thou takest pleasure to hear it, it will cause thy heart to stink. Again, so soon as we have spoken a word of grace, by speaking it, it will cleanse the heart and put out uncleanness, for there is not a grain of it, but it is full of stink. And therefore 1. Cor. 15. 33. When he hath recited the words of the Epicures, Eat (say they) drink, let us take our pastime: then the Apostle subioynes, be not deceived: for (saith he) wicked speaking corrupts good manners, foul speeches, evil talk, will make thee an evil man. For first it defiles thy heart, and then thy actions. Again, Ephes. 4. 29. he gives express commandment, Look (saith he) that no rotten speech proceed out of thy mouth, upon pain of thy life. Albeit thy heart think it (as thy heart is evil inclined to think it) yet keep thy mouth close; and vetter it Pro. 3. 24. Keep the mouth close, albeit the heart have unclean thoughts. not. Then he saith, recommending the talk that should be spoken: Speak that, that is to the edification of the hearer. Speak no speech but that, that is gracious. I will not insist in this: only keep thy own tongue first, that thou corrupt not thyself or thy neighbour: then take heed to thy neighbour's tongue, lest in case thou lend thine ear to his talk, that thou get not a filthy heart by it. But to our purpose. Speech that strikes in the ear it is of great force in the heart. But whose speech must this be that works these graces which are reckoned up? Will every speech work it? No: whose must it be then? Let (saith he) the speech of Christ be in your hearts, dwelling in all plenty. Then it is Christ's speech: O it must be the speech of a great parsonage that must make this operation! It is his speech that will pierce down The speech of Christ only, is the instrument of grace. to the spirit, because he is a spirit, a divine spirit, and is the maker of all spirits, and therefore it is he who pierceth down to the heart, and all his words are spirit and life. This Peter saith, Whither shall we go? thou hast the words of eternal life, joh. 6. 68 And therefore seeing he hath the spirit, if the Auditor were never so dead, he will make him hear. The time is come now (saith he) in joh. 5. 25. when the dead shall hear the voice of the son of God. O then hear the word of Christ! and it will give thee life. Then the speech of Christ is nought else but the Gospel, which the Apostle to the Romans, chap. 1. 16. calls the power of God unto salvation to every one who believes. Believe it, and thou shalt find this power in thee. For as concerning the Gospel, it was jesus Christ who was the first speaker of it; first in The Gospel preached by Christ since the beginning. Paradise; and then to the Fathers in order; and lastly in his own person, in a full revelation he spoke this word of life. Look not then for life; let none from the King to the beggar think to be safe (account of the ministery as thou pleasest) if thou lay not thine ear to the Gospel and believe. Let (saith he) the word of God dwell in you. (In you) that is in your hearts, not in your mouths, and ears only; but let it go down to the heart, and to the roots and depth of the heart; and let it have it residence there. It is not enough to have it tinkling in thy ear, albeit some think it enough; but it must go from the ear to the heart, and there the residence and lodging of it must be. So he recommends not only the hearing and reading, but he recommends the meditation in Meditation. in the heart. the heart, thinking, musing, turning it over and over again and again in the heart: for except the word be in the heart, it can have no operation. It is not enough to sit and hear a while, and no more, if there be not a musing in this word; think not that it can have an operation in your heart: but the more thou hearest, the more graceless art thou, experience proves it. Then the word must be in the heart, but how long must it abide there? Must it abide the night, and away the morrow, as a pilgrim lodging here this night, and in another place the morrow? must it lodge with thee so? must thou muse of it for this time, and then farewell till thou have to do with it again? and go to thy drinking and pastime? No, saith he, Let the word dwell, that is, have a continual residence night and day within thee, and be a domestic or household servant of Psal. 1. 2. thine (and not a stranger) to abide with thee for ever; and let there be a continual meditation on it, so long as thy strength can bear it. Trowest thou, that the thinking of jesus will hinder thy occupation? No, it hath no grace but when thou art thinking of jesus, and it hinders thee nought; except the meditation of the word be ardent in thee night and day, as it was in David, who had as weighty occupations as any man (O would to God Kings had a piece of meditation in this word as David had, in all those other affairs!) think not that grace will abide with thee. For look how soon this word leaves thee, as soon grace goes from thee: so that of a merciful man thou be comest a tyrant. What makes so many of our Noblemen so debased, but the contempt of this word? All our great men are very contemners of God's word. See ye not the vengeance of God upon them, their wives, and children they would have this word driven out not only out of this country, but out of the hearts of men. Well, well, for all that let the word have residence, and continual residence within you. O but in what measure and what quantity? Some will say, if you know this, what behooves me to be over careful to understand this word? let the Ministers who live by it, have that care: If I have the Lords Prayer, the Belief, and the ten Commandments, I need no more; I am a Lord, I am a Lady, I am a Gentleman, what need I to trouble myself with the Bible? I have another occupation. But what saith the Apostle, Let the word dwell in you. How? In scarcity? in a bit of it? leaving the rest to others? No, but let the word dwell in you plenteously: let the word make you rich. The Apostle than requires a treasure and a store to be laid up in the heart: he would that the riches of the word be in you, and not a poverty of it. And I say to thee, thou, who wilt content thee with one part, and wilt not seek the riches of the word; and as the Apostle to the Hebrues chap. 6. 1. that strivest not to be led forward to a perfection, but dwellest in the Elements and catechism: I say thou hast nothing of it. He that will content himself with the Pater noster and the Creed: I say he hath nothing. And if he have any illumination by it, and cares not for a perfection, that light he hath gotten shall die out; if it grow not, it will vanish away. You see that if fire be not fed with new matter, it will go out: It is as sure We must grow in knowledge, or else we have no knowledge. of that knowledge and light that thou hast of God, and that light that is kindled in thee, if it be not entertained so, that it grow on, it shall go out. And O then, what danger art thou in? If thou spew out that light, it is impossible that thou shouldest be renewed by repentance: for it is called the sin against the 2. Pet. 3. 18 Heb. 6. 4. 6. holy Ghost. Therefore all ye that would see the light and the riches of heaven, strive to be rich in this word, and be greedy in reading and meditating of this word, as the Lord will give you grace. To go forward, Let the word dwell in you, and in every one of you; for that that is spoken to one, is spoken to all, and that abundantly. It is the treasure that thou shalt take up with thee, and it shall not leave thee in the grave, it shall serve thee in heaven. But what more? In all wisdom: now in this text that Effects of the word. follows, we have certain fair effects of this word of jesus dwelling richly in us. They are partly in the man himself, in whom the word dwells; and partly in others that hear him speak. He, who is rich in Christ, is not rich himself only, but he shall enrich others also with him: every word that comes out of his mouth, is a lump of riches to thee. Then to come to the first effect, In all wisdom and knowledge. The word of God dwelling richly in any, must not want the effect; it Wisdom is a fair light. must have an effect: and the first effect is a fair light. O that light, it is as it were a goodly torch light in a dark house, that enlightens the whole house. So thou by nature art a dark dungeon: there is not a spark of heavenly light in thee by nature. Thou hast some light of nature, but what is that? It is to make thee inexcusable. When this light of heaven comes, it lightens all thy darkness. What is the first effect of the light of the Sun, or of a candle but illumination? So this word is the illumination of thy mind. It opens the heart, and enlightens it, Illumination. and it illuminates all the affections, and puts them in order. So the first effect is light. It hath this of the own nature, 2. Tim. 3 15. Paul saith, The Scriptures are able to make thee wise; read all the books that are written, if thou couldst compass heaven The Scriptures bring true wisdom. and earth, if thou want the Scripture in thy heart, thou shalt never be wise. And seeing this is the true effect of the word, I beseech you look how you have it. Some will clatter over Scripture, and yet they will be the vainest bodies that are. Therefore content not thyself with a rote rhyme of the word, except thou find an illumination by it in thy mind, & wisdom, and knowledge in thy heart. What good doth the repetition of certain sentences of the Scripture, if this be not? I say to thee thou abusest them, and thou shalt be challenged for it. Now to come to the next effect, Teaching and admonishing The second effect of the word. your own selves with Psalms, hymns and spiritual songs, with grace in the heart singing to God the Lord. So the next effect of this riches of the word, is in respect of others: he that aboundeth himself in the riches of the word, having a store of it in his breast, he must redound and run over, as a full vessel that runs over: he must not only be a vessel that is full, but he must be a full vessel running over. So he must run over in Simile. graces to others, and there is none of these graces, that run over that falls to the ground, but the hearers receive them. We get not this grace to keep it to ourselves, and to hide it as a hoard in our own breast, so that none other know of it: what avails that hoard? Wherefore serves silver if it be not employed to the use of men? even so what avails wisdom and knowledge, if it be not employed to the use of men, and communicated to others? it will rot within thee, and never do thee good. And thinkest thou that the more narrowly thou keepest it, that it will grow up the more? No, no, if thou have silver and thou give it not out, it will not grow; but if thou layst it out, thou keepest the stock and receivest the profit: Even so the word of God and the riches thereof, if thou give it not forth, it cannot grow; but if thou give it out and communicate the same to others, it shall grow in thee. Concerning this matter, Paul 2. Tim. chap. 1. vers. 14. saith, Keep that fair thing that is committed in trust to thee, meaning this word. Then in the chapter following in the beginning he saith, These things thou hast heard, what shalt thou do with them? Cammunicate them to faithful men. And what shall they do To speak much of the word to others. with them? that are able (saith he) to teach others. So the only way to keep this riches with a continual increase, is ever to be speaking of it, and communicating of it to others. Where thou seest an ignorant soul, give to that soul one piece of that riches. I speak not this to Ministers only, but to every one of you who hear me: for we and ye are bound to communicate this word one to another. And thou who art the first giver of it, it shall grow the more with thee; for it grows through giving of it. It is not like temporal riches, of which the more is given, the more they decrease: but these spiritual riches, the more they be given, the more they grow. Therefore be ever giving of them, that thou mayst bring many living stones unto the house of God, and of jesus Christ; for thou shalt not be glorified till the whole body be glorified. Therefore as thou wouldst be glorified, seek the rest of the members to be glorified with thee, and be ever bestowing of these riches upon the members of Christ, as thou hast received of him. These are the two effects that this word hath in others. The first is in the mind. The second is in the heart and affections of the hearers. In the mind the effect of the word is, when thou teachest the ignorant that hath no knowledge, by Teaching of mind. opening up the word thou dost minister knowledge to the ignorant, and so it stands in doctrine. The effect that it works in the heart is by admonishing and comforting, rebuking as Admonishing and comforting the heart. occasion serves. So I note the word of jesus works in all the parts and powers of the soul of man, in the mind, will, and every affection: it runs through all the faculties of the soul. As for the word of a Philosopher, that hath the knowledge of things earthly, it will inform thy knowledge, and it will let thee know the thing thou knewest not before; but it will not Psalm. 19 7. 8 reform nor alter thine heart: it is only Christ's word that doth that. Men are inclined to read good moral books, but I warn thee, except thou read this word of Christ, nothing can reform thy heart. Therefore seek to this Gospel. This is one thing I note, and another note is this. It is not enough for thee that hast the word of Christ in thy heart in great plenty and abundance, to inform the understanding of an ignorant, no not in heavenly things: yea and it were to understand the whole Scriptures, thou hast not done all thou shouldest do, to make a learned hearer, though it were in the whole Note of a true teacher. ministery of God: what shouldest thou do more? Thou must admonish, that is, thou must go to the heart of the hearer, and his affections, to see how he is disposed. So that if thou see the affections to be out of rule, as they will appear in the manners of men, thou must tune thy speech according to the affections of them, and strive to put them in order. And if they be over lofty, thou must bring them low down; and if they be dejected, thou must cheer them up again, comfort and encourage them. In a word, thou must comfort, admonish, and rebuke, according as thou shalt find the disposition of the hearer: if he were a King, thou must rebuke him as thou findest Admonition hard. occasion. The world cannot abide this. Speak to my understanding, say they, teach me Christ, what have you more to do? Make me and the people to understand, but speak not to my affections. Let me and them be together, meddle not with my affections, begin not to rebuke me, and to control my affections, I will not bear with it. But let men speak as they please, this is the truth. Neither art thou a faithful teacher, if thou wert but a private man, if thou rebuke not a private man: much more a Preacher cannot discharge his duty in his ministery, if he admonish and rebuke not the person whom he sees, and knows to offend. And therefore away with these Injunctions, and rather close thy mouth then receive such an Injunction; otherwise thou canst not do thy duty. What profits me all the light in the world, if mine affections be out of rule? My knowledge shall do me no good, and he Affections unruly. who speaks not to thy affections, he shall do thee no good, he must first instruct thy mind, and then speak to thine affections. I will not insist. But I affirm, there was never more need to speak to the affections of men, to admonish, and rebuke, then in these times. Now he insists in the second thing, in raising up the heart of the hearer, that is over far cast down and heavy, so that it cannot speak to God. To cheer it up, I say, the means are Psalms, that is the first. The second, is Hymns. The third, is Songs, Canticles: All stands in singing, melody of the voice. The sad heart, that is over far cast down, that it cannot rise to glorify God, requires to be raised up with the melody of the voice. I will not insist: Psalms are songs in general of what 1. Psalms. argument or purpose soever they be. Hymns are songs of 2. Hymns. praises, a special kind of Psalm. Canticles or Odes are a 3. Canticles certain kind of Hymns composed and made after a more artificial manner, as the song of Solomon. The Lord recommends these as means, to raise up the heart of man to God that is over sad. Then the lesson is this: Among all the rest of the means, whereby the heart is wakened and raised up to God, singing is one. This melody, this sweet harmony, whether it be natural, or artificial Music, serves to raise up the heart to glorify God. And therefore the melody of the voice it should be applied to the edifying of others. Look how ye use your voice ye that have it; the Lord gives it to thee for the edifying of thy brother. If any have a Canticle, use it to the edifying of thy brother: the greatest part use it to the destroying of the hearer, and feeding of their foul affections to vanity. Well, take heed you who have voices to sing, for thou shalt give an account, if it be not to the edifying of the hearer. In the words following, he insists in a large description of these three. First for the matter, as concerning it; it should be spiritual and heavenly. All the matter of Psalms, Hymns, and Canticles, should be spiritual. For why? they come from the riches of the word in the heart. If thou have this substance within thee, all thy songs will be of Scripture, of heavenly things, and all to glorify thy God, and to edify thy brother. Well, this that Paul speaks, condemns all these songs of vain and filthy purposes. Fie upon thee, who dost abuse thy voice in foul bawdry matters, to corrupt and infect the affection of the hearer: It had been better thou hadst not gotten a voice. Then he comes to the form of singing, which is, it should be gracious, that is, it should have such graciousness, and gravity, as might convey grace to the heart of the hearer. This condemns all these light and wanton tunes that mistune the affection of the hearer. Besides this, it condemns this chirming and chanting in the Papistical Church. This word grace condemns all, because by their broken notes of Music they break the words of the Scripture, and so they darken the sentence, that the words cannot be understood, and feed not the heart with the words and sentences of the Scripture, but feed the ear with a vain tune, and so it condemns all their singing; for all is graceless: because this singing which the Apostle requires should be such, as should not break the words of the Scripture, but should make them more plain and distinct. In the third place he comes on to the chief Organ, that is, the instrument wherewith they should sing. It is not with the Organs of the Papists, no not with thy tongue; but it is with the heart, and with the affection of a well ruled heart. Therefore as a fiddler, or any that plays on an Instrument tempers his Simile. Instrument, that a sweet harmony may be heard of it: Even so before thou sing, temper thou thy heart; and let thy song rise, not from thy throat, but from the depth of thine heart, that is, from thine affections set upon God. Lastly, he sets down to whom we be to make this music, and whose ear we be to please in singing. He saith it is to the Lord: than it is the Lord jesus Christ, to whom thou shouldst direct thy song, and whose ear thou shouldest please. So that he or she that sings either Psalms, Hymns, and Canticles, should set themselves to please the ear of jesus Christ. You see these vain singers set themselves to please the ears of men; but thou that wouldst sing with grace to edification, set thyself to please Christ jesus, that hath pleased thee. O woe to thee that will not endeavour thyself to pleasure. Whom? not flesh, but him who hath pleasured thee. Fie on thee, that shouldest please thyself, with the displeasure of thy Lord! For what hast thou won, when thou hast pleased all the world, with displeasing of God? When thou singest to the pleasure of God, thou givest grace to the heart of thy neighbour, and edifiest the hearer. Thus much (brethren) of the mean whereby these graces are gotten. As for the verse that follows, taking occasion of the former, he sets down a general rule of all thine actions, to wit, that in all, jesus Christ should ever be before thy eye: All should be done to his honour. First he saith, Whatsoever you do, do all in the name of the Lord jesus. That is, by calling upon his holy name, begin with him, and look that thine eye be first on him: and say, Lord, mine eye is upon thee, and all is for thy glory. And in the end of the verse, he will not give thee leave to thank the Father without the Son: for he saith, Giving thanks to God the Father even by him. The lesson is then; In all actions and speeches, ever respect jesus Christ his honour and glory: he is a majesty of majesties. When thou art honouring God the Father, miss not Christ by the way (otherwise thou shalt have no access to that tribunal of grace) and say, O my God, I thank thee through my Mediator jesus Christ. Lord have mercy on me, for my Mediator the Lord jesus sake; for there is no mercy without Christ. The ground of this doing is, let be that he is God he hath also a Lordship over thee. Read Rom. 14. 8. 9 For this end hath he died and risen again, that he might be Lord both of the dead and of the quick. So honour him as thy Lord. As Paul 2. Cor. 5. 15. Christ hath died and risen to that end, that he who lives, live no more to himself, but to him who died for him, and rose again. Look that that life of thine be to him. Let all thy life, thy words and thy actions be to his glory. Whereto should I insist to recommend this matter to you? experience teacheth it. What joy hath a man in any action, be it never so fair? what sweetness hath any man? except in the mean time his eye be upon the Mediator the Lord jesus, except his conscience tells him he speaks to the honour of the Lord jesus. I press ye with experience, foundest thou ever any true joy in thy heart, when thy heart & eye was not on Christ? No, no: there is no action if it were never so glorious, that will minister joy to thy heart, except the eye & heart be on Christ. No, if it were a Preacher, if he have not the eye of him on his Lord, his speeches avails not; they will not comfort the soul of him. Therefore have ever thy eye upon this Lord jesus, as ever thou wouldst have pleasure and joy in thy heart, and benefit to thyself in the Lord jesus. To whom with the Father and blessed Spirit, be all honour and praise for ever, Amen THE XXXII. LECTURE UPON THE EPISTLE OF PAUL TO THE Colossians. COLOS. Chap. 3. vers. 18. 19 18 Wives, submit yourselves unto your husbands, as is comely in the Lord. 19 Husbands, love your wives, and be not bitter unto them. IN the text preceding the exhortation hath been general, to wit, to mortification, pertaining to every estate in the world. Now in this text he descends in particular to certain special estates of men and women, directing his exhortation particularly to them, and namely to three estates. The first is to husbands and wives. The second, is to parents and children. The third, is to masters and servants. To come then to the purpose. It is to be understood, that from the beginning of this world there hath ever been these three principal estates, and ranks of men and women in the world. The first is the estate of husbands and wives: for ye know Adam ere ever he had children he had his wife. The next after Inequality in all estates. this, was the estate of parents and children; and then by process of time there became some masters, and some servants: so that this is the last in order and time. In these three estates all be not equal, but there is an inequality: some are superiors, and some are inferiors. The superiors he hath made to be Husbands, Parents, and Masters: The inferiors he hath made to be Wives, Children, and Servants. For if all were equal, no policy could stand, nor order on the earth, but a confusion. The Lord, who is only wise, knew this, and therefore it pleased him to dispose the world after this manner; so that a policy might be kept in it. These being the three estates, the Scripture hath chief respect to them, and gives exhortations to these three. In all he gins first at the inferiors, as in this place he gins at the wives, and then comes to the husbands. The cause of this is, because the estate of the inferiors is hardest, and therefore the spirit of God first informs the inferiors, that they should take that burden the Lord hath laid on them, and that they should do that, which they do, willingly (for I will not give a penny for thy service and subjection if it be compelled) for the subjection that is voluntary is blessed, whether it be by wife, child or servant; otherwise all is nothing worth; thou hast lost thy thanks. But to come to the words. First he saith, Wives submit yourselves unto your husbands. Few words, but pithy. Note four things. In them ye shall mark four things. First, that duty that is required of married wives, the duty is subjection and obedience. The second is, to whom they own this duty, not to every one, but to their own husbands. The third, is the manner of subjection, how it shall be done, to wit, in the lord The fourth, is the argument to move them, and it is taken from that, that is comely. The duty than is subjection: let us weigh it. The first thing in it is obedience in deed and effect. This is the first part of subjection, as appears in the first Epistle of Peter, chap. 3. where the Apostle making mention of the ancient women, brings in the example of Sara, and there he defines that subjection. Yet there is more in this subjection then simple obedience. The obedience must have joined with it honouring of thy husband in word: As thou obeyest Subjection of wives to the husbands, and what required in it him indeed and effect; so thou must honour him in word: therefore in that same place it is said, that Sara called her husband Lord. Yet there is more than all this: there is fear and reverence in the heart required, that is the ground of all. Paul Ephes. 5. 33. speaks expressly of this: Look that the wife fear and reverence her husband in heart. So then there is this subjection in the whole parts thereof. In deed, it is obedience: in word, it is honouring of him: in heart, it is fear and reverence. Note. So that wife which will be subject to her husband, must keep these three points; or else she faileth in subjection. Come to the second: to whom this subjection ought to be given, not to every one: To your own husbands. This subjection is commanded, not to strange men, but to your own husbands. The special kind of subjection, wherein stands the duty of the wife to the husband, is not to be communicated with any other man. It is true, the male kind hath a preferment above the female: it hath honour above the other. Look Paul 1. Tim. 2. 13. 14. where he gives two reasons of this preferment. The first is from the creation, Adam was first created, and then Eue. The second is, from the transgression, the woman fell first; and it is sure, first in sin, last in honour. Notwithstanding this, wives are not commanded to do this duty to every man, but to their own husbands. If you will mark the words narrowly, you shall perceive there lurks an argument in them. The argument is taken from their property: they are your proper goods; thou hast nothing so proper as thy husband: and therefore seeing thy husband is thy proper good, shouldest thou not do a duty to thy husband? But I leave this, and I come to the manner. The manner of this subjection is bounded: In the Lord: the Lord jesus must be the rule of it. But to consider the words. Wives be subject to your husbands in the Lord, The manner of the subjection. in these two respects. First, when you are subject to your husbands, be first subject to jesus Christ; obey him, honour him; there is the first duty which is according to the law; discharge thy duty to God first, otherwise thou art in a backward way. Begin never then at a man, though it were at a King, to show and give thy subjection; but begin first at God, and subject thyself first to him. Secondly, when thou hast done thy duty to the Lord jesus Christ, then for the love, and pleasure and glory of this Lord, thou shouldest subject thyself to thy husband. I will give thee my counsel, let never wife be subject to her husband, but for the cause of Christ, and not for thy husband's cause. First, if thou do it so for the Lords cause, thou shalt have great advantage. The first advantage is, thou shalt not obey thy husband, but in things lawful, honest, agreeable to the will of the Lord, though he should command thee never Note well two advantages by obeying in the Lord: first, they shall obey, but in that the Lord commands: secondly, the service Christ accepts as done to himself. so much. And if thou obey him in things unlawful, thou shalt dearly buy it. And indeed, a fair advantage to do nothing but that that is lawful, honest, and agreeable to the Lords will. The second advantage is, Obeying in the Lord; all the service thou shalt do to thy husband, thou shalt do it to jesus Christ, Ephes. 6. 5. Where there is another doing in the Lord set down, what ever thou shalt do, do it in singleness of heart, and not in doubleness. As there be many false wives, who in obeying their husbands, have a double heart, obeying them outwardly, not for any good will or liking they have to them; but for some other cause and respect, while as in the mean time she will have in her mind one evil or other against him. Yea while she is showing herself obedient to her husband outwardly, her mind will be occupied on her harlotry with another: this is no single obedience, and the cause is, for as much as thine eye is not upon the Lord, and it is impossible that thou canst be sincere in thy doing, except thine eye be upon the Lord. Lastly, doing all for his sake, and in sincerity: Who shall reward thee? what benefit shalt thou get? shall it be a temporal thing, that he can bestow upon thee? No, no: the Lord jesus, whom thou preferrest in the obeying of thy Great reward for serving Christ. husband and service doing to him, he shall meet thee and reward thee with a crown of glory. Woe were it for me & thee if in his service done in his name and for his sake, we looked for no more but for these earthly rewards, though it were to be made a King or a Queen: for we and they both shall vanish away; for nothing is permanent here under the Sun. Well, do nothing, but for the Lord jesus sake, and that that is agreeable to his will, & say: All that I do to my husband, O Lord, all is for thy sake: otherwise all thy service stinks, thou shalt lose thy labour; for thou shalt receive no reward of him. This for the manner of subjection and obedience unto your husbands. Now follows the fourth thing to be considered, the argument to move them to this duty: In a word, It is comely: It is reasonable: it is just. Would you see this? It leans upon good grounds (never action had better.) First, it is grounded upon the ordinance of God; first made before the fall, and after the The argument of subjection. fall renewed again. Secondly, it is grounded upon the law of nature: the Lord hath written it in thy heart at the first creation: Thou shalt be subject to thy husband. Besides this, ye that are wives, you have this conscience of your own infirmity, you are the weaker vessels: and therefore ye crave a head: ye crave to be under a Superior. Thou who art disobedient, who is it that thou hast to do with? Is it a man? Look what breach of law is here. First, thou breakest God's law. Secondly, thou breakest the law of nature. And thirdly, thou dost against thy own conscience. Doubt ye that all these bands lies on you? I tell you Eve fell not so soon, but all these bands were laid on her. In the third chapter of Genesis, verse 16. Thy appetite shall be toward him, etc. And therefore mark it. This rebellion and wantonness in many wives, it is not so small a sin as you think. It is a sin against God and his law. Secondly, it is against nature. Thirdly, it is against thy conscience. This is not well known by many; therefore learn to know it in time. Ye have now heard the wives part. Now I come to the men, Husbands love your wives; that is the thing he charges them to do: then he says, Be not bitter unto them: that he forbids. The thing than he bids them do, is love. So subjection in the wife should be met with love and care in things spiritual and temporal; this is general, subjection in the inferior should be met with love and care of the superior in things earthly and temporal, and in things spiritual. Superiors bound to duties as well as inferiors. For it is not the Lords will that the inferior should be bound to a duty, and the superior should go free; but he is as fast fastened to do a duty to his inferior, and more; the greater preferment the greater burden: all the honour's men get, are the greater burdens to them. Under the term of love, is understood all kind of duty belonging to the wife; providing it begin at the heart, and not at the mouth, nor hand. And therefore the word love comprehends the most entire affection: weigh it well, it is not a slender love. love. For first it imports a great affection in the heart, and not a superficial affection. Secondly, it imports such an affection, as only rests upon the wife, not a wandering lust, for many esteem any woman alike to them in filthy lust. Thirdly, this word imports an affection of love, that is, holy and chaste, not a harlot's love. If thou have a harlot's heart, thou defilest thyself and thy wife both. These are the three properties of this love: first, it is a deep love in the heart. Secondly, it must rest only on thy wife. And thirdly, it must be chaste. Ephes. 5. 25. Paul saith, Husbands love your wives. How shall ye love them? He saith, As Christ loved his Church: Albeit he cannot attain to the greatness and quantity of this love: yet keep the quality of it. How loves Christ the Church? unspeakably. O the chasteness of the love of Christ, that he keeps to his Church! He loves his own Church, and he loves not an harlot Idolater. She is set up before him as a chaste virgin. Then take thy example of thy spouse Christ. Look how he loves thee, after the same manner love thou thy wife. Whom should they love? Their own proper wives, no strange woman; cast not your fancy upon them. Ye know we are set to love that, that properly pertains to us; but I say to you who are Husbands, ye have not such a property to any thing as to your wives; yea your heritage, though you had a kingdom, is not so properly yours, as they are. And therefore seeing it is natural to every man to love his own, though it were so abject, why shouldest thou not love that, that is most proper to thee? I see a kind of meeting here: before he made men proper to their wives; now he makes the wives proper to the husbands: so that the man may say, thou art my proper portion: there is not such a property in substance and riches, as this. For the riches cannot say to the man, thou art my property. Indeed there are many niggard Covetousness. hearted bodies, and to these men their goods may say; thou art mine as well as I am thine. O woe is thee, thou forgettest thy duty! For what conjunction can there be betwixt thee and thy goods? There is not a conjunction like this betwixt man and woman; so that either is others property: and every one of them may say to others, thou art my property. There is no such conjunction except that conjunction which is betwixt the head and the body, and that conjunction that is between Christ and his Church, which is greater than both the other conjunctions. This conjunction between Christ and his Church, is the greatest conjunction that is; for all other conjunctions will sever, but this betwixt Christ and his Church severs never. A man may be separated from his wife by adultery or death, a man may have his head chopped off him, and a man may lose his goods; but once conjoined with Christ, thou shalt never be severed from him, nor he from thee: What shall separate us, saith Paul, from the love of Christ, Rom. 8. 35. The second conjunction is of the head with the body: the third Our conjunction with Christ inseparable conjunction is of the man with the wife: every one of these may claim other, as their proper goods; so straight is the knot and bond that binds them up together. Now we have in the end of the verse the thing forbidden, and it is that that is contrary to love, to wit, bitterness. Love and sweetness is commended: bitterness, rigorousness and cruelty is forbidden. There are many husbands, who are tyrants over their wives; that should not be: they ought not to use tyranny though it were over a dog or cat. Brethren, we know all this, that there is nothing more natural to man, than the desire and seeking of preferment: and the poorest body would be a King. And yet notwithstanding this sinful body cannot bear it, it cannot use it: the sinful man cannot bear preferment though it were but over his own wife; the father over the child; the master over the servant: if ye set him over beasts, dogs and sheep, make him a sheep keeper, he shall utter the bitterness of his heart, for give him over to his own nature, he shall degenerate into tyranny. This is the tyranny of man. Note well. What is the cause of all this? The higher he be lifted up above others, the higher is his foul affection lifted up above himself: so the honour of this world doth no good to men, except the wicked affection be sanctified by the spirit of Christ. Woe be to thee that art a King, if thy affection be not sanctified! Woe be to thee that art a husband, if thy affection be not sanctified in thy preferment! And therefore the spirit of God enjoins that they seek not preferment, who have not gotten their affection sanctified. Thou that hast not gotten a sanctified affection, seek not to be a King, seek not to be a husband, seek not to be a Parent, seek not to reign over a country, to be a Peer in a Land, a Magistrate; for thou shalt abuse it to thy damnation. Why should men, whom the Lord hath cast down, be raised up and put in preferment? shame shall betide them, who seek to set them up again, if they repent not. Wilt thou set up a man with a heart like a Viper? O fie on thee, thou shalt feel the dint of this iniquity. Yet to come again to the word, Bitterness: look that your love turn not into gall. Bitterness. There be many, who have been loving in the beginning, but incontinent they have turned their love to gall. This bitterness must either be in the heart, or else in the behaviour: if it be in the heart, then far ye well, he becomes a monster to his wife. Is it lawful for a man to strike his own flesh? will not every one that The husband not to smite his own wife. hears or sees that, say; the man is mad, and worse than a brute beast? For this doing comes of the bitterness of the heart against the wife, and thou showest that thy heart is alienated from her, when that thou sets not by what becomes of her, and so thou art a monster to her without affection either to love thy wife or care for her. Bitterness in the behaviour, is either in word or deed. Indeed it is true, this bitterness in the behaviour it will oftentimes proceed of the infirmities, that are in you women: therefore you should take heed to your infirmities, and stir not up that gall. But yet there is an evil ground in thee, who art the man. This bitterness of thine in behaviour proceeds of wanting of wit. It would beseem many a man better to be a wife, than a man. Who will count of them that cannot bear the infirmities of women, but they are degenerate men? Wisdom and discretion requires that they be borne withal. Bears not Christ with thy infirmities? Hath he ever broken the bruised reed? Wilt thou not follow him, and bear with the infirmities of them, who are conjoined with thee? Yet this is not so spoken, that we should let you go away altogether, but we should so bear with them, that we should go about to amend them in lenity, as jesus Christ bears with his spouse the Church. And this is that honour Peter speaks of in his first Epistle chap. 3. vers. 7. giving honour unto your wives as the weaker vessels. I will not insist in this. In all this duty of the wife to the husband, and the husband to the wife, I see not a better way to discharge it, then to have thine eye upon Christ and his Church: Fellow jesus, as he behaved himself to his Church; so behave thyself to thy wife. Therefore as ever thou wouldst be partaker with jesus and his Church, conform thyself to Christ and his Church: for if thou wilt not do this, thou knowest not Christ nor his Church. Thou bitter husband, thou knowest not Christ nor his Church. Thou, who art an evil wife, knows not Christ: thou keepest not faith to jesus Christ; and not doing that, how canst thou be safe? So brethren, and sisters be wise: the Lord give the man wisdom, the Lord give the woman wisdom: for there is an account that abides every one of them. Therefore live in fear, and mutual duty every one to another, that ye may be glorified with Christ your head and spouse. To whom with the Father and the holy Spirit, be all praise and honour, Amen. THE XXXIII. LECTURE UPON THE EPISTLE OF PAUL to the Colossians. COLOS. Chap. 3. vers. 20. 21. 20 Children, obey your parents in all things: for that is well pleasing unto the Lord. 21 Fathers, provoke not your children to anger, lest they be discouraged. Having ended the general exhortation concerning all estates of men indifferently; the last day, as the Lord gave grace, we entered into the special, concerning Three states in a family. every estate of men. There are three estates in a family. The first is the husband and the wife. The second estate is the parents and the children. The third estate is the master and the servants. The last day we spoke of the first estate concerning husbands and wives; now this day we have to speak of the second estate, to wit, of parents and children. The words are few, yet as the Lord gives grace we shall weigh every one, and only shall set down the doctrine properly, as the words shall afford. The exhortation gins at the children the inferior rank, as before it began at the wife. I showed you the last day the cause: The estate of the inferior is most hard to be borne withal: therefore first he directs his speech to the inferior estate, to instruct them that willingly they take upon them that burden, which otherwise they must bear, or else displease God. To come to the words. Children obey your parents. The word child, in it own language is common both to the man-child, and to the womanchilde; both are comprehended indifferently under the name of children; and therefore this precept is directed indifferently to both. The word, if ye would mark the meaning of it, signifieth him or her, who are begotten What the word children meaneth. and borne of those which are called parents: yet in the second place it is directed to every one which bears the name of sons and daughters, whether they be daughters in law, or sons in law. Ruth as ye read, daughter in law to Naomi, she took this precept to her: she would not departed from her good mother; and as you read, she promised obedience to her in all things. Experience teacheth us this day, that there be few like these two. Then briefly this much for them, to whom this precept is directed. The next thing to be marked in the words, is the duty commanded, which is this. Children obey: this is the duty. This duty of obedience, is a duty that pertains to the whole man both soul and body; it must come inwardly from the heart, and outwardly from the hand. To let you see it better, in the soul it is reverence, because thy parents be thy superiors; they be not thine equals; and therefore Obedience to parents. thou art bound to reverence thy parents, as thy superiors: for reverence is nothing else, but an acknowledging of thy superiors. Next in the heart & soul it is love, because thou art bound to thy parents by nature, and the band wherewith God hath bound thee to thy parents, is love. Thou takest substance and being of thy parents, all that thou hast in this world under God thou hast it of thy parents: therefore the bond of nature binds thee to thy parents, to love them. Thirdly, this obedience in the soul and heart, is thankfulness for the manifold benefits received, first by thy parents: thou art not the beginner of liberality, but thy parents they begin to be beneficial to thee, and therefore thou art bound to be thankful unto them. And this much for the duties in the soul. To come to the obedience in the body, which is nothing else, but an outward testification of all those things that are in external obedience to parents. thy soul, it stands first in a reverent speech. Secondly, in obeying the command of thy parents. And thirdly, in compensation of the benefits received of thy parents. I read in the first Epistle to Timothy chap. 5. vers. 4. he makes mention especially of the last, Let children (saith he) learn to show godliness first toward their own family, beginning at their father & their mother. If thou be not godly to them, thou canst not be godly to another. And again, vers. 3. Thou that wilt not provide for thy family, art worse than an Infidel. Thou that wilt not provide for thy father and mother, thou hast no faith. Well, ye who are children, learn of joseph, what he did to his father and brethren. It is said he fed them, he fed his old father, and put meat in his mouth: but thou wilt wring it out of their mouth, if they have but one mouthful. Yea if thou have wealth and they be in poverty, thou wilt not know them, nor help them, but wilt begin to be ashamed of them. Thou wilt not let them come within thy doors, and if they come at any time to thine house to be eased, thou accounts so lightly of them that thou canst not abide their presence at thy board, or in thy hall, but away with them to the chimney corner. O villain! thou art unworthy to be called a son, and as an unthankful body thou shalt find thy reward to be worse than the reward of the worst Infidel in the world. Know ye not this to be true? yea some children when they come to years, will wring all from their parents, and send them to beg their meat. O Scotland, thou hast many such children within thee! but woe, yea double and triple woe be upon them for ever! Then the duty commanded, is obedience, and this commandment lets us see how naturally children are inclined to disobedience. God Children naturally inclined to disobedience bound thee in the creation to obedience, and now the world is so degenerate, that there is nothing to be found in children for the most part but contempt, and disobedience every way. O the malicious loon will not be so despiteful to any, as to his parents! So this commandment lets thee see the stubborn nature of children against their parents. O but if this commandment enforce thee not to do thy duty to thy parents, thou shalt be reserved in bonds to thine eternal damnation. But to go forward, to whom should this obedience be showed? Obey (saith he) Whom? not every one, but thy parents, him and her that have begotten thee and borne thee, of whom thou hast thy being, and all that thou hast under God: that is the force of the word. So in the word there lurks a forcible argument from nature. Unnatural body, will not nature move thee? art thou unnatural? thou art ungodly to God. For thou who breakest the bond of nature, thou breakest the bond of piety. So the argument is from nature. It is wonderful to see how Ethnics children moved by the light of nature, have obeyed their parents. There was a law made among the Athenians, that the child should feed the old parent, or else be bound in fetters so long as he lived. If this law were in Scotland, I think there should be many children bound in fetters; yea so many as there could be fetters made for them. Well, wilt thou go to the beasts? they may shame thee: thou mayst read of their gratitude to their parents, as for thee they may call thee very well mother-curse and malison. If nature hath been so forcible in Ethnics, Pagans, and brute beasts; shall grace do nothing in thee? Wilt thou say thou standest in grace, and then wilt not do the thing that nature requires of thee? It is shame to thee to stand up and say with a brazen brow, that thou stands in grace, when nature hath no force in thee? Thou liest, thou hast nothing to do with grace, for that thou hast lost even thy natural affection. The next thing lets children s●● in what thing they should be obedient: apparently the word hath no exception: Obey (saith he) in all things. The word is either of one action, and in it is required a perfect and whole obedience. (If thou wilt obey, if it were but in action, give him whole obedience in doing of the same. Some will go to work with grudging and glonshing: the loon will go with a backward look, murmuring, and whispering, with a devils pater noster. This is but half obedience, and thou shalt get no thanks for it: therefore as thou wouldst have thanks of God, let thy obedience be voluntary and cheerful, or else the Lord loves thee not.) Or this may be understood of sundry actions, Obey in all things whatsoever. You will ask; Are the children bound in every thing to obey? Apparently the Apostle means so. Brethren, there are three sorts of actions, or things in the world: the first that is Three sorts of actions. plain evil forbidden by God: when it comes to that action obey him not: when the father of heaven countermands, obey not thine earthly father. There is another sort that is good, commanded of God: when thy father commands that, thou art bound to do it; yea when he bids thee not, thou oughtest to obey, because God hath commanded thee. And if God and thy father command, how darest thou disobey? The third sort are indifferent actions, that are neither bidden, nor forbidden, but may be done and not done according to circumstances, which make them good or evil: when thy parents commands thee to do them, thou oughtest to obey, considering the circumstances; yea thou art bound to obey thy parents even in things that are grievous to thee. The Lord hath bound thee so straightly to thy parents, that if the Lord countermand not, thou art bound to obey him, I say, even in that that is grievous unto thee. And briefly these are the things, in the which obedience is to be done to earthly parents. Now follows the argument to move them to this obedience, for (saith he) that is well pleasing to the Lord; he likes well of it: for in obeying them thou pleasest not so much them, as the Lord jesus who looks upon the inward disposition of the heart. Well are they that can please the Lord: set thy heart to please him; for there is no joy, but when the heart thinks True joy. that the thing that it doth, pleaseth God. Wherefore is it pleasing to him? There is nothing pleasing to him but that that is just: the just Lord likes nothing but that that is just. Therefore Ephes. chap. 6. vers. 1. he said, Children obey your parents in the Lord: for this is right, or just. Wherefore is it just? because he hath said it is according to a law, and this is the law, Honour thy father and thy mother. But the word hath further. It is well pleasing, that is, exceeding pleasing and acceptable in an high degree. The Lord hath declared this, that this obedience to the parents is not only pleasing, but in a high sort it likes him well. Look in the order of the Commandments, gins he not in the second table at this Commandment? Honour thy father and mother, to serve them, that is the next commandment of service he commands to be done; after him thou art bounden to thy earthly father; and more he hath declared, that it is pleasing by that promise that is added to that commandment, That thy days may be long in the land etc. So this promise lets thee see that there is not a duty under his own worship more acceptable to him, than this duty to parents is, and if To please parents is a duty very acceptable unto God. thou omit that duty and dishonour thy parents, although thou shouldest give to others all thy goods, thou shalt never do any thing pleasing unto the Lord. Well, you that are disobedient to parents, the Lord shall lay to your charge the breach of the whole law. This argument hath an higher ground: before it move children to do this duty; first of all they must know the Lord jesus, they must study to please him; and then knowing him, and studying to please him, out of question they will be obedient to their parents. Because my heart is set to please the Lord, therefore I will obey my father. And therefore you that are parents, take your lesson; As you would have your children obey you for the Lords sake, so train them up in the Lord. Tell them what the Lord is, and what he hath done for them, and what they are indebted to the Lord. If you Education. omit this, to instruct them, of the just judgement of God it may come to pass, that thine own child may be thy greatest enemy. So woe to thee that wilt not let thy son know the Lord jesus. Now you see this argument. What if the child obey? he hath here a fair offer, if you obey you do that is acceptable to God; as by the contrary, if thou disobey, thou displeasest not so much thy earthly father, as thou displeasest God. And thinkest thou that thou shalt do that unpunished? Thy earthly parents cannot get an amends of thee, but thou canst not pass away and eschew God's judgements. Read you not of the punishment threatened, Exod. 21? It is commanded that the disobedient to parents should be stoned to death. Deut. 27. Among the rest of the curses, he that curseth his parents hath a special curse: and what is this curse? is this curse, in hell everlasting damnation? Is there no more? Prou. 30. vers. 17. The eye that mocks the father (as there be many lownes that mock their father) and despiseth the instruction of his mother, let the Ravens of the valley pick it out, and the young Eagles eat it. Would you have an example? Read of Cham, the Scripture tells you what an eternal curse he and his posterity got. Read you not of the curse of Absalon and of Abimelech, judg. 9 he slew all the lawful sons of Gedeon, but the Lord revenged it. We have no need to go to far examples; see we not daily examples of the judgements of God upon disobedient children to their parents? Thus far for the duty of Children. Now followeth the duty of the parents. Fathers (saith the Apostle) provoke not your children to anger, the reason; lest they be discouraged. This commandment to parents lets you see, even as the children may fail in doing of their duty to their Duties of parents to children. parents; so parents may fail in their duty to their children: albeit the failing of the one be not so common, as the other: for the love of the father is more entire to the child, then is the love of the child to the father: and therefore his failing will not be so oft, nor yet so great. And the parent that is outrageous, he showeth himself very unnatural: for his love should be greater, than the offence of the child. Yet now adays many are unnatural parents, for nature is greatly broken and almost Natural affection much decayed. taken quite away: and therefore the end of the world is at hand; and I am sure there is not so great hatred among the Ethnics, as there is among parents and children this day in Scotland. But to come to the words: he speaks to the fathers especially, and not to the mothers, there is some cause of this. Fathers (saith he) provoke not &c. This is because this vice of bitterness, and rigorousness in dealing with the child in wrath, is found with the men chief; he will handle his child so bitterly, as if he were a dog: as for the mothers they incline to a more entire love to their child; and if they fail, they fail in overmuch bearing with them. Fathers (saith he) provoke them not to wrath, as if he would say, they will be wrath, if you put over sore to them: for why? thou hast begotten thy child like to thyself of a corrupt affection, and therefore blame them not if they be angry at thee, if thou urge them over much. And it is true, many evil disposed parents will have evil disposed children; the canker that is in the child, is drawn out of thee: and therefore thou shouldest seek to amend it. There be many ways to provoke them to wrath: First, when thou commandest Many ways to provoke children. them to do that that is ungodly (as there are many that do thus.) Secondly, when thou art outrageous and despiteful, and wilt miscall thy child. Thirdly, when thou beginnest to strike without rhyme or reason. These are the three ways whereby chief they are provoked to wrath, as 1. Sam. 20. 30. Saul breaks off with despiteful talk to jonathan, and calls him a harlot's son (wilt thou call thy son whores son? then thou hast a harlot to thy wife) Then he said, go get me David, for he shall surely die: he commanded him to do a thing ungodly: it greatly grieved him, that he was so miscalled of his father, as also that his father commanded him a thing unlawful. Therefore ye who are parents be not like Saul; abuse not your children as Saul did jonathan: for no question, this abusing of jonathan was one part of his inditement: God will not let it slip unpunished: therefore have thine eye to the Lord, that thou mayst see what is pleasing and displeasing unto him. O it is a terrible thing to fall into the hands of the Lord! therefore blessed art thou that studiest to please the Lord, for thou shalt reign with him in glory. Provoke not to anger (saith he) Whom? who but your own children, and bowels: thou art very unnatural, who wilt rend out thine own bowels. In this word there lurks an argument from nature, forcible in the very infidels and beasts. See you not how beasts will love their own young and handle them lovingly? Well, if nature craveth this that thou shouldest not anger thine own child, what craveth grace? Thou dost challenge grace, and yet thou utterest no sign of grace in thee: if there be any in thee, thou shouldest utter it towards thine own. The argument is subjoined in the end of the verse, Provoke not (saith he) your children to anger, lest they be discouraged. Thou dullest them and makest them like dogs, by knocking and dinging still on The argument. them. The argument is not taken from any mutual miurie. I think if the Apostle had known our country, he would have used this other argument, lest the child meet thee with a double revenge, and pluck the bit out of thy cheek, and thou who art his mother he strike thee on the face, and shut thee out of doors, and cause thee beg thy bread, as we see this day some do to their father and mother. But the Apostle saw not such things in his time; therefore he takes not his argument from the evil of the son to the father, but from the evil of the father to the child. This discouraging is not so much by reason of the rigorous dealing, as by reason of the person that doth it. It is my father who should do me most good, yet it is he who doth me most evil: for this general is true, the nearer they be joined to us who do us any wrong, our displeasure is the greater. So this discouragement is not so much for the evil, as for the person that doth it. To conclude, of all others especially the father by his doing is most effectual either to win or lose his child. There is none will lose or win thy child, so soon as thyself, and all because of that conjunction that is betwixt thee and thy child. I read of two ways to lose thy child; but there is one way only Two ways to lose a child. to win him: the first way to lose him is this rigorous and despiteful dealing; thou dullest him and takes all spirit from him. The other way is overmuch bearing with him, and if thou pass measure in this, thou shalt lose him also; and it is no love to the child to do so: for he who spareth the rod, hateth the child, Prou. 13. 24. Ely thought he loved his sons when he corrected them not, when they offended: but I say to you he hated them, and was the wrack of his children under God: for the Lord had said they should die, yet he used Elyes indulgency for that purpose. Absalon was lost, because he was overmuch borne with. As for the thing that will win them, it is that golden mediocrity; make not Gods of them, nor yet Devils of them. And would you have a warrant of this? Paul Ephes. 6. vers. 4. saith, Parents bring them up: and how? by filling their bellies? No, no: but with instruction; instruct them in the true form of religion, in the rudiments of the knowledge of jesus Christ, tell them of God from the time they can begin to catechizing of children how soon. babble. See if you can get the holy spirit to possess them, that they may fear God. This is that golden mediocrity, and if thou miss this way, all other ways shall be to lose thine own child. Go get great heritage's to him, and if thou bring him not up to know God, thou dost nothing else but heap up coals of fire to destroy him: and as oft as thou art in heaping up of thy pelf for him, thou dost but endeavour to bury him in destruction. The Lord open our eyes that we may see the things that are offered to us in Christ jesus: To whom with the Father and the holy Spirit, be all praise now and for ever, Amen. THE XXXIIII. LECTURE UPON THE EPISTLE OF PAUL to the Colossians. COLOS. Chap. 3. vers. 22. 23. 24. 25. and Chap. 4. vers. 1. 22 Servants, be obndient unto them that are your masters according to the flesh in all things, not with eye service as men pleasers, but in singleness of heart, fearing God. 23 And what soever ye do, do it hearty, as to the Lord, and not unto men, 24 Knowing that of the Lord ye shall receive the reward of the inheritance: for ye serve the Lord Christ. 25 But he that doth wrong, shall receive for the wrong that he hath done, and there is no respect of persons. 1 Ye masters, do unto your servants that which is just and equal, knowing that ye also have a master in heaven. THese last days (well-beloved brethren) we entered into the particular precepts & exhortations, concerning particular estates of men and women. And first we spoke of the duty of wives to their husbands; and again of the duty of husbands to their wives. Next we spoke of the duty of children to their parents; and again of the duty of parents to their children. Now the last estate in a family is, the estate of masters and servants. Therefore we have to speak of the duty of the servant to the master; and again of the master to the servant, because there is a mutual duty required: and they are so bound the one to the other, that they cannot be separate. To come then to the words: There is one precept given to servants; Servants (saith he) obey your masters. Then after he insists upon this obedience, and describes it largely. First, he sets down the matter of it, in what things they should obey. Secondly, he comes to the form of obedience, and describeth it. Thirdly, he goes to the fountain and ground of all duty, which is the heart. Then lastly, to move servants to this obedience, he brings in two arguments. The first is, for that rich is the reward in heaven. And the second is, for that recompense that God shall give to masters, who do not their duty to their servants. To the words. Servants, saith he. In these days when the Apostle directed this precept, properly here by servants is understood such as were in a hard estate, slaves, bought and sold like beasts, over whom the masters had power Servants in the Apostles time permitted by laws to slay and save them, as over beasts: so their estate was hard and heavy. Secondly, you must understand, they were servants converted to Christ, and their estate in that case was blessed. Thirdly, they were for the most part such as had to their master's Infidels, not yet converted to the faith of jesus Christ; and so were the more rigorous. For oh the cruelty of the Infidel over the Christian! Now in respect of their estate, hearing of the liberty of the Gospel, they mistook it, and began to think that Christ and his Gospel came to destroy policy and laws, that binds up Commonweals. And therefore many of them began to turn grace into wantonness, and began to leave their masters, thinking that the Gospel made an equality of persons, as the Anabaptists teach at this day. Therefore the Apostle perceiving this, he directs this precept to them, recommending obedience notwithstanding of the Gospel. Thou art a brother, and a sister, and yet a servant; therefore obey. Now howbeit properly and in the first room, this precept be directed to servants that were slaves, bought and sold; yet it is extended also to all kind of servants. It pertains to you as well as to them. Come to the next: what is commanded them? The duty is obedience; Obey, saith he. He that is a servant should not rule, but obey. The whole duty of the inferior to the superior, is called in one word, Honour: so the Lord terms it. And it hath two special parts. First, reverence in words. The inferior is bound to reverence the superior in his talk. The second Honour hath two parts. part is obedience in deed: he is bound not only to reverence him in words, but also to obey that he commands. Both these must begin at the heart: otherwise thy reverence and obedience avails not. Now the Apostle especially insists upon obedience. The duty recommended to children is obedience; and the like is recommended here, because of the two duties, obedience is the hardest. It is an easy thing to do courtesy to thy master, to put off thy cap, and beck: but here is all the gravity and weight of the matter, to obey. This the Apostle considering, he sticks most on it, howbeit under it all points of duty be comprehended. This for the duty. Now follows the persons to whom it appertains. Obey. Whom? not every one, but your Lords and masters. Those that God hath set over you. It pleases him to make them superiors, & you inferiors; therefore obey them. Yea, the name itself contains an argument to move thee to do thy duty: he is thy Lord and master, and thou shouldest think with thyself, he is my master, therefore I should obey; I am bound to do it, Let every soul (saith Paul) be subject to the superior powers. There is the commandment. The words that follow, be to the consolation of Rom. 13. 1 the servant, your master, saith he: but how? according to the flesh. That is, according to things bodily, not according to the spirit and soul. This is thy comfort, that art a servant; there is no master that is set over thy soul, no not a King is set over thy soul, to sit on thy conscience: for that were an absolute power that commands, as well the soul as the body. Now (brethren) there is not a Lord that may command so, but only the Lord of heaven and earth: that is, none that hath an absolute power, but only the Lord jesus Christ. It is shame to Christ the only Lord of the conscience. the Monarch to take this name to him. It is a blasphemy and a derogation to the name of jesus: no, there is none hath power over my conscience or thine, but only he. So if ye mark narrowly, ye may see that as there is one thing commanded; so there is another thing forbidden them. Obey them in thy body, though it were to suffer injury: but as for thy soul and conscience, it is forbidden thee to subject it to their appetite: if thou do it, thou bereaves Christ of his right. Therefore Galath. 5. it is said, be not made the servants of men: if thou do it, thou makes thyself a slave to the foul appetite of flesh and blood. To be short, there be two vices in service, and obedience that is done to the superior whatsoever, which should be eschewed, Two vices in service to be eschewed. and they are both in extremities; and betwixt them there is a gracious virtue. The one is, when the subject refuseth obedience in the body, howbeit he should do wrong to thy body; yea and he should hang thee, behead thee, thou must not refuse obedience: there is a Lord will requite him. The other is as evil as the first, when thou givest all to him both in soul and body. Fie on thee, thou givest to him that which God hath forbidden. The Lord hath reserved the soul to himself, and yet thou wilt give it to thy superior. Ye know the speeches of the land, of what religion the Prince is, I will be of the same. Some of the Lords will say so, my religion depends upon the commandment of the Prince; but if the King did his duty he would stone thee for thy blasphemy. These are the two vices in service and obedience. Then comes the third point, the virtue, that is in mediocrity: the servant must obey his master according the body, but not according to the soul. Thou art of two parts, of a body and of a soul: Give thy master the body, but as for thy soul, keep it to the Lord. Though all the Angels should claim right to my soul, I will not give it them: it is reserved to my Lord. Now to come to the second part. The description of this obedience, wherein the Apostle insists, Obey them that are your masters according to the flesh in all things, not in some things according to your appetite, but in all things according to their will and command. Then will ye say, shall we obey them in all things ungodly, unhonest, unlawful, and forbidden by the absolute power of God? I answer, the word before immediately, bounds your obedience; as their dominion is bounded, so is your obedience towards them bounded. So that if Obedience of servants limited. with their command they would hurt thy conscience, they pass their bounds, and thou art not bound to obey, but deny them obedience. For if thou wert a beggar, thou art as free in conscience as the King: but yet servants take heed, look that you make not the rule of your obedience your own will, as there is over many this day who follow their froward will; whisperers, that will do things with a quiet (Pater noster). The rule of thine actions is not thy own will, but the will of thy master. In such sort that if he command thee things grievous, laborious, and wearisome, thou art bound to obey. The Lord himself Luk. 17. 7. he sets down the estate of a servant, Which of you having a servant that hath been occupied all the day in labour and travel, will say to him, come and sit down? No, he will not say that to him, but notwithstanding all his painful labour and wearisomeness, he will say, Go make my supper ready, then rest yourself, there is the burden. Think not because it is wearisome, therefore thou mayst disobey it; but if it stand with the will of the Lord, thou art bound to obey. This shortly for the matter, wherein servants be bound to obey: now follows the manner, form and fashion of their obedience. First he tells thee in what manner thou shouldest not obey (for it stands thee in no less than the reward of death and life everlasting, if thou wert but a sweeper of a house, or a caster out of ashes, thou hast to do with the Lord in doing of thy service.) The form of not obeying is, to obey to the eye of thy master. This is a vice in thy service, when thou hast not an eye lifted up to heaven, but art set so on thy master, that without respect to the Lord, thou goest about to please him; yet more thou obeyest him with eye service, when thou settest not thy heart so much, as thy outward eye to please thy master; so that when he leaves thee, thou wilt go to thy wantonness again, or else do some evil; as there be many in Edinburgh this day, who in their master's absence sit either idle, or else do evil in stealing of their master's goods. Such service as this, is called eye service. The Lord compares these servants to reprobates: what do they? As soon as their master is absent, they will begin to strike their fellow labourers: and what more? they will sit down and drink and be drunken. What will the Lord do when he comes? he will cut them off, and give them their portion with hypocrites, Matth. 24. 48. 49. etc. Then this is the form forbidden, and he gives a reason, what manner of men are these eye pleasers? they that do such service are pleasers of men, that is, they are flatterers, studying to please men, when their heart will be far from them. Well, he or she, who sets not their heart to please God, but seeks first of all to please the eye of man, shall never be a faithful servant to man: False to God, never true to man. for false to God, never true to man. But that man, who sets his heart to please God, that is a true servant; he will be as true behind thy back, as before thy face: therefore thou, who wouldst make a choice of servants, seek them who are set to please God, and if thou get them with that mark, thou gettest happy servants. But on the contrary, want he this mark, he shall be a curse to thee, and the most thou shalt get of him, he shall be an eye servant: for if once thou shouldest turn thy back, he shall be a waster of thy goods, and an evil speaker of thee behind thy back. The form of service he craves is this, Obey with simplicity and singleness of heart. He opposeth this to eye service: for they are as contrary, as light and darkness: and therefore where there is eye service only, there is no singleness of heart: for he that goes about to serve thee with eye service, hath a double and false heart. Again, where the simplicity of the heart is, O there is a blessed service; where there is such service, there is fidelity and faithfulness; there is a faithful servant; there is no eye service: for he is not a servant to thy eye only, but a servant behind thy back also. He shall be every way faithful. He lays down the ground of this sincerity, fearing God. So he that fears God more than the eye of him who is his master, the King or Prince, that man shall be the faithfullest servant. And by the contrary, he that hath not the fear of God in his heart, that wretch will beguile thee; he shall never be faithful to thee. Therefore thou, who wouldst have a good servant, I give thee a token whereby thou mayst know him. Look if he have the fear of God; and if he fear God more than thee, for all thy sceptre and sword, thou shalt get a faithful servant and subject. But on the contrary, thou shalt receive a curse in thy house and family, when thou shalt get any that wants this fear of God: for he shall never fear thee, but shall ever be false to thee. You that have servants, labour to put the fear of God in their hearts. Nay, it is no marvel though ye have thieves, and whores in your houses and families, when as ye put not in this ground of sincere service in their hearts, the fear of God. Now follows the fountain of all service: What ever you do, do it hearty. As if he would say, begin not at the hand, or foot to do thy service, but begin thou at thy heart: let it be The fountain of good service. the ground of all thy service. All good actions should begin at the heart. Therefore if thou wert but casting out the ashes, look thou do that turn with thy heart; so that thy heart be as well occupied as thy hand; otherwise it is but a counterfeit action: and I will not put a difference betwixt thy action and the action of an ox drawing in the plough. Indeed thy master may be profited by thine action; yet if thy heart be not with it, thou hast lost thy travel. The Lord that sits upon thy conscience, shall turn thy action to thy damnation. In the next place the Apostle sets down, how they shall come to this way of service. It is no small matter to get thy heart to serve thy master: for thou that gettest a freedom to serve, thou hast gotten thine hire in thy hand. It is a rare grace then, to get thy heart to concur with thy action. The way is, How to serve hearty. Do it hearty, as to the Lord. As if he would say, when ye are doing and labouring, think not with yourselves, I am serving man or woman, a creature though he were a King, in my service: but say, I am serving my Lord jesus Christ. Then ye servants, whatsoever thing ye do, though it were but sweeping the house, say, all this that I am doing, how vile soever it be, I am doing it to my Lord jesus Christ. Have thy eye lifted up when thy hand is down. I shall tell thee how thou shalt get it: If thou have a respect to his will, howbeit immediately it be not done to him; yet if thou have the knowledge that it is his will, that thou shouldest do so, the Lord takes that service, rather done to himself then to thy master. Therefore the Apostle says, Serving Christ and not men. Well is that servant that can say, I do this to obey thy blessed will: and then the Lord will say, I give thee thy reward. Then the lesson is, who is he that doth hearty service? None but the servant of jesus Christ. If thou be not his servant, thou shalt never be a hearty servant to man; nor a true subject to the King. Look then, if your servants can serve Christ; and if they cannot, it is an evil token they cannot serve thee: for there is not a faithful servant, but he that is the servant of Christ, and in his service hath ever his eye to the will of Christ. And if thou have such a servant, than thou shalt have a blessing of that servant, though it were but a kitchen lass. O blessed is that house, that hath a servant that fears the Lord, and loves the Lord! Yea a greater blessing follows that servant, then follows the master oftentimes. Now follow the arguments, to move them to this holy Arguments to move servants. service. The first is, from the reward that the faithful servant shall receive, Knowing that of the Lord ye shall receive the reward of the inheritance. The argument is taken not from an hire they get presently, but from a promise of an hire. Now certainly thou art a wicked servant, that wilt not do a turn till thou get thy hire in thy hand; thou art a wicked servant that wilt do nothing till thou get heaven in thy hand: I tell thee, thou shalt never get heaven, if thou cannot depend upon a promise of heaven. There is here then a promise of an hire, and a reward, From whom? The Apostle says not your earthly masters will pay you: no, but he says your Lord of heaven shall reward you. Why speaks he so? because he durst not promise of earthly men: for all men are liars, & they will oft times hold back the hire of the servant; but he promiseth in the name of the Lord; for he is faithful. And therefore servants you should rejoice in this: for howbeit thou want thy earthly hire, yet be faithful in thy service, and thou shalt not want thy hire. What a reward is this? what should he have? his hire in his hand, and so far ye well? Indeed this is the fashion of the world; but this reward the Apostle speaks of, is a reward of an inheritance. O thou that wilt have an eye to the Lord of heaven, he will not reward thee like a servant; thou shalt be a son; and therefore an inheritor, Rom. 8. 17. And, Go ye (says Christ) inherit that kingdom prepared for you, from the foundation of the world, Matth. 25. 34. Yea, shall the kitchen lass be made a Queen, and a silly simple boy a King? Yes, the Lord will do that, and will give them a kingdom in heaven. So, first rejoice for the certainty of your reward: next, for the greatness of it. It is not an hire and a bounty that is small in value. Alas it may be, thou thinkest little of it, because thou hast it not in thy hand: but blessed art thou if thou caused wait upon the promise, and believe it. Now to prove that they shall get this reward; first he takes an argument from their own knowledge, Knowing. Know ye not? I appeal to your own conscience, if there be not a reward laid up for thee, if thou serve faithfully: tells not thy conscience thee this? I will serve, for I look for a kingdom. It is not this small hire. No, that Lord whom I have served from morning to night, he will give me a kingdom. Brethren, it is a thing impossible, that faith can beguile a man: hope then, I promise thee thy hope shall not beguile thee; yea hope for things thou hast not seen, and thou shalt get them. It is impossible Note well. that thy faith and hope can be disappointed. And lay this ground, thou hast to do with a faithful Lord, that can not beguile thee. So close thy eyes upon all other things, and rest in hope on Christ, and thou shalt see a joyful end. Blessed is that soul that resteth in hope, for it shall receive glory. The second argument is from the service done to Christ: Ye serve the Lord. Fie on thee that wilt begin to serve another master, and neglect thy duty to him. So the argument is, because thou servest the Lord jesus Christ; therefore thou must have a reward of him: he will give thee an heritage, because his hand, is the hand of an infinite God. What are the heritage's on the earth? he thinks it over little to give them to thee: therefore he will give thee the kingdom of heaven. Then mark: never man served Christ for nought. It is impossible, that he who serves Christ, can want a reward: thou who caused serve Christ with many crosses, it is the very way to bring thee to a kingdom. So, blessed is that feruant, that serves Christ jesus: if thou get not this benefit to be a servant in his house, though it were to be but a porter (for the vilest servant that serves Christ shall get a hire, even a kingdom) woe shall be to thee. Therefore seeing now is the time to serve him, show yourselves faithful servants to jesus; for when all vantage fails thee, the Lord jesus will be thine advantage: and therefore serve the Lord, and thou shalt not want a reward. And thou must not think that this reward comes unto thee through merit: it comes of grace; for when thou hast done all that is commanded thee, say I am an unprofitable servant, Luk. 17. 10. And so fie on the Papists that think their service shall merit such an hire, as is the inheritance of heaven. This reward comes of grace only, and of his faithfulness that hath promised: otherwise hell would be thy reward. Therefore thou who looks for a reward of thy service, think thou art serving Christ: think again, thou shalt get a reward; but beware of presumption, to think this turn shall merit heaven. No, but the thing I do shall not be the cause of my salvation; no, I am but an unprofitable servant, and in the mean time look for a reward of mercy and grace, because he is a faithful Lord that hath promised thee a reward; and in the end thou shalt get a kingdom purchased by the blood of the Lord jesus. Now I come to the second argument, to move servants to The second argument. do their duty, contained in the last verses of this chapter. These servants in old time were in hard condition: for they were slaves, living to the appetites of men, bought, sold, beaten, and slain, at their pleasure: for look what power men had over beasts, the like had they over their servants. Therefore these servants might have said, there is a fair reward abiding us; but yet our present estate is intolerable; we are entreated as beasts, and we sustain great injury: he meets with this, and in a word promiseth a just amends, and revenge of the wrong done to them. Let no man abuse his power over poor ones, what ever wrong is done to them, it shall be repaid. So the lesson pertaining to the inferior, and oppressed by the mighty ones in this world, Masters and Lords especially, is this. Art thou a servant? dost thou well? servest thou the Lord jesus Christ in thy service? is thine eye set to please him? thou shalt receive the reward of thy well-doing, & that of an inheritance in heaven. In well doing sufferest thou? gettest thou wrong? art thou oppressed roughly? handled with cruelty and severity? The Apostle answers, thou shalt have an assisement beside the reward. What wouldst thou have? The Lord shall oppress them that oppress thee. This generally appertains to all estates. Dost thou well? Thy reward shall be an eternal heritage. In well doing sufferest thou wrong? The Lord promiseth thee an assisement and an acquittance of them that do thee wrong. Brethren, it is marvelous to see the care and regard the Lord hath to his own, if they were never so poor worms, that the great folk will not vouchsafe themselves once to look to, it would seem enough that a poor servant should get such an heritage, howbeit his injuries he suffered were never revenged. Who would think otherwise? O but the Apostle answers not after this manner! It may suffice, that you shall get a fair reward for the service ye do: as for the rest, what matters it? No, but he saith in effect; as for the wrong done to you, it shall be avenged. So the Lord is not content to give them a reward; but for the wrong they suffer, the Lord will be avenged on them that wrongs them, if they were the greatest Monarches in the world. Howbeit thou wouldst forgive them, as Steven did, Act. 7. and say, Lord lay not this to their charge; yet the Lords justice will not suffer thee unrevenged: the Lord shall take them that oppress thee, and throw them into hell, if they continue impenitent: yea it comes to pass oft times, that oppressors of the poor and Church, before they go out of the world, that the Lord in the sight of the poor and oppressed, takes them and rents and rives them in such sort, as they are compelled to pity them. O then, how terrible is the judgement that abides oppressors and abusers of their servants whatsoever! Well then, there are two things, well doing, and suffering of wrong: well doing shall receive an inheritance; suffering shall receive a revenge, & vengeance shall come upon the oppressor. So let none be weary in well doing in this world, nor be impatient in suffering; for it is all but for a moment we do and suffer, in respect of that eternity. The second thing to be marked is this: Who is this that shall revenge the cause of the poor servants? He says not, your masters have masters above them (as no doubt they had: for all superiors have Magistrates above them to take order with them if they do wrong) alas if he had answered so, it had been little comfort to them, as they found by experience: for they accepted of the persons of men, they accounted of the master, & not of the servant, & they permitted them by their laws to abuse their servants. The Apostle knew how slack the justices are to revenge the cause of servants: and therefore he promiseth no amends at their hands, but at the hands of the Lord. So now speaking of revenge, he promiseth it not to come of the Magistrate, but from the Lord: for he knew the Lord would not beguile him. Ye may then see he hath trusted much to God, and depending on him, he promiseth much in his name. What wouldst thou have? a reward, a revenge? the Apostle promiseth both to thee, but at the Lords hand. The lesson than is: the man that knows God well, and is well acquainted with his mercy, with his justice, with his power, and his wisdom; it is wonderful what he will promise in his name, flesh and blood scarcely will believe it. Note. Again, a poor body and one oppressed, one that knows not this, when he hears of this, it is wonderful, how he will swallow up these promises: nay, thou never didst eat meat with such pleasure, as this poor one will swallow them up. And I say, a Pastor should not promise aught of God, except he knew him: & thou that art an hearer, if thou know him in his power, justice, and the rest, in despite of all the world thy heart will rest on him. Therefore know him in jesus Christ: and pray night and day, O Lord, I lie in darkness, let me see thee in jesus Christ, and the glory that is in thee, that my soul may rest in thee. Now woe is that soul, that knows not God in jesus Christ. Ye shall not abide here ever: therefore seek to know this God with whom ye must live forever. He gives the reason why God should revenge their cause, and wrong done against them, by pointing out the nature of God: He is a judge; not like the judges of this world. They respect the persons of men; this is the corruption With God there is no respect of persons. of nature: but as for this judge, he respects no person; he will not look to thee who art a King, more than to the beggar. When thou appearest before him, come on with rob royal, he will not regard thee no more, then if thou appearedst in a beggars cloak. Therefore look to him now, as thou wouldst see him, when thou shalt appear before his judgement. And there is none of us, but even now we are before his tribunal; howbeit we see it not. There is none of these outward conditions or degrees (we are all alike by nature) but we get sundry degrees, he of a King, and he of a Lord (and so forth) yet none of these outward qualities will be accepted before the Lord: no not the outward calling of a Christian, if thou have no more. A man may think this is a hard matter, for all to stand before his tribunal without these outward qualities. A King may say, shall not my kingdom stand me in steed when I come before that tribunal? And the Earl may say, shall not my Earldom help me when I come before God? And the rich man may say; shall not my riches help me? wherewith shall I clothe me if I clothe me not with these? Now I answer, indeed every man hath this in his mouth, I cannot come naked before God: Indeed thou must not stand naked, thy shame must be hid, thou must have a garment on thee; thou must be arrayed, or else the wrath of the judge will devour thee. Now what a garment shall I get? It must be a bloody garment (no silver, gold or precious stones) covering thee from the crown of thy head to the sole of thy foot: yea thou must be died with blood. The high priest durst not enter into the Sanctuary (for his life) without blood: so on pain of thy life see that thou enter not into the presence of God without blood. Read the Epistle to the Hebrues, ye shall find this, that the high Priest of old durst never enter into the Sanctuary, except first he had been sprinkled with blood; and this was the blood of Bullocks, the figure of jesus Christ. So except thou appear died over with the blood of jesus, no standing for thee before God his tribunal. If ye would then have a garment, seek this garment; never rest till thou get it. And if thou appear in this garment, thou hast this advantage, howbeit thou be full of spots, the Lord hath no eye to thy sin; but accepts of thee in that bloody raiment, and forgets all thy sin, and thy actions are accepted in that blood of jesus. But alas, the want of the knowledge of sin; this dead conscience that lets us not feel the weight and burden A dead conscience. of sin, is the cause why we account not of this blood of jesus. Now brethren, there is a place in the sixth chapter to the Ephesians I would compare with this place, recommending the duty of masters in the ninth verse, he useth the same argument that is here: he useth it there as a terrible argument to the oppressors; but here he brings it in as a comfort to the oppressed. Then shall an argument both be comfortable and terrible? Yes. Then mark the lesson: That, that is in God terrible to the proud and oppressors in the world, the same thing to the poor oppressed once that are Gods, it is so sweet and comfortable, as no tongue can tell. The fiery wrath of God, that will terrify the Kings of the world, and which they are not able to look on, will be so comfortable, as no tongue can tell to the poor silly body, that he will creep in under it, and lurk there: yea he will seek to the wrath of God to save him, from the wrath of the tyrants of the world. So there is nothing in God but is comfortable to his children: as by the contrary there is nothing in him, but the wicked abhor it: yea even his mercy; yea they would run if it were forth of the world to be out of his sight, but they shall not escape job. 21. 22 his curse. So then acquaint you with God, and clothe you with that garment, that he may be comfortable every way to you. This much for the duty of servants. Now we come to the duty of masters, which is set down in Here gins the fourth chapter verse. 1. the beginning of the fourth chapter, Ye masters (saith he) do unto your servants that which is just and equal. There is the precept. The thing he requires is doing; the word in the original is giving: Give them that which is just; as if he would say, Masters, when ye have commanded, and they have obeyed, meet them with a duty: give them something. This duty is grounded partly on their poor estate; they labour and weary themselves for their hire; so they crave giving: and partly it is grounded upon the hardness of masters; for look how feign the one would have, as feign would the other keep. The poor servant would draw; the master holds. The Apostle comes in and saith, Masters, let your hold go, you are over holding, let your hold go. Brethren, ye heard before a fair promise of reward made to the servants: now what needs the Apostle (considering that reward) exhort the masters to give something of this world, which is nothing but dirt, in respect of that that is promised; and some might have said so. The Apostle answers: They serve and obey thee here, pining themselves in working for thee: therefore thou who art a master, must give them their hire: for that is a just thing so to do; they are men like unto thyself, and must be sustained of these earthly things for their labours sake. And so the lesson is, heaven and heavenly inheritance preiudiceth not a man of his part in this world, and worldly things: and therefore thou scornest God who sayest; thou hast an inheritance, whereto shouldest thou have my poor hire; yea thou shouldest be rather moved to part thy pelf to him; if thou knew him to be an inheritor of heaven, give him the rather of thy goods of the earth: for an inheritor of heaven, is an inheritor of the earth: and if thou withhold it from them, woe to thee. Well, I see out of this place, that the Lord hath his servants here, to whom he is offering that heavenly inheritance; yet so, that they should have their part of this earth also. The Minister hath his part of the earth, and the Lord allows it him; and thou who pinchest the belly of him, the Lord shall pinch thee in things heavenly: the Lord will have an eye to him; beware therefore how thou dealest with them in this life. Then he saith, Give them. What? That that is just, that is, that, that thou hast conditioned with them. Hast thou conditioned for such a hire? keep thy condition: yea there is more, give them, but give them that that is equal: what is that? Have they served thee according to the rule that I prescribed? have they served thee in all things? then be not so straight with them, but give above thy condition made to them, be more liberal and stand not with them in their hire. The Apostle 1. Pet. 2. 18. sets down two properties of a master, Just, and liberal. Compare this with that that went before, when he spoke of the reward of the Lord. There, there was not such a modification, but a kingdom was promised: but turning to the duty of masters, he modifies a stipend: he bids not give all his inheritance, but give him that that is just and equal, that is, a part of it, according to their labour and condition, and that liberally, without niggardliness. This imports something. This lets thee see a great difference betwixt God and man, in rewarding. The thing that man will give thee is but a hire, a thing measured: but the thing the Lord gives, is not modefied nor measured to thee: it is an inheritance: and all that is gotten here, is but an earnest penny of thy reward. Of this followeth another difference. The thing thou gettest of thy master, it is a debt to thee; thou merits it at his hand: but when thou comest to God, there is no debt there; and thy doing is no merit, but a thing given of benevolence. It hath pleased God to give thee a reward, and so to give it by no debt; go thy way with thy merits: for if thou stick to them thou shalt get no merit, but hell: Gods giving to thee of any thing is of favour. Now to end briefly: To move the masters to their duty, he adds to an argument, Knowing that ye also have a Lord in the heavens. What follows on this? There is something suppressed, to wit, a Lord in the heavens, who if you give that, that is just and equal, shall give you that, that is just and equal: he will do justice both to you and them; he will make all odds even: there is no respect of persons with him. This is the office of the Lord, to make all odds even; never soul shall receive wrong at his hands, but when thou gets punishment, thou gets thy due, punishment pertains to thee, etc. The thing that I mark is this: It is the Lord that makes masters, and that makes this inequality; that gives this preferment; that raiseth up and casteth down. When Adam was created, was there any preferment? No: as the Lord doth this, so the eye of that great Lord is never off him whom he hath preferred. Hath he made thee a Lord? or hath he raised thee to any preferment? his eye is upon thee, and as his eye is upon thee, so he stands above thee with mercy in the one hand, and judgement and vengeance in the other. And the greater thou be, the greater mercy and judgement is above thee. No, thy hand is not so ready to take vengeance of thy servant, as his hand is ready to revenge the wrong. And thy vengeance and his differs in this: thine is wrong; but his is never wrong, but all is right he doth. But yet brethren, to weigh the words, Knowing (saith he) there is the first word. The light of knowledge is the ground of duty. Light of knowledge ground of duty. What can a blind body do that sees nothing, if he were a King, a judge and a Master? The light then of knowledge is the ground of duty; as ignorance is the ground of all evil doing. Knowing. What? That ye also have. Then the masters that did not their duty, they misunderstood the thing they had, and men know not that they have if it were but this, we have a God, yet they know him not. The next word is, Ye have a Lord. It is the ignorance of the Lord, that makes men misknow their duty: their eye is ever beneath, the eye of the King is upon the subject, but it is a rare grace to get an eye to look to the Lord that is above him, and therefore he thinks he hath no more ado, but with the poor subjects; and so he cannot do his duty aright. Where is this Lord? In the heaven. Thou art in the earth though thou wert a King; but thy Lord is above thee, thou art far beneath him: and therefore the judgement and stroke that must fall from him, must be sad and heavy, because it is far fetched. The furthest stroke thou canst bring will be from thy Crown; but what is that to the stroke of God, fetched from the high heavens, yea from above God's stroke all heavens, that must be a very sore stroke, beware of it; for if it light on thee thou shalt never rise again. The last word also makes a comparison betwixt the Lord and the servants: you have a Lord as they have; as they are servants, so are ye likewise servants, yea to a greater Lord. Yea the more high the Lord is above you in comparison, ye are the lower servants than the sweeper of your house is: Note. if ye were a King, the very dust is greater in comparison than thou art. Thou canst not make a pickle of dust. Would to God Kings and Lords knew this. Abraham knew it, when he said, What am I but dust and ashes? Gen. 18. 27. Now then, to make the masters to do their duty, he brings them down under the feet of the Lord of heaven: he brings thee out of thy chair; he hurls the King out of his throne. It teacheth us that there will be no duty gotten of superiors, except thou be first humbled under thy God. If thou be not humbled under God, thou wilt not, nor canst not do thy duty. Lastly, I see a different dealing in the Apostle, when he deals with servants he Note well. doth it comfortably: but coming to Lords and Masters, he draws up their head to see that there is a judge sitting above them: this is another manner of dealing. So mark his discretion: having to do with sundry estates and persons, he useth sundry arguments. Our folk may not abide this form of dealing; who bade him (say they) threaten Lords, and Kings? speak to the Commons and poor people. Well, well, let not the mouth of the Gospel be closed, which speaks sometimes comfortably, and sometimes boisterously, and lets men see an angry God, and all to their salvation. Further, I perceive this: all Superiors would be threatened; Masters would be threatened, Princes would be threatened; and the higher, the greater matter of threatening. For such is the nature of men, they cannot bear superiority: make thee a King, thou shalt be a slave to thy affections. So it is profitable to them to be threatened, that they may keep them within the bounds of their duty. And I say, they that would ever give them fair words, they are but flatterers; and if they would have them wracked or undone, let them ever speak fair to them. Therefore let the Gospel have it own freedom. Bind men as ye will, but bind not the word: if thou bind the Gospel, O the band thou shalt find in that day! Let every man be contained within a duty to other, that we may be partakers of the eternal kingdom, where there is only true liberty in jesus Christ. To whom with the Father and the holy Spirit, be all honour and glory now and for ever, Amen. THE XXXV. LECTURE UPON THE EPISTLE OF PAUL TO THE Colossians. COLOS. Chap. 4. vers. 2. 3. 4. 2 Continue in prayer, & watch in the same with thank sgiving; 3 Praying for us, that God may open unto us the door of utterance, to speak the mystery of Christ, wherefore I am also in bands, 4 That I may utter it as it becometh me to speak. WE heard brethren the last day (as God gave the grace) certain special precepts of manners that were directed to particular estates of men, as to Husbands, and Wives; Parents, and Children; Masters, and Servants: now in this text, we return to the general exhortations, that generally concerns every estate in this world, whereof the first set down here, is concerning prayer, which is a common duty, that every one that is borne oweth to God in jesus Christ. To come to the words. Continue in prayer, be instant in Prayer a common duty. prayer, pray continually, all is one thing. To speak of prayer, because it is a common place, I will not insist; but only so far as the text will furnish me: for the matter is ample, and therefore I will bond me within the text. As for the causes and necessity of prayer, I need not to speak much, ye know the Lord gives a commandment that we should pray, and that in the name of jesus Christ; and if there were no more but this, it is a Motives to prayer. cause sufficient to move thee to pray: The Lord commands thee. But there is more, to wit, a promise, the Lord hath promised 1. Charge. 2. Promise. to every one that prayeth in faith, Ask, and ye shall receive, Luk. 11. etc. this promise may allure the heart of every one to pray. There is yet more, who is he that feels not the necessity 3. Necessity. and wants that be in every one of us, so long as we live? who is he that hath so much that he needs no more? Yea though he were a Monarch, hath he such sufficiency that he needs not to seek more at God? Besides this, there be such riches, plenty, and abundance in God, through jesus Christ, that it is able to fill up all the wants that be in us. Therefore the very 4. God's riches. riches that be in him, should drive us to desire a portion of that fullness which is in him. But (brethren) to leave this, and to come to the words. If there were no more but this, that we are commanded to pray, it is a sufficient argument, to every one to assure them, that there is no merit in us. We deserve nothing of God; but all that we get we get it of free mercy and grace, and that in jesus Christ. If thou come on with a deserving, and a merit of thy righteousness, thou shalt never get mercy: I seclude thee from God: for what is praying, but begging? not of worthiness, but of the mercy of God in jesus Christ. And when thou hast done all, say, fie on my works, and ask mercy for that blood of jesus Christ's sake. In the text there be two qualities of prayer set down. The first is an instantnes without tiring. The second, is watchfulness. Two things in prayer: first, constancy: secondly, watchfulness. For he who prayeth should not be a sleeper, but watchful both night and day. To come then to the first, he saith, Be instant, persever, continue, all is one thing. The thing that he requires is perseverance, ardentnes, continuance. I need not to insist upon the causes of this. Needest thou not continually? Findest thou not that there is not an hour, wherein thou wantest not either things heavenly or earthly? (if thou wantest not earthly, indeed it may be that thou knowest not the want of heavenly things; but woe is that soul that findeth not the want of heavenly food) and so if thou needest continually, why should not thy prayer be continual? for it is prayer that supplies that want. Moreover, there is none of you but ye find this by experience: God will not hear a man at the first; but (cry as thou wilt) he will not seem to hear, he will seem to have a Luk. 18. 1. 2. 3 deaf ear, and all to this end, that thou shouldest persevere in prayer. For he hath pleasure to try thy patience, faith, and prayer, which is the best exercise. And so supposing that thou get not that that thou askest; yet if thou get perseverance, Perseverance. Whatsoever thou gettest without prayer is but stolen, and an argument of wrath. thou gettest a greater gift, then if thou hadst that, that thou askedst at the first: yea, if thou get all the world without prayer (for all is given in wrath) if he should advance thee to a kingdom, it is but a bait to thy damnation, except thou get a heart to pray and to continue in prayer. Of all graces, a spiritual grace is best: a little bit of regeneration is better than all the kingdoms in the earth: howbeit thou set light by it now; yet when thou art driven to the utmost point, or at the last gasp, thou wouldst give all the world to have a bit of it. There is the first quality in prayer, perseverance. The second is watchfulness, watching in it. Watchfulness is fervency in prayer, when not the body only, but when the soul and all the affections are waking and bend to heaven: when the Spirit is instant with God in jesus Christ. It is opposed to this coldness that overgoes us all. Our prayer is in sleeping, and when we are sleeping we are praying; and so comes out a cold prayer out of a cold heart, and it is opposed to this sluggishness and deadness in prayer, with yawning and gaping, half sleeping, and half waking. Alas, our necessity requires another earnestness, it stands us in the losing of heaven, and shutting of us in hell and damnation. The devil stands to catch us (if we could see our danger) and when thou thinkest thou art most sure, he is busiest about thee: if thou knew this, thou wouldst watch better, and wouldst seek more fervently to God to keep thee. But alas all are so blinded, and all are so syeled up, that the greatest part are lead to damnation blindfolded. So he that can get this watchfulness, hath gotten a great grace, and the more thy spirit is intended, the nearer is A good note of watchfulness in prayer. God to thee: for it is his presence that wakens thee. There is nothing that likes him better, than an earnestness in seeking these heavenly matters. The Lord grant we may feel these things; for it is no small matter to have this sense. With prayer he joins thanksgiving: whereby he teacheth us, that the present necessity should not move us so to seek present help, and supply at God, that in the mean time we forget the old benefits: in praying with tears for a new benefit, remember the old, and thank him for it. And if thou get any new thing, yea, if it be but a mouthful of meat, never forget to thank him for it: for it is of mercy thou hast it, and not of thy heritage, and Charters. And if thou have it in thy possession, yea if thou hadst it in thy hand, and on thy board, and in thy mouth, ask it of God and desire a blessing to it: otherwise thou hast it with the curse of God. It is the sweetest exercise in the world to be ever praying and thanking God, if it were but for a * A course eaten cake. grey bannocke, and drink of cold water: for that body that doth this, hath greater joy, than any in the world with their most dainty dishes. Again, howbeit thou get not, quarrel not with him, but thank him for all that: for if he give thee ferventness with this delay, thou gettest a special grace, thou shouldest thank him for it. Paul writing to the Philippians, chap. 4. vers. 6. 7. teacheth thee that when thou castest thy care on God, thou shalt get peace in thy soul: yea supposing thou sought for life and got it not, yet thank him: for thou shalt get joy and peace in thy soul, and in it thou shalt end. So what wantest thou? why shouldest thou quarrel with him? Therefore ever pray, and give thanks to God. To go to the next verse (for I will not insist in the generals) Praying for us also: That is, for me Paul. So in particular he sets down that person, for whom especially he would have them pouring out their prayers, and he recommends himself to their prayers. He doth this not only here, but in the Epistle to the Ephesians, chap. 6. 18. 19 also, and in other places. Paul the chosen vessel of God, a man who had such a presence of God, that was so familiar with God in his prayer, whose calling was to pray for others, as in the first chapter of the same Epistle is manifest: this man endued with such graces, yet notwithstanding all these graces, he is earnest to desire the Colossians, who were but newly entered into Christianity, who in knowledge were nothing like to him; in * Familiarity. homeliness with God, were nothing like in comparison of him, to interpose their prayers for him to God. Well brethren, mark in job. 22. 21. Paul a notable example of modesty (for all the graces he Modesty in Pastors. had) to Pastors, though they were beautified with never so many and fair graces; yet they should beg the prayers of the meanest in their flock: and also mark in the Colossians an example to all people of their mutual duty they own to their Pastor, to pray for him: for as he is bound to pray for you; so ye are bound to pray for him, and in general every one to pray for another, I for thee, and thou for me. The prayer of the simplest member may help the head. The toe may help the head: that is, the poorest in the world endued with grace in jesus, may help the greatest, and him who hath most gifts of God: for there be none, but they have access to the throne of grace. It is true, one hath gotten a greater grace than another; yet all are made Priests: through the priesthood of Christ, all have that kingly priesthood. And therefore there is none, but by virtue of that calling, they have that access to God to come and make intercession for themselves and others, though it were the poorest for the greatest; yea though it were for the King, that will not know him in the gate, yet he hath access to God, and his prayer will be available: for it 1. Pet. 2. 9 is impossible that that calling of the Priesthood can be uneffectual. So every one of us may benefit another, and we are bound thus to do by virtue of that common calling to the Priesthood in Christ. Pray for me (saith he) also. This is to be noted, that he saith, pray together, by which he means the order to be observed in prayer. Pray first for yourself, and then Order in prayer. remember me: forget not thyself, for I assure thee, he who forgets himself, will forget his neighbour, and thou that canst not pray for thyself, canst not pray for me, nor no other. A profane man or woman like Esau, that will sell their birthright, and care not for their salvation, cannot have care of the salvation of another. He who is unprofitable to himself, to whom can he be profitable? Therefore seek not the prayers of profane persons. Paul saith in the first Epistle to the Corinth's, chap. 9 vers. 27. I bring my body into subjection, lest by any means after that I have preached to other, I myself should be reproved. If I shall preach to others, and be a reprobate myself, what shall it avail me? It may well do them good, to whom I preach: but if I be a profane man and a reprobate, my preaching shall not help me: if I have no care for my own salvation, the care for others avails not: and therefore crave not the prayer of that body, that cannot be careful of himself. What is the subject of this prayer for him? He prescribes the subject of their prayer for him: Pray for me, that the door of utterance may be opened unto me: there is the subject. In a word generally, the effect of the prayer they should make for him is, that his mouth might be opened, to utter the Gospel with liberty. The greatest grace of a Pastor, is liberty to utter this grace in jesus Christ: A free heart and mouth, this is the greatest of all graces. Paul accounted not so much of the gift of wonders, to heal the blind, and the lame, as he did of this fair Utterance. grace of a free mouth and heart to utter the Gospel. No such thing writes he to them, as pray for me that I may work wonders: pray for me, that I may shake off these bands, wherein I lie: he directs no such thing to them, but pray that an open door of utterance may be permitted to me for the uttering of the Gospel. Of the which mark this: It was a hard thing to Paul to get liberty in bands to preach the Gospel. It is easy in calmness to preach with liberty, but when we are bound with bands it is hard to get liberty. And the word shows that Door of utterance. it is as hard, as to break through a door closed up. And therefore it is not for nought that he desires their prayers, that God would open the door to utter this glorious mystery of the Gospel. As if he would say, your prayers should be at all times for them that are set over you; but specially when they are lying in bands. Say therefore to the Lord, howbeit Lord, he be bound in prison, yet let his heart and mouth be free to utter thy glorious Gospel, that word of life. Again note, howbeit he was in bands at Rome where he died; yet the subject of the prayer he craves, is not that I may be relieved, but that the word of God be not bound; but that my tongue may be loosed to utter the mystery of the Gospel. This is a lesson to Pastors: if thou wert lying bound, be more careful of the Gospel that is committed to thee, then of thy bands, or of thyself. First, that it be kept in freedom, give all that thou hast ere that liberty be impaired: be bound and bound again ere through thy default the word be bound: when thou art in bonds, be not so careful of thy bands, though it were in fire, as of this liberty. The Martyrs remembered this well. So the preciousest thing to thee in the world should be the liberty of the Gospel. This should be most regarded by Kings and Pastors, that the word of God be not bound. Bind what ye will, but bind not the Gospel in pain of thy life: thou shalt be bound, that binds it. Pray for me also (saith he) that God might open a door of utterance. He saith not, that the Emperor should open my mouth, but that God that hath committed this mystery to me, he might give me this liberty. The lesson is plain: it is only God that opens a man's mouth to deliver the Gospel with freedom; and if he do it, all the Kings of the earth will not close it. When thou hast cut out the tongue of a man, the liberty shall abide in the heart of him: so all the world cannot close it. Again, if God close the mouth and take away this freedom, all the world cannot open it again. Learn this. For if our liberty depended on men, our mouths should be soon closed, but it depends on God: so that when the person is bound, hand and foot, the greater shall be the liberty of the man in the uttering of the Gospel, and so it is but vanity to strive with God. To go forward. That God might open. What? the prison door? No, no such thing, he careth not for it: he took more care of his mouth opening. Open the door of my mouth, saith he: for brethren, it is better to lie in bands with an open mouth to utter the Gospel, than it is to be a freeman in the forest, lose and living with a close mouth, and not to speak with freedom of the Gospel. Woe is that Minister that is set free by man, and then hath his mouth bound. No, make not that choice; choose rather to be bound in the body, then to have thy mouth bound. And experience teacheth, that there is more joy in a man's heart, having freedom to speak the Gospel himself being bound, then there is in his heart that hath his mouth bound and his body free. And it is better for the people to have a Minister bound, that is free in the liberty of the Gospel to utter it, then to have him lose and dumb: for God never opened a man's mouth in vain; for of necessity he will open the heart of some of the hearers, as the heart of Lydia was opened, Act. 16. 14. So it was never in vain that the Lord opened the mouth of the Apostle. To go forward, That God should open the door of utterance. Whereto? That I may speak. It is a great grace to speak: And what? The best thing that ever was: Speak the mystery of Christ. I will not insist to speak largely what this word mystery means: In a word, it is a precious thing hid up; so that it cannot be seen by nature. It is jesus Christ; and therefore it is called the mystery of jesus Christ, folded up from the eyes of men. It is the unsearchable riches of jesus Christ hide up. It is that wisdom of God (as it is said in the first Epistle to the Corinth's chap. 2. vers. 17.) which he hath appointed for the glory of man, and in time he hath unfolded it. It is nothing else, but this evangel of Christ, and all his graces which were hid up, till he came. The very name of itself is glorious. It contains an argument to move them to pray for him, that his mouth might be opened, and to have such a liberty to utter the Gospel, as he craves. If there were no more but the name of mystery, it is an argument sufficient enough for thee to pray for that man to whom it is committed, that he may utter it with liberty: for it is great pity by any means to restrain the liberty of it; for this is to hide the light of God. It is a glorious thing, and therefore I say it shall not be without a judgement, if thou restrain it: for as the liberty convaieth a joy to the hearers; so the binding of it is grievous to them. Men in this land have made a mean to restrain it: but have ye not seen the judgement? Alas, will not examples terrify thee, to put out thy hand to restrain the Gospel? No, I assure thee, whosoever will do it, a judgement shall overtake them. For the which I am bound. As if he would say: If I be bound for it, it is easy for thee to pray for it: how canst thou deny it? For thou that canst not pray for the liberty of the Gospel, thou canst not suffer for it. I might speak in this place of them that cannot give a good word for the Gospel: let be to pray for the liberty of it. Well, I will leave them to their own judge. But I say, if there were no more but this suffering of the affliction of Pastors, and other zealous Christians, and this suffering of the Gospel under the which it lies this day; these same things testify plainly the worthiness of the matter, of the power, virtue and glory of the Gospel: for if there were not a power in this mystery that upholds men in affliction for it, they would not abide a moment in their affliction: and if there were not a power and a glory to overshadow the shame of the Gospel, all the world would not make a man suffer for it. So if there were no other argument but this, it is sufficient to tell thee, it is the power of God that upholds this Gospel, and they that suffer for it. In the last verse, he makes plain the thing he said; he declares what a speaking this is. That I may make it manifest, that is, that I may open it, and unfold it as a piece of cloth. Take this mystery, in the which Christ and his riches is enclosed, lay it open, and let the world see it clearly. As to the speaking of it: Moses spoke of it, but he left it folded up. Then the Prophets spoke of it, but they unfolded it not; for they could not do it, because Christ was not yet come in the flesh. Then come the Apostles, when Christ is crucified, and they open it, and as it is said in the Ephesians chap. 3. They evangelize. They A mystery. make manifest the coming of Christ and his mystery. In a word, that, which was a mystery of old, they make an evangel of it, and the mystery and the evangel is one in effect: for the mystery is nothing else but a closed evangel; and the evangel is the mystery opened up. Then the lesson is: wherein stands the speaking of the mystery of Christ? To wit, in opening up of it. And therefore who ever thou be, that takes upon thee to speak of this mystery, look thou be skilful to handle it, that is, that thou canst unfold it rightly, to let the world see jesus Christ, that was so long hid up. Let them see Christ crucified and glorified: look that thou canst speak with the demonstration of a spiritual power, with evidence of the spirit, to make it plain to the world; and take jesus Christ and paint The preaching of the Gospel the unfolding of a mystery. him out to the eye of the people, and let them see him glorified in the heaven, and that life flowing out of his blood. If thou involve it when thou shouldest lay it abroad, woe is thee: hold thy tongue and speak not of him. Alas, than Ministers have need to take heed to themselves. This Gospel would not be handled with unwashen hands. The last words are, As it becometh me to speak, or as it is in the own language, as it behoveth me of necessity, whereby he means, that there was a necessity imposed upon him: as in the first Epistle to the Corinth's, chap. 9 16. and there he saith, Woe is me if I preach not the Gospel; in this place he means that same necessity. Then briefly, the Apostle here acknowledgeth a necessity imposed upon him to utter the Gospel of Christ. The lesson is easy, weigh the estate of Pastors and Ministers. In a word, there is not a Pastor nor Minister, that takes in hand to utter Christ, but there is a necessity laid on his neck (as an ox yoked in a plough, and all the Kings of the earth shall not take it off) to utter the Gospel with liberty: To hide nothing of the mystery, not to impair it a whit, what ever the Lord requires in the Gospel, in pain of thy life see thou impair it not. If the Emperors of the world should lay an other yoke on thee, say with Paul, Woe is me if I preach not. In deed thou, who wouldst close the mouth of a Pastor, if thou couldst free him of the necessity and yoke that God hath laid on him, thou wouldst do something: but woe to thee that wouldst lay on thy yoke with the yoke of God Wilt thou the poor man's perishing? Lay on him what thou wilt, thou shalt not relieve him of the yoke of god, and woe to that Minister that conceals aught of the truth of God, for the pleasure of man! Will not men consider this necessity? No, all the world shall not (with God's grace) make me cast off this yoke; yea, if it come to practise, ye shall find men, who will be content to die for this. Woe to thee, who will impair a jot of the Gospel! Thou dishonourest God and his Gospel. Therefore the Lord give us grace to suffer all extremity, and death itself, ere ever we impair a jot of this Gospel. The Lord work this for Christ's sake: for his yoke is sweet and easy to be borne. Now to the Father, Son and holy Spirit be all praise, and honour, Amen. THE XXXVI. LECTURE UPON THE EPISTLE OF PAUL to the Colossians. COLOS. Chap. 4. vers. 5. 5 Walk wisely towards them that are without, and redeem the season. Having spoken (brethren) of the particular admonitions that were given by the Apostle to particular estates of men and women, especially dwelling in one family and household: we returned again to the general exhortation, pertaining to men and women of all estates, high and low; poor and rich; Princes and subjects; masters and servants; and to all alike. The first general we heard the last day, and entreated of it as God gave the grace: it was an exhortation to prayer and perseverance in prayer. It is not enough to pray, but thou must persevere in prayer: be ardent and earnest in it night and day: for so thou hast need to do if thou consider thy wants. Unto perseverance in prayer, he joineth watchfulness; which is nothing else but ferventness and earnestness to pray with an ardent desire; otherwise thou scornest him, if thou deal with him for fashion; and thou scorner Prayer. wilt be met with, and shalt find thy prayer to be but foolishness. Eccles. 2. 17. Then when he hath done this in general, he comes in special to himself, and desires them to pray together for him among the rest; considering that there was none that needed more than he, because he was lying in bands for the Gospel: and therefore had an impediment to utter with liberty that mystery of jesus Christ, which is nothing else but the Gospel hide up in a mystery, to the consolation and salvation of the world. Now to come to the text, here followeth the second general exhortation, and it is to walk, but with wisdom: so in a word it is an exhortation to use wisdom in their actions, and proceed whatsoever. For what avails it to do aught, except it be done wisely? But to weigh the words as the Lord will give grace. Walk (saith he) You shall find this oft recommended, you are never bidden sleep, or sit idle, but ever walking: walk. occupation, business, doing is recommended. This Christian calling that we have in Christ jesus, it is not to sit idle, to be sluggish, to sleep and slumber, to sit, to lie and to stand still in one place; but it is to walk, to go, to be on your journey. We are pilgrims, and a pilgrim would ever be on his feet; and if he rest, it would be shortly and speedily dispatched, and ever to the journey. Our calling is to occupation, and labouring here, but thou shalt cease from thy labour after this life. To whom is this promise made to cease from your labour? but to those who are diligently and earnestly occupied here in the vineyard of the Lord, ever taking heed to their ways, that they offend not the great God of heaven: and therefore thou shouldest labour if thou wouldst rest after this life. And I say (brethren) a true Christian is not a sluggard or The true Christian labours in a lawful calling. an idle body, but a doing man, and of all sorts of men he is the most active. Take the example of the Apostle, he said not only that he walked with a slow pace, reposing himself in this world, but he ran as a man in a race, the first Epistle Cor. 9 chap. with great speed, and in that race he ran so fast, that he looked not behind him, to look over his shoulder, he took no time, but his eye was still on the mark: for standing in the race is the loss of time. Therefore sit not down to count what thou hast done, but over thy shoulder with it, and still go forward. Well (saith he) walk, be occupied, be doing, it is not enough to be doing every way, for it were better for some to be idle when they are doing. The greater part runs to mischief, and are doing wickedly. How should they walk? Wisely. In the Epistle to the Ephesians fift chapter, he expresseth this in more words, Walk (saith he) circumspectly, considerately, diligently, not as fools, but as wise men: these are his words, then walking is commended. But how? with wisdom. The Lord gives wisdom to men: yea, walk so circumspectly, that thou take heed to each footstep, when thou lifts thy foot take heed where thou sets it: The life of a Christian is so precise: therefore look about thee; for the world looks upon thee. Thou walkest in the light, walk then in a comely manner. Finally, in thy walking walk so wisely, that thou let pass no circumstance neither of time, place, nor person; but have an eye to all, even to all. Then to give you the lesson: Our honourable calling is to labour, walking and occupation, but with all wisdom, consideration and discretion; and a Christian man or woman must be wise as they are laborious. They must not be fools, rushing and rumbling, running headlong to every thing without taking any regard, which is a shaming of themselves oftentimes. Thou must not walk so: this is common to every Christian, but especially to those whom God hath set over others it chief appertains; I mean the ministers: they must be most circumspect. The eyes of the world are upon them; they are upon the mountain, nothing can escape them; but all is marked: therefore this wisdom is specially required of them. Paul in the second Epistle to Timothy chap. 2. he Ministers must pray they may walk circumspectly. saith, consider these things, then with a prayer he saith, The Lord give thee wisdom in all things. The Lord give a Minister wisdom in all things: for there was never more need then there is now. And jesus Christ saith, Be prudent and wise like Serpents, and simple like doves. So this wisdom that he craves is not the wisdom of this false double world, but wisdom that is in the simplicity of the heart. The Lord save us from the wisdom of these politic heads; it is not that wisdom Serpentine wisdom with simplicity. that the Lord commends to us. The Lord shall justify our wisdom, when their wisdom shall be counted false policy in that great day. Would ye have example of both these wisdoms, of the wisdom of the Serpent, and of the wisdom of simplicity like the Dove? To make that plain, I shall let you see both in the 23. of the Acts. Paul is accused, he is standing before Ananias the high Priest, making his defence: The first word he utters, he saith, In all good conscience I have served my God to this day. This is the preface, here appears not the wisdom of Serpents, but the simplicity of a dove, laying out before them that life he had led in a good conscience before God. We must follow him, and must in all delations and accusations stand up and protest before that God that seethe all, that in a good conscience we have striven in all things to seek the glory of God and his service. Then Ananias hearing this protestation, he commands to strike the man on the mouth. Alas, the world cannot abide to hear that the servant of God keeps a good conscience! Then he saith, O whited wall, the time 1 The simplicity of a dove in Paul. will come when the Lord shall strike thee: so the Apostle stands stiff in defence of his good conscience before God, and will not hold his tongue of that, but foretells to Ananias the judgement that was to come upon him. Well, should we hold our tongues here? No brethren, so long as the Lord opens our mouths to speak, I say, we were traitors above all traitors to King, Church, and Country, if we foretold not that heavy judgement that shall follow upon such proceed; nay, if we should hold our tongue, the earth, and the walls shall cry out that a judgement shall come upon sinners. Then hitherto he hath uttered his simplicity, and foolish simplicity, as they 2 The wisdom of a Serpent in Paul. esteemed it. The forest enemies that then pursued him were the pharisees and Sadduces: then the Lord gives him the wisdom of a Serpent, and he shows that he is a Pharisie, and the son of a Pharisie, and that he was brought there in judgement for the hopes sake he had of the resurrection of the dead, and in this he speaks no lie, but speaks the truth, as it was. The pharisees hearing that, they fell by the ears with the Sadduces, and so he escapes. The Lord give us this wisdom and simplicity in the like danger. Walk wisely. In the Epistle to the Ephesians chap. 5. vers. 15. he desires this wisdom, and he makes it to be the understanding of the will of God. Wisdom then what is it? The understanding of Gods will. The wise man what is he? He that understands Wisdom what it is. God's will, the rule of our actions. What is our own will? Nothing but crooked, and backward, and makes an overthwart and backward action: but Gods will is strait, and makes all our actions that are done after his will, strait and even. Who is the wise man? not he that follows his own will, wit and reason, but he who in all his doings follows the rule of God's will, and renounceth his own reason. Take thy reason and thy will and bind them, and either conform them to the will of God, or else they shall carry thee to damnation, Natural reason and will. and thou who wouldst be wise, be a fool. There was never man that followed his own wit and will from the first to the last, but in the end (howbeit it was plausible for the time) he hath lamented miserably, and hath found that he hath run without a rule or mark, and that he was a fool. Nay, if thou follow thine own will, it shall miscarry thee, and thou shalt find that thou hast wrestled with thine own shadow, and it shall disappoint thee of thy proceed. Would to God that men could consider this. To go forward: Walk wisely. Toward whom? Toward them that are without, that is, without that body of jesus Christ, that are strangers from that fold, such as were the Gentiles in those days: for all the Colossians were not converted at that Eph. 2. 12 time. This is the estate of this world, there are some within and domestickes in the house of God, through jesus Christ; and there are some without, as strangers that want the faith of jesus as yet. This is the division of the whole world. For the Church of God is compared to a city that is placed in the midst of a naughty and crooked generation: within this The Church like a city. are the faithful, at the least they that profess the faith; without are the faithless. They that are within, are as many lights holding out the light of life; and they that are without, are in darkness, without Christ; aliens from the Commonwealth of Israel, without the life of God, yea, without God. This is their misery. Woe is them that are without! Now wisdom should be used in respect of both, but especially in respect of the strangers, and that for sundry causes: First, in respect of the enemies themselves, that we give not them just offence to abide out of the Church: for who delights to see men keep away from Christ? And I protest, I wish that those men that have gone back, that they creep in again into the Church of God. Our walking with wisdom should be, that we give them not just offence to keep back. Next, it should be in respect of ourselves: Thou that hast ado with profane men, beware of thyself; forthou that wilt eat and drink with them, and make merchandise with them, to speak with them, I will assure thee they are able to make thee profane. Beware then, there are some that care not what company they haunt: Company. well, knows thou of what metal thou art? thy body is no more ready to receive the pestilence, and to be infected with Note. it, than thy soul is to receive the pestilence of idolatry and sin. Woe worth evil company, as many have said at the place of their execution. Be not deceived (saith the Apostle) evil speeches corrupt good manners, 1. Epistle to the Corinthians chap. 15. vers. 33. T he third is in respect of this Gospel, that the enemy that is ready to blaspeme the Gospel, get no occasion to speak evil of it, that should be our chief respect. Make much of this glorious Gospel, account of the mystery of jesus Christ, esteem it the most precious pearl that ever was. For I shall tell you what they are doing, thy eye is not so upon others, as their eye is upon thee to mark thy doings, seeking occasion to disgrace thee, and through thy sides to smite Christ in blaspheming his Gospel. To go forward: This wisdom here commended stands especially in taking opportunity of well doing, when it is offered. And therefore the Apostle makes mention of this circumstance, that he that would be wise should take the opportunity. He is never to be accounted wise, who when God offers the occasion, misseth the opportunity; and he is the wise man that takes the opportunity when it is offered. For the Lord in that counsel, as he hath ordained things to be done, so he hath prescribed the opportunity and time when each thing should be done. Nay, if it were but a straw or a hair to fall to the ground, he hath appointed the time of it. Behold the providence of God, for as he hath ordained the action, so hath he prescribed the time of the action in such sort, that if men lose the time to do well and speak well, they shall lose Take time when it is offered. their turn: for let time go by thee, then adieu, thou shalt never lay hold of it again. Time is painted with a bald hinder part of the head: thou canst not draw it back again: All the Kings of the world have no power to bring time once passed back again. The worldly wise men consider this, when opportunity is offered, O how they will take hold of occasion! and will condemn themselves if they let it slip. If this be the wisdom of the world, what should be our wisdom? for this hour, wherein I am speaking, is the acceptable time, wherein jesus Christ is offered. It is the day of grace, and so long as you hear this salvation, understand it. It is the time of grace, therefore lay hold of this time, let not an hour escape you; and when thou hearest this Gospel, take hold of grace, and let thy prayer be ardent. Mercy is offered, Lord give me the hand to receive mercy. Now (brethren) this day is passing, it is going, so they who would be saved, let them take hold of grace this day: for it will not always be with you. And be assured, when it shall go away, many shall perish; and if it go away, many in Scotland shall go to hell. Therefore foreslow not your time, apprehend grace while it may be had. Now brethren, it is hard to get this season; for it is said in the Epistle to the Ephes. chap. 5. vers. 16. that the days are evil, and evil days will stand up betwixt thee and this time of grace, therefore (saith he) redeem the time. It will not come to thy hand, but many impediments shall stand up betwixt thee and it; yea death itself: therefore thou must redeem it. The word is borrowed from Merchants, who when they see opportunity of merchandise, they will go speedily to it, and let all other things go, to get their gains of it: Even so a good Christian man and woman, when they see occasion of well doing, they must hazard and if it were their life, to get a grip of that occasion. And I say rather than we should lose this occasion of the Gospel, if it were to the loss of our life, we should not be slothful in it. What should we lose thereby? nay nothing, but we shall be restored a thousand fold. So the good Christian will be busy and vigilant to redeem the time, and will buy the first occasion to do well, because it is not at his hands. Paul saith, there is a door opened to me, etc. but there be many impediments: so if thou be a merchant in Christ's cause, thou shalt never repent thee, buy the occasion to glorify God, if it were with thy life. This lieth not in the hand of flesh and blood, but it must come of God. Paul saith, be partakers of afflictions, etc. And seeing it lieth not in thy hand to buy this occasion, but that it must come of God, therefore be earnest to seek power of him. Now the Lord strengthen us in these dangerous days, and grant us grace to keep this time and occasion of the Gospel, that we hold up the light of it before the faces of men. Now the Lord hear us for his sons sake jesus Christ, to whom with the Father and holy Ghost, be ascribed, as most due is, all power and praise for ever and ever, Amen. THE XXXVII. LECTURE UPON THE EPISTLE OF PAUL TO THE Colossians. COLOS. Chap. 4. vers. 6. 6 Let your speech be gracious always, and powdered with salt, that ye may know how to answer every man. THis is another general sentence or exhortation (brethren) pertaining, as the former, to all sorts and degrees of men & women in the world, none being so great or so high, that they are to be exempted from it; nor any being so mean or small, as that they can be freed from it: for as God is the common God of all, but specially of them that believe: so do the doctrines that he delivereth commonly concern all, but chief his Saints and servants in this world. So that men may as well reject and cast off God himself, as refuse the doctrines that are delivered in this and such like places. His purpose and drift is, to teach men to take heed to their tongues. And this is not unfitly joined to the former sentence or verse, wherein he admonished them to walk warily, generally towards all, but specially towards them that are without, as well because they knew not how to bear with incircumspection in others, as not having learned that duty of charity, as also because more regard is to be had of gaining them, then of those that be ranged into the Church. And in as much as by the speech or tongue, men bewray their retchlesness and indiscretion, as well as by acts or deeds, he therefore provoketh them even in that respect, to have a special eye to their words, as well as to their works. So that it may seem, in some sort to, to be an illustration of the general by some particulars. Whatsoever it be this is certain, he would have us to be wary, that we give no offence to others, nor bewray inconsideration in ourselves, by our words, but rather, that we should manifest much goodness in ourselves, and set it out unto others, for their good and God's glory. Now two things are to be considered in this verse: the one is a precept or command, in these words, Let your speech be gracious always, and powdered with salt: by which he giveth us to understand, that it is no arbitrary matter such as we may do or leave undone, as we list, but that it is profitable, yea necessary. The second, is the end that he aimeth at in their obedience, in these words, that ye may know how to answer every man: which is the good of others, as well as their own comfort in the graces they had received, because whatsoever we have received, we have received it for other men's benefit as well as for our own, and therefore should refer it to the fame ends. In the speech that he commendeth unto us, he requireth two properties: first, that it should be gracious, or with a grace, as we say. Secondly, that it should be powdered or seasoned with salt. That speech is or may be justly called gracious, which as in respect of the speaker, proceedeth from some grace that God hath vouchsafed unto him: for howsoever to speak be a natural thing, & as reason hath yielded us conceits to speak of, so nature hath afforded us instruments to speak by, as the tongue, the teeth, the lips and such like, yet to speak the speech that the Apostle commendeth and commandeth unto us in this place, cannot be but by grace from God. And as in regard of the hearer, bringeth with it some grace to them to whom it is directed: which thing the Apostle plainly expresseth, Ephes. 4. vers. 29. Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace to the bearers. By which we learn, that it is no easy thing to speak well, nor easy matter to hear good things and to profit by them. Our nature is backward, both to the one and the other: for as it is a burden to hear a fool speak, meaning by fool a wicked man, because he speaketh nothing but that which is evil; so a natural man, that is to say, a wicked man, can deliver nothing but speak like to himself, because out of the abundance of the heart the mouth speaketh. And therefore me thinketh that the speaker in this case, should pray as the Prophet David doth, that God would set a door before his lips, and guide the tongue of his mouth. And this he ought to do if he be but a common Christian, and speak to his even Christian, because there is matter of corruption in him, that may cause him to overshoot himself or ere he beware, both as in regard of the naughtiness of his mind and mouth generally, and as in respect of the blindness of his heart particularly; yea and that many times when we deliver good things, because in the multitude of words or speech there is transgression, as Solomon saith: And the hearer also should entreat God to boar his ears, and to open his understanding, yea and to incline his heart, that nothing might steal away his affection from that, which so directly concerneth other men's good, God's glory, and his own spiritual comfort: which duty of invocation and prayer, whilst men as in other respect, so in this behalf regard not, it falleth out, that both God is rob of his glory, men of their spiritual good, and themselves of Christian comfort. Nay, I will say more, whilst they do not only neglect this good duty; but imagine as the wicked did in David's time, that their tongues are their own, they will speak, who is Lord over them? or who shall control them? they do not only lose their labour, as water spilled upon the ground, which is pitiful, but increase their disobedience to God, and manifest their want of charity towards men, which is ungodly. And if this be the state of them, that speak not of good things, with an honest heart & to godly edification: what must their condition be, that deliver lewd and wicked things, bewraying not only the uncleanness of their own minds, but at the least enticing, if not corrupting others, to runneriot with them to the self-same excess of sin. And of this sort are those ribaulds and filthy persons, who can never be merry, or think themselves well occupied, till they blaspheme God with their mouths, and strike or curse men with their tongues, I mean the bitter and lewd words they do deliver. But these are to be sharply reproved, and must needs have the dung of their filthiness and corruption cast into their faces. And this must we do (brethren) if either we reverence God, or love his glory, or hate evil, or desire their salvation: and they themselves must be contented to hear it with patience, and to bear it with profit; or else the means used unto them do but increase their sin and their condemnation by means thereof. But the other sort, as not sinning in so high degree, must be otherwise melt withal, namely admonished in the spirit of love, to leave that sin, though it might be as dear and precious to them as their right hand, or their right eye; and to strive by godly communication & words, both to strengthen them that do stand, and to help the weak hearted, and to gain others with whom they have to deal. And if this belongs to every Christian, as his common duty: then how much more doth it concern the public Minister, not only as in regard that he is God's substitute on earth, who propoundeth nothing, save that which is good to edify all, but also in respect that he speaketh, or should speak God's word only, according as S. Peter saith, Let him that speaketh speak as the words of God. And yet the more is the pity, nothing more trifling, nothing more unsound, then that which some take upon them, either as God's ministers, or in steed of them, to deliver in the chair or pulpit. But we will leave them, and proceed in the text. The second thing that he requireth in our speech is, that it should be powdered with salt. These are metaphors or borrowed kinds of speeches, and therefore had need of a good interpretation, both for the cleared and doctrine of them. That the speech should be gracious, which the Apostle had required before, it must of necessity be seasoned with salt, because in a hearers heart, there cannot be effected any grace, but by such speech as is powdered or seasoned. And wherewith must it be seasoned? The Apostle answereth: it must be with salt. The salt wherewith our words must be seasoned, is true sanctity or holiness. Of necessity there must be holiness in the heart, before there can be any salt or savour in the mouth or words. Nay, I will say more, that sanctity must possess all the affections of the heart, or else there will not, there cannot flow from it seasoned speech. Yea this holiness must spread and stretch itself unto all the outward parts and members, and to all the outward actions and operations of the parts and pieces of men's bodies, or else there can be no salt or seasoning of any thing that is said or done. For if the heart be holy, and all the affections thereof sanctified, than the hand shall work, the foot shall walk, the eye shall see, and the tongue shall speak holily. For if the heart be it that setteth the whole man, and every several part of him, on work (as that is so sure and certain, as no man that knoweth no more, than the light of nature can afford him, will or can deny it) than it must needs follow, that according to the frame and disposition thereof, all in the whole and every part of it must be ordered: and if every part follow the disposition of the mind, then doth the mouth also. Which also our Saviour himself signifieth when he saith, that out of the abundance of the heart the mouth speaketh: and S. james expresseth it likewise by a similitude, when he telleth us, that no fountain can send out at one and the self same place or hole, sweet and bitter waters. But yet for the cleared of this point, we must a little look into the nature of salt. It hath two special or chief uses. One to make meat that is savoury, more sweet to be eaten, and better pleasing the palate or taste. The other, to preserve every thing almost, from stinking and corruption. So that first, sanctity is it that maketh speech gracious, delightful, and fit to edification; and therefore meet also and fit to be directed to the ears, yea to the understanding of the hearer. Secondly, it purgeth the very speeches themselves, and preserveth them from all impurity, stinch, rottenness, corruption, etc. whereas otherwise without this sanctity, the speech itself will be in itself filthy and corrupt indeed, and as it were with a certain kind of putrefaction, corrupt the minds of the hearers, which the Apostle expressly forbiddeth, Ephes. 4. 29. Let no corrupt communication proceed out of your mouth. By which we may learn one singular point, and that is this, that as filthy and foolish speech bewrayeth want of true sanctity in him that useth it, or taketh delight in the speaking or hearing of it: so it is one special mean, I mean lack of true holiness, which neither good speeches of good things, are so powerful in him that speaketh them, nor so profitable in them to whom they are directed, as otherwise they might be, if there were true sanctity and holiness in the hearers and speakers, as there ought to be. And that therefore no man should speak to himself or to others, or hear others speak of good things, but that they should strive, first to purge themselves from all filthiness of the flesh and the spirit, and then to fit and fill themselves with all purity and piety, that so there being an analogy and proportion between inward holiness, and outward holy things propounded, the holy and good things of God might be more profitable than they have been. And so we may see one special cause, why good things spoken either in public or in private, profit so smally; no man, neither speaker nor hearer, hath conscience or care to cleanse their hands, or to purge their hearts, but as though that they were clean enough already, if not too clean; or as though their impurity could stand with the holiness of good things, so do we go on. But beware (brethren) of this conceit, for a net is spread, by Satan's malice and our own corruption, to catch our feet fast, and to hold us in sin at their pleasure. But we will pass from this, and proceed in the text, wherein yet one word, contained in this sentence of framing and fashioning our speech, is worthy of animadversion, and that is the adverb always. By which he giveth us plainly to understand, that it is not sufficient for us now and then, or sometimes as we say, to have our talk, communication and speech holy and gracious, for that will but make us more and more without excuse, as having a light raised up in us, to testify against us, that we have seen, and affected for a while the best things, but have in a daily course followed the worst. But we must continually look to ourselves: in so much that when we are to speak, we must either speak holily, and unto the benefit and edification of others, or else speak not at all. For even in this sin there are these degrees. To speak wickedly or filthily, is to corrupt other men, because as the Apostle saith out of the Poet, Euillwords mar good manners: and this is properly indeed to destroy men. But if we be silent we sin not against them that way, though we must answer this to God and men, that we advance not in them the work of grace and goodness. But men are of another mind: they think that if now and then they speak well and holily, they then have for a great while after the greater licence and liberty in profane jestings, filthy and foolish talk, idle and unprofitable words. For which our Saviour himself, and the blessed spirit in the Apostle Paul, will have them to be so far, that Christ telleth us, we shall answer for every idle word; yea the Apostle will have no filthy speech to come out of our mouth, Ephes. 4. 29. And in another place of that Epistle, will not have such things to be so much as once named amongst us, but rather giving of thanks, Ephes. 5. 3. Hitherto for the exhortation or doctrine. Now to come to the end of it, That ye may know how to answer every one. By the word answering, which is but a part of our speech or words, he understandeth all our speech of what sort or nature so ever. Properly in our language, it implieth a question or demand going before, and shaping an answer thereto. But here it is put a part for the whole, and used according to the Hebrew phrase, which many times signifieth to begin and to continue speech, without any occasion ministered thereof by a precedent demand. And so is it that in the latter end of the 11. of Matthew it is said, that jesus answered and said, when yet there went not before any demand or question. But to the point. The meaning of the Apostle is to show, that by continual custom and course of speaking holily and graciously, men attain to spiritual wisdom and discretion, and thereby are enabled fitly and to good purpose, to answer to every one, that should demand his judgement in any thing, specially appertaining to God's religion and his Christian profession. And whereas he saith, every one, we are to see what he meaneth thereby. Men to whom we direct our speech, or with whom we have that way to deal, may be reduced into two sorts. For either they are such as are without, or else they are our brethren, and of the household of faith. And either of these again are of two sorts. The first are either persecutors, or such as are not of so cruel a disposition: with these we must deal in such sort, as if it be possible we may win them to Christ; or at the least, not give them occasion to blaspheme, by our speech: we know, that as their hearts are ready to conceive evil against us and our cause; so upon any surmise or suspicion from us, their mouths will be open to speak evil also. And therefore we should carefully endeavour to avoid all occasions, and to stop their mouths, if we could tell how. On the other side, our brethren are either strong or weak. For the weak, we must take heed that we offend them not in our speech, because Christ saith, Woe be to the man, by whom offence cometh: but rather we must do our best to confirm and strengthen them in the faith, as who, by reason of weakness in themselves, and bad examples in the world, had need to be animated in all well doing. And as for the strong, we must more and more protect them, to mutual comfort, and godly edification, and the rather because he that knoweth any thing, knoweth yet nothing as he ought to know: and none is so forward, but still he had need to be provoked and pricked on. From which rightly known and understood we may learn two things: first, that in all our carriages generally, and particularly in our speeches, we should have good respect, what, when, and where it is that we speak. For if the light of nature have taught men to look to themselves, what they say, and of whom, the grace and work of the spirit should much more not only enlighten us herein, but enable us thereto. Secondly, that if we speak well, there is much power and efficacy in our speech, and that not only as in regard of the hearers heart, to have it affected, either to sanctity and instruction, if our words be pure and holy; or to corruption and naughtiness if they be unsound and unsavoury: but even as in respect of the party speaking, whose mind shall be the better framed to, and the more plenteously endued with spiritual wisdom, if he can walk well and wisely as in this behalf, both respecting the persons with whom he talketh, or to whom he speaketh: and also in expressing his mind, by a good choice of words, both which are powerful means to manifest grace in himself, and to communicate it to others. But our age is every way full of corruption. Some care to speak nothing, but that which is as themselves corrupt. Othersome care not how they utter any thing so they speak a good matter. Othersome have good words, but deliver unwholesome things. And some speak the truth, with such smoothness, that many times it is suspected of falsehood. He that can avoid these extremes, and speak when, where, and what he should, doth not only show that he hath received grace from God, but that he shall have growth in this goodness; because the lips of the righteous will ever be speaking of good things, and in all other mercies from God through jesus Christ: to whom with the holy Spirit, three persons, and but one eternal God, be all glory and praise, with thanks and power both now and for evermore. So be it. THE XXXVIII. LECTURE UPON THE EPISTLE OF PAUL TO THE Colossians. COLOS. Chap. 4. vers. 7. 8. 9 7 Tychicus our beloved brother, and faithful minister, and fellow servant in the Lord, shall make known unto you all my matters: 8 Whom I have sent unto you for this very purpose, that he might know your matters, and might comfort your hearts, 9 With Onesimus a faithful and a beloved brother, who is one of you. Therefore they shall declare unto you all things that are done here. THe Apostle passeth from general matters unto particular things, that is, from those duties which indifferently concerned the whole Church and every particular sound member of it, to such as did belong to himself and others in special. And in these three verses is contained (if you remember it) the third part of the chapter, and the sixth part of the whole Epistle. In which he handleth, both his own private affairs, assuring himself that the Colossians were desirous to know and understand the same, and also testifieth his desire to know and understand how matters went with them. For the better declaration whereof, he had sent some to see in what condition they were, and to certify them also in what condition his business stood. He herein expresseth both his great love and care to them, and also showeth that as he would not have them to believe uncertain rumours and reports touching his own estate: so he would not credit every flying tale, concerning their condition: for fame, as he well knew, and we find by daily experience, increaseth by going; and as men are minded, either in good will or evil will, so they add too and diminish, as they either love or hate. And therefore for the avoiding of these inconveniences, and the more full understanding of the truth in these causes, he sendeth Tychicus, and some other with him, in presence faithfully to relate all things on both sides, that is, both to cause the Colossians to conceive in what case Paul and his affairs were, and to certify the Apostle how things went with the Church there: and more particularly, that by these faithful and honest messengers, he might comfort and confirm the Colossians hearts. The first of these is called Tychicus, who being borne in Asia, willingly accompanied Paul going thither, to preach the Gospel there, as you may read Acts 20. 4. Neither followed he him in that labour of the ministery alone, as a thing very profitable for himself: but even then when Paul was prisoner at Rome for the Gospel, he was with him there, and ministered unto him, and was sent from thence by Paul, as with this Epistle to the Colossians, so with that which he wrote to the Ephesians, as appeareth chap. 6. 21. 22. and also 2. Tim. 4. 10. where he saith that he sent Tychicus to Ephesus. Another of them is named Onesimus, who is the very same that Paul commendeth to Philemon in the epistle he wrote unto him: where we shall find that he was philemon's unthrifty servant, and did run away from his master for some great offence: but yet being touched with conscience for that sin, and unfeignedly turned unto God, even by Paul himself, whilst he was prisoner at Rome, Paul thought it meet upon his unfeigned amendment to commend him to his master again. And he joineth them both together as it were in commission in this cause, that in the mouth of two or three witnesses, all truth concerning causes on both sides, might be established. For further credit whereof also, he doth adorn them with good and gracious titles. And first for Tychicus, to the end that the dignity of the person might procure more authority and credit to his testimony among the Colossians, and from them to the Apostle himself, he describeth him by three titles or adjuncts: but they may be reduced under two sorts or kinds. The one such as is common to all Christians, when he termeth him, beloved brother: the other peculiar to them that travail in the Church causes, as Ministers and such like. And these are two in number: the first is, faithful minister: the second is, fellow servant in the Lord. From all which there are many good instructions afforded unto us: as in the first: that if any man be a true Christian, and therefore our brother, we are bound even in that respect so much the more tenderly to embrace and love him. For, though every one, yea that is not a Christian, must be loved in his measure and manner, because he is the creature of God, and the excellent workmanship of his own hands, and the rather because he is endued in some sort and sense with the image of God, yet there is a special love due to such a sound hearted Christian, as is a member with us of the self-same holy body. Neither indeed, specially in spiritual consideration, is he so much another man differing from us, as one and the self-same with us. For all true Christians are members of one and the self-same body, growing up together with us to the constituting of that blessed body of our Saviour Christ, and to the framing and fashioning, yea making up of that very man, the head whereof is Christ, and the body are all faithful Christians. Concerning which, see what the Spirit saith, Eph. 2. 15. Hitherto for his general or common title. Now he describeth him by his specially calling: in which if we respect Christ, he was his minister and servant, in the work, ministery and preaching of the Gospel, and serving him therein, not in outward show only, or for filthy luere sake, but in all fidelity and sincere uprightness: and therefore he is called in this place not only a minister, but a faithful minister. And if we consider or respect the Apostle, he was his fellow-servant in the Lord, because both the one and the other of them, Paul I mean and Tychicus, did serve the self-same God even the father, and the self-same Lord jesus Christ in the holy ministery, walking in it with all fidelity, as became them that had received grace from God, not only to believe his truth, but to walk in the obedience of it that way especially. And this doth teach us that by example, which the Apostle prescribeth in an other place by precept and rule: Let him that hath an office, attend upon his office, Rom. 12. And again, What is required of stewards (which all God's ministers are) but that they should be found faithful? And Christ saith, Who is a faithful and wise servant? even such a one as his master setteth over his household, to give them their just proportion of meat in due season, Matth. 24. What carelessness, yea what unfaithfulness is there in all callings? yea Ecclesiastical as well as civil? Who thinketh that the place he hath is from God? or that he must render an account unto him? If Magistrates considered this, they would not be so furious and cruel, as many of them are. If Preachers did weigh it, they would not be so cold and careless, so negligent and idle, in the execution of their duties, and in gaining men to God, as commonly they are. I will tell you my mind, there are few found in this function, to whom we may rightly attribute the adjuncts and titles that the Apostle giveth here to Tychicus, that they are faithful ministers, and fellow servants in the Lords work: for fear many times and flattery, bleareth out, if it do not utterly kill, their fidelity and integrity: and corrupt respects, of private profit, honour and such like, maketh them go a way by themselves, and to withdraw from the rest of their brethren. We have too much experience of this in the Courtlike preachers of our kingdom here, and other reformed Churches abroad, taste and smack too much of it, this being one bitter fruit that the Hierarchy hath left behind it amongst us. And thus far for Tychicus and his titles. Now concerning Onesimus, Paul setteth him out and commendeth him to the Colossians, first by his common calling, by which being through faith grafted into Christ, he became a faithful and beloved brother unto him in Christ. The self-same man that is here termed a faithful & beloved brother, is named in the Epistle to Philemon vers. 10. his son whom he begot in his bonds. How can this be? can one man have two titles? Yea well enough, if we consider divers respects and states wherein they are, through God's grace and goodness. Such as the Ministers beget by the Gospel, and bring unto Christ and his Church, they are, as in regard of that work of begetting them in the faith, and may be justly called sons: and this is that which the Apostle saith in the Corinthians, that though they had many teachers, yet they had but one father which was himself, who also had begotten them unto God through the Gospel, 1. Cor. 4. 14. But when that work hath increased in them, and that they are become strong men in Christ, than he doth every where, and so may we acknowledge all sound believers to be our brethren, as who are indeed the sons of one and the self-same father, to wit God, in and by Christ, the first begotten brother of us all, and in whom the whole family is named both in heaven and earth. Secondly, he commendeth Onesimus unto them by these terms, that he was one of them, that is as we would say, their countryman, and had the fellowship of the same country or nation with them, and that not only generally as Grecians, neither yet more particularly as people of Phrygia, wherein Colosse stood, but it may be of the self-same town and city. Whatsoever it be, we may learn here many good lessons and doctrines. And first, that no man's sin, which he hath truly repent of before God and the Church, should be any disparagement to him in subsequent times, no more than Onesimus fraud and flying from his master was to him: nor we think never a whit the worse of him, nor have him in less esteem, than Paul had Onesimus: for seeing God hath forgiven it, as repentance is a true pledge thereof, and the Church hath received him, as it ought upon unfeigned amendment, what reason that private and particular persons, should refuse them, or think evil of them? unless they will be more wise and just then God, or more severe than the Church, and I think neither the one nor the other is fit for private men. And yet we see amongst us, men so peevishly pettish and wayward towards (I will not say offending parties, howsoever they offended, but) repenting persons, that after a sin is once discovered, they will never be satisfied, but always suspicious, having for a ground of their surmises a maxim of the Civil law, He that is once found to be evil, is always supposed to be evil: but forgetting the rule of the Apostle, 1. Cor. 13. that charity is not suspicious, and that they proceed by another rule towards offending, yea repenting persons, than Iwis, they would have practised towards them, if they were in the like case. But let us cast away from us this and all other corruptions, that so we may walk more religiously towards God, and more charitably towards his servants. Secondly observe, that Paul, not thinking it enough to have commended Onesimus, for his brotherly love and conjunction that he had with him in Christ, but adding also that he was of the same nation, country, yea it may be city with them: in which respect also he speaketh afterwards of Epaphras, vers. 12. of this chapter: and of this very Onesimus, in his Epistle to Philemon vers. 16. he declareth, that he should be so much the more dear to Philemon, because he had been his servant: Observe (I say) and gather from hence, that these natural and civil familiarities and friendships, in which men partake one of them with another, as for example, consanguinity, affinity, nation, country, city, etc. should be unto them, which through faith are engrafted into Christ, more strict causes and occasions of mutual love one of them towards another in the Lord. We deny not, but that that spiritual fellowship and communion which we have in Christ, is indeed very necessary, because by it we are all in him made brethren one with another, yea that without it there can be no true or sound love, although men otherwise may be very strictly joined together. The reason is, that whatsoever is in men without him, is but natural and human. And indeed to say truth, there cannot be any sincerity of the heart without Christ: and yet notwithstanding, if unto that spiritual conjunction, there be added some natural or political conjunction, there will also be a greater degree and further step of love: in so much that the faithful people may more tenderly love and regard them, which both in faith and flesh are linked to them, than those that are knit to them only in the fellowship of the same religion. Which as the Apostle himself meaneth, 1. Timoth. 5. 8. saying: If any man provide not for his own, and specially for them that are of his household, he hath denied the faith, and is worse than an Infidel: so it is not obscurely signified in that rule, Galat. 6. Do good unto all, specially to those that are of the household of faith. And if nature must give place to religion: then religion and it being joined together, men are and must be more strictly tied. And yet we see that under the colour of kindred, religion is destitute: and some under pretext of relieving the religious, destitute their own flesh. The truth is, that both must be performed, if God himself give ability: and when we lack power to do to all alike, then to prefer them that concern us in flesh and faith. And let this suffice for the persons, as they are distinctly commended to the Colossians. Now a little of them conjunctly. He saith, that he sent Tychicus to them: and with him Onesimus. There are two causes (as it should seem) for which he sent them. For though vers. 8. he seemeth to speak of Tychicus only, yet he expressly mentioneth Onesimus, vers. 9: and layeth almost the same burden upon him, specially as in regard of private affairs, that he doth upon Tychicus. I say therefore, as I said, there are two causes of this mission or legation. One, that he might by them understand in what terms the affairs of the Colossians stood, specially for their Church causes: for otherwise though he wished them well in the world, yet he meddled not much with their worldly business. The other, that knowing how weak and faint good men's hearts be, he might, by the coming and presence of these two, comfort and encourage the Colossians. Which though most properly it were the work of Tychicus, as of the minister of the word, yet no doubt Onesimus, as a particular member of the Church, might in his measure perform it, yea and did in his measure. To these two causes he addeth a third, and the same of no less moment than the former, namely to cause the Colossians to understand in what state he and his matters were. Because as the good condition of the Colossians would make the Apostles heart glad: so the Apostle being well, who had been their gracious and good teacher, they could not but rejoice. From all which we may observe, that though Paul were in his enemy's hands, and were fast bound in chains, as we say, yet he thought it not enough, by writing this present Epistle to the Colossians, to confirm and strengthen them in the faith, but also sendeth Tychicus unto them, and together with him Onesimus, whom notwithstanding he might have detained with him, the better to minister unto him in the bands, that he endured for the Gospel. And all this he doth, that by them he might the better declare unto the Church his own particular estate, and be the better informed in the knowledge of their affairs. All which he doth not in a lose mind, as in regard of himself, babbling out his own matters, he careth not how, nor where, nor to whom: nor with a curious mind as in respect of their businesses, being as too many are now adays, too much occupied in other men's affairs, and carelessly neglect their own, but of a very careful heart for them and their good. Which care of his, amplified as you see, and being so great as it was indeed for the Churches of Christ, whose benefit and good edification in Christ, neglecting as it were his own life and health, he had always before his eyes, should teach us what we should do. Which yet that he might the better persuade us unto, he mentioneth it, yea he discourseth upon it in many places, and namely 2. Cor. 11. vers. 28. 29. where he saith: Besides those things that come from without, that fear and trouble that daily riseth up in me, forceth me still, I mean, care for all Churches. Who is afflicted, and I am not afflicted? who is offended, and I burn not? But what shall we say, sin and Satan, and the enticements of this present wicked world, have dazzled men's eyes, and besotted their understandings, and plainly do express the palpable, yea the deplorable calamity of these naughty days and bad times, in which a man shall hardly find any man, amongst the members of the Church, that hath conscience or care of the performance of this duty. And can we marvel at it, that the poor people know it not, or feel it not, sith you shall hardly find one, amongst many thousand of the ministers & preachers of Gods holy word, who doth not more care for his own health and welfare, then for the incolumity of any other, yea of the whole Church beside? And is it not manifest by this, that if a man be brought into some peril and hazard, he will with the neglect of the Church, provide for one, and imagineth, that if it goeth well with him, it goeth well withal. So strongly doth the world, and worldly things, and self love, and all other corruption bear sway: and so truly may we say, as the Apostle Paul doth, 2. Tim. 4. 10. Demas hath forsaken me, and hath embraced this present world. But indeed, if there were at this day such fidelity and zeal in the hearts of them that exercise and execute the ministery of God, as there was in Paul, and in other of God's faithful servants in his time, they would esteem as nothing all the dangers of this life, and they would account as dirt and dung all worldly pleasures and profits, in comparison of Christ's glory, and the Churches good. And of this let us assure ourselves, that till men, yea ministers be come so far, they are but the shadows of Christians, and vizards or counterfeits, in comparison of God's faithful servants and ministers. To amend this gear is not in us, howsoever we may speak of it, and wish it: God only must work it. To him therefore let us go with cheerfulness and earnestness, and beseech him to work this care in the hearts of all faithful ministers that belong to him, and are employed in his Church. Which he grant for Christ jesus sake: to whom with the Father and the holy Spirit, be given all praise and power, both now and at all times, of us and all people, Amen. THE XXXIX. LECTURE UPON THE EPISTLE OF PAUL to the Colossians. COLOS. Chap. 4. vers. 10. 11. 10 Aristarchus my prison fellow saluteth you, and Marcus Barnab as cousin (concerning whom, ye have received commandments: If he come unto you, receive him) 11 And jesus which is called justus, who are of the Circumcision. These only being helpers with me in the kingdom of God, have been comfort unto me. IF you remember (brethren) the things that have been spoken before, you may perceive, that in these verses and the rest following, there is contained, as we may say, the seventh part of the whole Epistle, and the fourth part of this particular chapter. And consisteth principally of salutations or greetings, which some that were with Paul, when he wrote this Epistle, sent to the Church of Colosse, and with commendations also, which the said Church was in Paul's name (and it may be in the name of divers that were present with him) to do to another Church, & some particular members of it. The first sort of these two salutations, are comprehended in these verses that we have read, and so on in the 12. 13. and 14. The other is contained in the fifteenth verse. And we are to mark, for the more clear understanding of the text, that these greetings are sent from two kinds of people, according as the world itself was divided, and as God was pleased out of them to gather a Church unto himself: that is to say, they were sent, partly from the circumcised, meaning thereby the jews, because that sign was in some use among them at that time: and partly from the uncircumcised, that is from the Gentiles, who were not clogged, or to be clogged with that ceremony. Of these latter he speaketh vers. 12. 13. 14. and of the former in these two verses, yet so as we must understand that one of them also was a Gentile, namely Aristarchus, as we shall better perceive anon. And this I would have further to be marked, that having begun in some of the foregoing verses to treat of private and particular affairs, he holdeth on here in these and the rest following, that so all and every one of the Church might understand, that he was both careful for, and mindful of the whole, and every one of them, and of all their good, specially spiritual, which should cause them likewise to affect him. Those three persons that are mentioned in these two verses, are after a double manner described here. For either he doth by some particular description commend them to the Colossians, and of this sort are, my fellow in bands, attributed to Aristarchus; Barnabas kinsman, attributed to Mark; justus attributed to jesus: with some common title, common I mean either to two of them; and that is that they were of the Circumcision: or else to all three together, that they only help him in God's kingdom, and were singular comforts unto him. The first of these is named here Aristarchus. He was of Thessalonica in Macedonia, and was converted by Paul's ministery and preaching, and accompanying him in most of his journeys, he was taken with him, as also was Gaius, in the tumult that was made at Ephesus against him, which being pacified, he accompanied Paul going into Asia, and was carried prisoner together with Paul unto Rome. If you would see these things more at large, look Act. 19 28. & 20. 4. & 27. 2. Mention also is made of him in Paul's Epistle to Philemon, where among others named in that place, he is said to be Paul's helper: as in this text he is counted and called his prison fellow. All tending to this end, not only to show the manifold graces that God had vouchsafed to show to Aristarchus, which were manifested by sound fruits even from the time of his conversion to that present hour, and particularly his zeal and constancy in the truth, that by no tumults or trials did shrink from it, and his care and love towards the Apostle, with whom he stood forth and abode even in bonds: but the better to move the Colossians, with godly joy and love to receive a man of such worthy parts, and to credit him in what he should say, or in any thing they should send by him. And this teacheth us, whom we should best esteem, like of or credit, even those that have been most faithful and fast to God, his truth and ministers. For as we most mislike, or should mislike them that are most wicked, as the Prophet saith Psal. 139. Do not I hate them, O Lord, that hate thee? yea I hate them right sore, as though they were mine enemies: so should we most dearly esteem, and carefully commend the most godly and faithful, that so we might say of ourselves, as the Prophet David doth, Psal. 16. My goodness reacheth not unto thee, O God, but to the Saints that are on the earth: all my delight is in them. The second mentioned here is named Mark, whom some interpreters make the second amongst them that were circumcised, and are mentioned in this place. I will not greatly contend about this, though I have before expressed my mind touching the same. To me it seemeth, that because Aristarchus was a Gentile, and we read nothing of his circumcision, that it is manifest to think Mark to be the first of them, who as it should seem was a jew, or at leastwise descended of some jewish parents and kindred, and therefore likely yea certain, that he was circumcised. Who this man was, and what he was, the holy history will sufficiently declare: and particularly we may read of him, Act. 12. 12. and 13. 5. 13. and 15. 27. and in other places. It should seem he had two names, john & Mark, but this latter being his surname, as appeareth Acts 12. 12. where also it appeareth that he was the son of one Mary a godly woman, which likewise is manifested by this, that the Church met in her house, and that Peter after he was delivered out of prison, came to the same place. This man, when Paul and Barnabas returned from jerusalem, was taken into their company, and ministered unto them all their journey, even until they came to Perga a city of Pamphilia, where departing from them he returned to jerusalem, by means whereof there arose that great controversy between Paul and Barnabas, mentioned in the Acts, and that after they came from the Synod or Council held at jeruselem, Act. 15. through which contention, Paul and Barnabas were severed, and Barnabas took Mark who went with him into Cyprus. But these jars and divisions notwithstanding, Mark was reconciled to Paul, and was with him when he was prisoner at Rome, and ministered unto him in his bands, as appeareth both in this place, and also in the epistle to Philemon vers. 24. and 2. Timot. 4. 11. where he saith: Take Mark and bring him with thee, for he is profitable unto me to minister. And he is described here by two adjuncts, as I may say: the first is his affinity with Barnabas, whose cousin he is said to be. From whence we learn, that affinity amongst great men in the Church, specially if they be godly and faithful indeed, should make them more esteemed among the Saints, and should work a greater estimation of them in our hearts, even for their kindreds sake, by whom the Lord hath enlarged the glory of his name amongst us. Otherwise we should show ourselves to be such as would not be moved, neither by the graces of God in their callings, nor by the gift of nature in their kindred & flesh, God having joined both together as it were in one person, that by all means we might learn to draw nigh unto him, and to say indeed, amongst ourselves, O how beautiful are the feet of them that bring glad tidings, even the glad tidings of the Gospel! Secondly, he is set forth as a man furnished with commandments from Paul and others, in these words: concerning whom ye have received commandments. These commandments touching him, were directed unto divers Churches, and amongst the rest to that of Colosse. The tenor or effect of the command was, that if he came unto them, they should receive him reverently, entertain him kindly, and pursue him with due honour, as we would say, as the true and faithful servant of Christ jesus. There might be many causes of this command: but two especially worthy to be considered. Men are backward to good works generally, and particularly to religious entertainment of the Saints. This iniquity Paul laboureth to prevent in the Colossians, by this good caveat. Again, because Paul had before refused to take him with him, and that for this reason, because he departed from Paul and Barnabas in Pamphilia, and refused to be their companion in that work and labour of the Lord: and thereupon men might suppose, that Paul carried that hard conceit of him still, and particularly the Colossians might happily deem, that if he should come unto them, he was not meet to be admitted. But the Apostle having proved his repentance, and seen his sincere care to promote the Gospel, did again commend him to the Church. And from hence we should learn, that no former offences should be remembered or thought upon, after the heart is truly touched for them, and men are mutually reconciled: but that as God forgetteth and forgiveth whatsoever is past, when men have No upbraiding with past transgressions after repentance unfeignedly repent; so should his Saints and servants do upon earth, never remembering other men's past iniquities, much less upbraiding them with them, specially when they have showed sure signs of amendment. And therefore we may see how much they are out of the way and misled by Satan's malice, and their own corrupt heart, that will upon every light occasion hit men in the teeth with their former falls, plainly manifesting by this, that they never felt sin in themselves, nor unfeignedly remitted the same in others: for had they done so, these and such like corruptions could not have carried sway in them, as we see it doth. It followeth in the text. And jesus, which is called justus. Of this man being the second, I take it of the circumcised mentioned here, as we have said before, I find no mention in any other place of the New Testament but in this: and therefore cannot say much. Even here he hath two names: the one Hebrew, that is jesus: the other Latin, that is justus. Both his names imply and signify good things, by which also it should seem he was a good man. But because we have no more certainty of his life and qualities, this shall be sufficient that hath been generally spoken. Now it followeth, to see what the Apostle saith of all these together. These only are my workefellowes unto the kingdom of God, which have been unto my consolation. This is a general commendation of them, and in it concerning them he affirmeth two things. The first, that they were fellow-labourers or workmen with him, in advancing the kingdom of God, they all joining hearts and hands together in setting forward that excellent A good thing when faithful men join together in well doing. work. The second, and it doth in part proceed from the former, namely that they were no small comfort unto him, meaning thereby, not only as in regard of advancing the work of the ministery, but also yielding him sound consolation in his imprisonment and bands, and that made me to say before, in part proceeding from the former. By the kingdom of God in this place, omitting the divers acceptions of the word in the Scriptures, specially of the New Testament, is meant the glorious Gospel of Christ, by which, as it were by What is meant by the kingdom of God. a standard lifted up, God gathereth a Church unto himself, and thereby manifesteth to men a means, whereby they may have entrance into the said Church: yea by which he guideth and governeth, both the Church itself, and all those that are gathered thereinto: the Gospel serving not only to begin and beget faith and a good conscience, but to hold men on in the same, and to cause them to grow therein. And yet this double commendation of them, is amplified by these words in the text, that these were they alone of the Circumcision, who holp him in promoting Christ's kingdom at Rome, and did much comfort him, as before hath been showed. And that word only would be marked, because that from it we may probably conclude, either that Peter was never at Rome at all: or else that if he were there, he was not so good and faithful a head to Peter not at Rome. the Church, nor so comfortable a companion to his fellow Apostle, as the Roman Catholics do make him. For if he were at any time at Rome, I would feign know what time we should rather think him to have been at Rome, than a little before that time, which they themselves assign to his passion or suffering there, which in their own opinion is the very self-same time in which this Epistle was written, they affirming that both Peter and Paul suffered and were crucified at Rome in one and the self-same year. But it appeareth by this which is said here, that Peter was not then at Rome, when from thence he wrote this Epistle. And beside, how can it be credible, that if he had been then at Rome, he should not have furthered Paul in advancing Christ's kingdom? or should not have yielded him comfort in his bands? To say or think the first, is at the least to make him a dissembler of his religion, or a denier of Christ, as once he had done before: but they hold, that after he had received the holy Ghost, he was freed from all error, specially in faith, though they forget his fall mentioned in the Galathians, & remember not, that if that entitled him into not erring, the rest of the Apostles had as great a privilege that way as he, because they all equally received the spirit. And to affirm the other, is to make him uncharitable, and to note him to be a forsaker of the brethren, and not a fellow sufferer with them in their bands and afflictions. So that whilst they go about to bring him to Rome, they have spun a fair thread, in that they pull upon him, and by consequent upon themselves, these inconveniences at the least. But the truth is, he was not there. And for the further strongthening of us therein, we are to be persuaded, that if he had been there, the Apostle, who is so careful, yea so curious as it were, both in this and other Epistles of his written from Rome, mentioning so many men of mean note in the Church, and the names of so many faithful teachers also, as then were present with him there, and yet maketh no mention at all of Peter, whom yet notwithstanding in another place, he calleth the Pillar of the Church, Galath. 2. vers. 9 But to leave this and to proceed to another point. In that the Apostle is so careful to give charge and order touching Mark and the receiving of him, we may see first that Mark was a good man, and so learn by that, who should be dear and precious unto us, even the Saints that are upon the Whom God's people should most affect. earth, as the Prophet saith Psal. 16. and find in ourselves thereby, the true note, that we are sound members of the Church militant, and therefore shall be gathered to the Church triumphant, in that a vile person is despised in our eyes, but we make much of them that fear the Lord, Psal. 15. But the world is quite and clean contrary, for it loveth her own, and hateth the godly. So that we may say as the Prophet saith: He that frameth himself unto righteousness, maketh himself a prey. And surely, if it be a great sin to condemn the generation of the just, than it cannot but be a transgression also, not to commend and esteem the godly: for besides that, God accounteth the favours done to them, as done to himself: and on the other side reckoneth the indignities offered them, as accomplished against his own Majesty, the very graces that he hath shed abroad into their hearts, should make us to esteem them. So that if we would not behold their persons, yet we should acknowledge his mercies & graces in them, and accordingly reverence and regard them. Secondly, in this act of Paul, what great care & diligence the Primitive Church had, in giving testimonies unto men. No doubt the cause moving them thereto was, many seducers and false brethren went abroad, and they To whom the Church should field testimony. would not willingly have had the godly and faithful deceived by them, which sin no doubt they might the more easily have fallen into, if the Church had not kept this good course, in yielding faithful testimony to the holy professors, yea preachers it may be of Christ's Gospel. It there were at this day the like diligence and care, amongst such Christians as dwell in divers regions and parts of the world, or amongst them that live in one and the self-same kingdom, country and Church: these vagrant men, that so much run up and down from place to place, and from country to country, and travail so sore to seduce and carry men away from Christ, could not so much prevail as they do. Which I do not mean only of jesuits and seminaries Priests, though I take them to be the most dangerous enemies of the Church, but others both of corrupt life and corrupt doctrine also, who having spewed themselves by their evil dealing, labour by running up and down, in propounding poisonful doctrine, and bad example of life, to leave a miserable yea infective stinch behind them wheresoever they come. These should the Church and Magistrates have great regard to repress, as on the other side to exalt the godly and faithful. But sith they are cold and careless both in the one and the other, and we know that God regardeth his own vineyard, let us entreat him that is the Lord of the vineyard, not only to thrust forth workmen into his harvest, Matth. 9 but also to repress rovers and wanderers, which seek nothing but their own bellies, and the supplanting of the truth of doctrine, and honesty of life: which he vouchsafe to bring to pass even for Christ jesus his sake, to whom be praise in the Church for ever, Amen. THE XL. LECTURE UPON THE EPISTLE OF PAUL to the Colossians. COLOS. Chap. 4. vers. 12, 13, 14. 12 Epaphras the servant of Christ, who also is one of you, saluteth you, striving always for you in prayers, that ye may stand perfect and complete in all the will of God. 13 For this I testify of him, that he burneth in a great desire of you: and of them of Laodicea, and of them of Hierapolis. 14 Luke the beloved Physician greeteth you: and so doth Demas. THe Apostle having begun to name some, who saluted the Church of Colosse, as you have heard, in some of the former verses; holdeth on in these verses to do the like: and nameth particularly two or three, as Epaphras, Luke, and Demas: all which it is very probable, if not certain, that they were Gentiles. And two of them, that is Epaphras and Luke he diversly describeth, contenting himself with the bare naming of Demas. Touching every one of them, as they lie in the text. Epaphras is the first, & he describeth him by divers adjuncts: as first that he was one of them, by which what he meaneth, hath been expounded already, when we treated of Epaphras commended. the 9 verse of this chapter, where Onesimus hath the same title given unto him. But the Apostle allegeth it here, to tell them that even in that respect he should be the more dear unto them, and the better accepted of them, notwithstanding that our Saviour saith; and we find it every where true in the world, that a Prophet is not without honour, but in his own country and his father's house. Secondly, he is said here to be the servant of Christ, whom also he had mentioned before, chap. 1. vers. 7. where he is called a faithful minister of Christ for the Colossians. By which we may see, that he hath this title of the servant of Christ, by reason of the special calling that God had committed unto him, in which he served Christ, by the preaching of his glorious Gospel. Thirdly, he is described by the earnest and continual prayers that he powered forth unto God, as on the Colossians behalf: as also from the hearty and unfeigned affection that he bore to the Colossians, and to divers other faithful people beside. His continual prayers are mentioned in the latter end of the 12. verse, and his sincere heart is described in the 13. verse. The second that the Apostle mentioneth here, that greeteth Luke commended. the Church, is Luke: whom the Apostle describeth here first by the vocation that he had and exercised, before he was called to the office and function of the ministery, in preaching or writing the Gospel of Christ, that is, he was a Physician. Secondly, that he was beloved: under which term he is commended, from that love the Apostle carried towards him, as a very Christian man, and very familiar and inward with the Apostle. So that he signifieth that if they loved him himself, they could not choose but affect Luke: because that the love of Christ's Apostle, and the familiarity that he had with Luke, could not but much commend him to the Church. The third man mentioned is Demas, who hath no title of commendation given unto him here or elsewhere, for aught I Demas. know, which to me may serve to argue, that he carried not himself so well as others did, and that the Apostle had some suspicion of him, or else he would not have been so sparing: And of all these the Apostle speaketh vers. 14. But we will treat of them severally as they lie in the text. Concerning many of the terms or titles attributed to Epaphras, we shall not need to say much, because they have been sundry times expounded already. Such as have not been declared let us somewhat deal with. And first for his prayers, three things are expressly marked therein by the Apostle: First, the manner that he used therein, contained in these Things observed in the Apostles prayers words, striving always, meaning thereby earnestness and fervency in pouring them forth. Secondly, the persons for whom he prayed so hearty, namely the Colossians, who no doubt had great need of that duty, comprehended under these terms, for you. Thirdly, the very matter or grace he prayed for, as on their behalf, which was not light but grave and gracious, expressed in these words, that ye may stand perfect and complete, etc. When he expresseth the manner of his prayers, by the word striving, we must not think that he meaneth any carnal combat or bodily conflict, but such a one as was spiritual, and had indeed hand to hand with the ghostly enemies of our salvation, the world, the flesh and the devil. Which as they are always ready to hinder all the good motions of the spirit in our Hinderers of the prayers of the Saints. minds; so specially do they exercise their force and their fraud, in opposing against our prayers, sometimes casting stumbling blocks in our ways, to hinder us from the doing of that duty, as disturbing our passions and affections, of love, hatred, fear, anger, and such like: and sometimes when they see that these will not prevail to let or hinder our prayers, they assay by all means to make them cold, faint, few: and lest by continuing our prayers we should conceive hope to be heard, they set before us one while our own, another while other men's sins, for whom sometimes we pray as for ourselves. All which things are not obscurely signified and set out in the third chapter of the prophecy of Zechariah, under the person and practice of jehashua the high Priest, mentioned there, and matters contained therein. But what shall we do? content ourselves with the knowledge of these things? No, that is uncomfortable. But we must resist and strive against, Weapons to withstand our spiritual enemies by being fenced and armed with the weapons of the holy Ghost, that is, with faith and hope, and other good graces expressed and plainly put down Ephes. 6. Neither may we at any hand suffer our enemies to be more powerful in hindering our prayers, than the might of the spirit to further them in us. For the first of these is, to give place unto Satan: and the latter were to quench and cool the spirit, and both be evil, and therefore we should avoidthem. But he addeth in the doing of this duty: always, in sinuating thereby that as he did it often and earnestly, so we should not do it for a time only as many do, but that this combat and conflict of ours, in and about prayer, must be perpetual and continual, even as our prayers themselves ought so to be. Whereunto the better to be provoked, we must remember these two things: first, that whether we pray for ourselves or Two things furthering persevevance in prayer. for others, we have daily need of some new benefit and increase of God's grace in us. Secondly, that we should every moment and minute forego the grace that we have received from God, except God, who hath given it us, did preserve the same both in ourselves and in others. To which we may add the third, that we can never come to prayer, but that Satan our common adversary, will set himself against us, and do what he can to hinder our prayers: and that therefore he being always opposite, we should always pray. The next thing he telleth us of in this service of prayer, is, the parties for whom we must pray: for you. True it is, that we must power forth prayers, and strive in our supplication for all men: according to which the Apostle saith, 1. Timoth. 2. 1. I exhort therefore, that above all things, supplications, prayers, intercessions and thanksgivings be made for all men: yet we are more specially bound to pray for them that are linked unto us in Whom we should chief pray for. the same fellowship of the body of the Church, then for others not so straightly joined with us. Again, amongst the faithful, we are more obliged to pray for them that are of kin unto us in the flesh and touch us in our blood, than those that are further removed. For even this natural conjunction worketh in them, that otherwise are joined together in Christ, some more great and excellent degree of love. The reason is, because the more bands we have to tie us together, so much the more great aught to be our love and care for our and others salvation. And this doth Paul profess Rom. 9 2. 3. saying, that he was especially careful for the Israelites, his kinsmen according to the flesh. And Philip. 2. 26. he commendeth Epaphroditus, that he was much troubled and grieved, by reason of the sorrow of the Philippians, from whom he was sent, as it should seem, to the Apostle. Now we come to the matter, for which he prayeth, as on the behalf of the Colossians, in these words: that ye may stand perfect and complete, etc. He doth not pray for this only that they might be perfect, but that they might stand perfect, that What it is to stand perfect. is, that they might constantly persevere and go forward in that perfection, which God had vouchsafed unto them. For the word of standing, signifieth constancy and perseverance, yea such a constancy and perseverance, as hath courage of heart joined therewithal. Our perfection standeth in the knowledge of God, in righteousness, holiness, etc. And this is twofold. One imputed unto us, that is, that perfect righteousness Two sorts of perfection. and satisfaction of Christ, which God imputeth unto us, that through faith believe in Christ, and in which he doth even think us as perfect, as if we were altogether just and holy in ourselves. The other is inherent in us, when the holy Ghost worketh in our minds the knowledge of God and of his will, and in our heart's holiness and righteousness, and wholly purgeth us in the inward man from sin and natural corruption. The first of these is wholly and altogether perfect, and that even in this life, and indeed is the true cause of that perfection that is inherent in us: which wholly floweth from, or consisteth in our conjunction and fellowship with Christ: without which indeed there could be no perfection at all in us. But as for that other, namely that inherent perfection, which is wrought in us by the holy Ghost regenerating us, it cannot be absolute and in every respect perfect in us in this life, by reason of some darknesses that we carry about with us in our minds, for we know in part, and prophecy in part, as the Apostle saith, 1. Cor. 13. 9 and by reason of the remainders of sin and filthiness of corruption, which shall never be utterly and altogether abolished in us, until that by the spirit of Christ dwelling fully in us, we be perfectly freed from impurity, and all manner of pollution, which shall be brought to pass in that other life that is to come, when we shall be altogether present with the Lord. Notwithstanding we must endeavour and strive continually, that we may be comefully perfect, and daily attain to greater perfection, Christ so commanding us, Matth. 5. 48. Be ye perfect: for unless we daily proceed in perfection in this life, we shall never have it altogether perfect and absolute in that which is to come. And this indeed is it which the Apostle saith, Epaphras prayed for, as on the behalf of the Colossians, that they might in an unwearied course persevere and hold on till they came to be perfect. He addeth, In all the will of God. In which words he doth after a sort as it were limit, this perfection. And it is the same with that which he wisheth to the Ephesians, that they might be filled with all that fullness of God, Ephes. 3. 19 for all that fullness of God, which he mentioneth there, is nothing else but all that fulfilling, in all the will of God, which he speaketh of here. And in both places the Apostle adding an universal term, he thereby declareth, that it is not enough for perfection and filling, that in some one or sundry things we study to please God, but that it is necessary that in all things we should be conformed In all things we must siudie to please God. to his will: which then is brought to pass, when the eyes of our minds are enlightened, that we may both know and acknowledge him and his will; and that our hearts and all the affections thereof are sanctified unto his obedience, and all our actions both outward and inward are framed according to his law, which is the most exact rule of righteousness, religion, and whatsoever else. In the next verse, to wit the 13. the Apostle declareth, that these earnest prayers, which the Apostle showeth Epaphras made for the Colossians, did proceed not only from a great care and godly zeal that he bore towards them, but also towards their neighbours, the Laodiceans, and them of Hierapolis: for whom certes even as for the Colossians, he did in prayer even as it were strive with the Lord. For we cannot earnestly power forth prayers unto God for any, unless that our hearts be seized before hand with an earnest affection towards them. And it would be marked, that to the end this great care and love of Epaphras towards them might be the more assuredly manifest, and they the better persuaded of it, he confirmeth it by his own testimony, which considering what great authority and credit, specially as an Apostle, he ought to have amongst them, should at no hand be counted either light or deceitful: and that causeth him to say and deliver it in this form, This I testify of him. It followeth in our text, namely vers. 14. of this chapter, Luke the beloved Physician saluteth you, etc. These are still salutations and greetings sent them, and indeed comefrom sundry of the Gentiles, as divers of those before did. This Luke that is mentioned here, was Paul's continual companion in all his troubles and travails, as appeareth in the Acts of the Apostles, which he himself wrote: and he remained with Paul, even then when other being sent away from him, Demas forsook him also: which also the Apostle showeth, saying, Only Luke is with me, 2. Timoth. 4. 11. And in Paul's Epistle to Philemon, vers. 24. he is called Paul's helper, that is, a labourer or worker with him in the ministery. Now Paul deseribeth him here, first by the calling which he had before God put him a part to preach the Gospel, he was a Physician: from whence we may learn, that no politic or civil calling or occupation, can hinder Gods calling unto the ministery of Nothing can hinder Gods calling of men to the holy ministery. Christ, but he will call whom he will, and of what sort of people please him. He calleth Matthew from the receipt of custom to be an Apostle. He calleth Peter, Andrew, john and james, who were busied about catching of fishes, and he maketh them fishers of men. He chose Amos from being a herdman, to be a Prophet: and the like may we read in many other. And so he maketh Luke the Physician to become an Evangelist. For as God is most free in himself, so is he not tied to any condition or calling of men whatsoever, but chooseth whom he will, & as he will, to do his work, always notwithstanding enduing them with gifts fit for the execution of their duties, according to his good pleasure. Secondly, he setteth him out by this adjunct, beloved: in which term the Apostle commendeth him, for that great love which he bore towards him as a Christian man, and one that was very inward with him, and familiar unto him. For the love that Christ's Apostle, and the friendship that was between them, did not a little commend the man. By which we may see, that it is no small To be beloved of them that love God. matter, but indeed of good worth, both to ourselves and to others, to be beloved of them, that either love God, or are loved of him. To ourselves, as a testimony of good comfort; and to others, as an argument of good credit. To him he adjoineth Demas. This was he of whom the Apostle complaineth, that he was forsaken, saying, 1. Tim. 4. 10. Demas hath for saken me, and embraced this present world. In the Epistle to Philemon he is called Paul's helper: from whence we may with good probability gather, that at that time he was a minister of the Gospel, but afterwards forsaking his calling he fell away, and gaped after gain. From whence we may see, that the love of this present world cannot stand with the The love of the world and the ministery of the Gospel cannot stand together. ministery of the Gospel. For no man (saith Christ) can serve two masters: for either he shall hate the one and love the other, or cleave to the one and forsake the other. Ye cannot serve God and Mammon, Matth. 6. 24. If the mind once be carried away with the carefulness of worldly things, it cannot be wholly occupied in seeking Christ and his glory, but will easily prefer the world before Christ himself. And thus far concerning these verses, and the true and natural meaning of them, with other necessary matter, in sort and manner as you have heard. Now to some observations out of them. And first in that Epaphras did always strive for them in his prayers, we may gather that it is not so easy a matter to make prayers unto God, No easy matter to pray well. as commonly men account it, but rather indeed very hard and of great labour. Which may appear by this, that if a man doth but once settle himself to it, specially if he do it earnestly, he shall find a thousand lets and hindrances set before him, if not utterly to pull him away from prayer, yet to stay him much therein, or to make his prayers more cold and faint. Sometimes Satan's malice, sometimes his own corruption will stand up against him: sometimes other men's examples of neglect, or of cold performance of prayer. And though Hindrances to pray. these were not, but that men thought still they prayed, yet shall men, if they would sift and sound their hearts well, perceive that this is one cause why in prayer, or to prayer, men find no hindrance, because they are content with a certain form of words which flow from the mouth, but have no seat in the heart, and so praying without true faith indeed, or any serious affection of the mind, or any unfeigned reverence of God, or any sound feeling of their own miseries, or any hearty desire to be reconciled to the Lord, etc. their prayers are Things necessary to him that would pray well. lip-labour, yea lost labour. Neither will Satan much set himself against such prayers (if we may call them prayers) because he knoweth they will not much hurt him and his kingdom. But he will mightily oppose against the hearty prayers of God's people, and resist them, by objecting and casting in their way all the temptations that possibly he can, because he well knoweth, that by means thereof his kingdom shall, if not be overthrown, yet greatly diminished. Secondly, in the person and practice of Epaphras, learn, that it is the Pastor's duty, not only to teach and to instruct his The Pastor's duty in presence and absence. flock in the doctrine of the Gospel, whilst he is present with them, but even as it were to carry them about with him in his heart, and to take himself continually bound and tied to zeal and care for them, and with earnest requests and supplications to wish for and procure their salvation, and continually to pray for them to almighty God. And great reason, they are their fathers, they are their teachers. Father's are unnatural, if they remember their children whilst they are present with them only. Teachers are negligent, or at leastwise short of their duty, if they remember their scholars only whilst they are in the school with them. The doctrine of the word is not easily received: neither doth it quickly bring forth fruit. Prayer is a worthy mean to help forward the one and the other, specially the prayers of the pastor and teacher. And if in other cases, the prayers of a righteous man are much available, specially if they be fervent, so saith S. james; then the supplications of a godly and faithful minister are likewise piercing. Lastly observe, that the Apostle highly, yea and as it were before others, commendeth Epaphras to the Colossians, and particularly for this that he was their minister, and preached the Gospel unto them: yea and he giveth him this testimony, that he had a certain fervent affection and earnest desire towards them. He doth the like unto Timothy, whom he purposed to send to the Philippians. He doth in like manner commend Epaphroditus unto them, Phil. 1. 19 Observe therefore I say and gather from hence, that it is very necessary, that in any, yea in every particular congregation, there should amongst all be a reverend regard of the pastor that liveth and teacheth The Pastor of the Church should be reverently esteemed. in the same: yea all should be well persuaded, not only generally of his honesty, piety, faith, charity, learning, conscience, and other graces, necessary and fit for the ministery, but also of his singular affection and love towards them, yea specially of his desire and care to do them good, so that he may as it were possess the hearts of his people, and have them most strictly conjoined to him. For so he shall more easily bring them unto Christ, whilst they are willing, and commit themselves to the faith and trust of their Pastor. But where this persuasion is not of their Pastor, his labour, to & amongst the flock, though it be never so great & good, should do small good. And therefore we may see, that we are not only to pray, as our Saviour Christ teacheth us, Matth. 9 to pray the Lord of the harvest to thrust forth workmen into the harvest, but also to entreat him so to link the hearts of the Pastor and the people together, that the work of his glory in them and their salvation, may be every day more than other advanced. But where shall a man find such people? where shall he find such Pastors? A man may go from the East to the West, from the North to the South, and find very few: which should be so far off from discouraging us from this duty, that it should provoke us more carefully to perform it. And that I say to you, I speak to mine own heart. Let us therefore travail again and again with God, to work such a mutual conjunction betwixt the Pastor and the flock, as his glory may be daily advanced thereby, and the work of eternal life furthered through Christ. To whom with the Father and the holy Ghost, be all power and praise, with thanks and glory now and for evermore, Amen. THE XLI. LECTURE UPON THE EPISTLE OF PAUL TO THE Colossians. COLOS. Chap. 4. vers. 15, 16, 17, 18. 15 Salute the brethren which are at Laodicea, and Nymphas, and the Church which is in his house. 16 And when this Epistle shall be read among you, cause that it be read also in the Church of the Laodiceans: as that ye likewise read the Epistle which was written from Laodicea. 17 And say to Archippus, Look to this, that thou fulfil the ministery which thou hast received from the Lord. 18 The salutation by the hand of me Paul. Remember my bands. Grace be with you. Amen. THe first of these four verses belongeth to the last treaty, touching salutations. And therefore we will deal with it by itself, before we come to the other. Having showed before what worthy persons saluted them: Now he entreateth the Church to salute and greet from him and them, some others. Those that are to be greeted are of two sorts. First, the brethren which are at Laodicea, and the rather he entreateth this, because he would have this Epistle read amongst them. Secondly, a certain man named Nymphas, together The members of the church specially to be regarded in our salutations. with the Church that was in his house. From whence we may perceive, that amongst them of Laodicea, he would only have them to be greeted that were brethren. By which name he meaneth them that were sons of one father, to wit God, and adopted into that grace, being engraffed into Christ through faith. The reason whereof is plain, because with them alone and with no other we are conjoined, and as it were made one in Christ. And as for salutations and greetings, they are certain means that God hath appointed, to preserve and maintain that unity and conjunction, that the members of Christ have among themselves. Which howsoever as in respect of the body they are distinguished and separated one from another in this present life, yet feel they here the communion of Saints, and have hope in their hearts of inseparable conjunction with their head Christ, and with that whole holy body of the Saints in the life to come. Another thing that we may learn hence is in the person of Nymphas: who being the father of a family, or master of a household, teacheth us what is the duty of such as be in that calling, namely so to govern their families and households, Parents and householders duty. and so to instruct them in the knowledge of Christ and salvation, that they may be well enured with integrity of life and sanctimony, and so have them, particular congregations as it were, famous and worthy commendation amongst all the godly, for faith and holiness. But what man is he, I will not say, that striveth to this, but that thinketh of it, at the least carefully? From whence it floweth, that not only people proceed to profaneness, but the Churches are not increased: which cannot be, till special families, which make particular congregations, be well and thoroughly reform. But we will leave this and proceed to that which followeth. The two next verses contain in them the fift part of this fourth chapter. And they do contain in them certain special points which he giveth in charge to the Colossians, concerning partly their own benefit, and partly the good of the Laodiceans. The first thing he chargeth them withal, is, that after this Epistle had been read among the Colossians themselves, they would cause it to be read also in the Church of Laodicea, From whence it should seem we may well infer, that this Epistle was chief sent to the Governors and Elders of the Church, and therefore the Apostle would first have it read publicly in the Church of Colosse, that it might be known and understood of all the Saints there. Next, that he would have the whole Church of Laodicea acquainted therewithal. The reason why he would have this Epistle communicated with the whole Church, both of Colosse and Laodicea, was the great profit which it containeth in it, by means whereof it might profit all the faithful even unto eternal life. From whence we may gather, that it is not enough that Pastors, Teachers, Elders and others, know the holy Scriptures, whereof this worthy Epistle of Paul's is an excellent part, but that they must of necessity acquaint common Christians and all faithful people therewith. And therefore are the Churchrulers bound to read them both publicly and privately, and must propound and interpret them in the assemblies of the congregation, yea must turn them into vulgar tongues, that so the common people may read them and understand them: and in a word, they must carefully provide, that that book may not be to the common people as if it were a book closed and shut up, into which no man must look but they alone. But how far are the Doctors of the Popish Church from this holy mind? They forbidden lay men, as they call them, from reading the holy Scriptures, yea they strictly enjoin that translations of the vulgar tongues, should not be used. Wherein, what greater furtherance can they give to the kingdom of Satan? who knowing how needful the Scriptures are to salvation, doth wholly by himself and his supporters strive unto this, and laboureth nothing more, then to hinder the scriptures from coming into men's hands, or once appearing in their sight. Another thing worthy observation is this, that though Paul's Epistles, as almost all the rest of the books of the holy Scripture were written to some certain Church, or to some certain person, that yet notwithstanding they do indifferently appertain to all Christians, because they contain in them a perpetual doctrine, and such as is common for all Christians, and were no less committed to writing for our instruction and comfort, then for theirs to whom they were namely written. For look what the Apostle said, touching the books and writings of the Prophets, Rom. 15. 4. Whatsoever things were written before hand, were written for our learning, that through patience and comfort of the Scriptures we might have hope, that same may we affirm of all the holy Canonical books of the Bible: and the rather because the holy Ghost saith: Every Scripture given by divine inspiration, is profitable to teach, to rebuke, to correct, and to instruct, in righteousness etc. 2. Timoth. 3. 16. And why should we doubt of it? sith they come all from one God, were penned and indicted by one spirit, and tend all to one end, the glory of God, either in pledging up salvation to them that are appointed to everlasting life, or damnation to them that are put apart against the day of wrath? But it followeth in the text. And that ye likewise read, etc. This is the second special point, wherein he commandeth the Colossians to read that epistle, which was written from Laodicea. What this epistle was, it is very hard to determine, we may with some probability, and without any impiety say, that though it were not such a one as Paul himself wrote, yet that it is likely, yea more than that, certain, that he approved of it, or else he would never have had it read: from whomsoever it came, or was written to himself, whether it were from the whole Church of Laodicea, or from the pastor of the said Church, yet he took the reading of it to be necessary for the Colossians, because the state of the neighbour Churches was not unlike theirs. From whence also we may observe, that though the holy Scripture be abundantly sufficient, for the establishing of the points of Christian religion, and for framing and fashioning us to holy life, and that nothing be wanting therein, that is necessary to sound doctrine, and to true sanctity, that yet it is profitable, and that even to edification, to read good men's holy writings, though they be of far different authority from the word of God. For if we may be edified and builded up, by gracious and good speeches, which do proceed from the faithful members of Christ, and also may be advanced in goodness by their holy life; both which cases are plain in the holy Scriptures, and even in the Apostles own epistles: why should not also their holy writings, agreeing with the word of God, tend also in some sort to our godly edification? And therefore as men are and aught to be sharply reproved, for that they neglect to read the holy Scriptures or word of God: so are they also much too blame, for neglecting to read good and holy books. Wherein I marvel what men can allege for themselves, that can allow themselves so much time and leisure, to pursue profits and pleasures, yea to follow sin, and have no spare hour to be occupied in reading of God's holy word, and other good works? Surely all that they can say for themselves is but fig leaves, and neither will give peace to our own hearts, nor stand us in stead before God and good men. He addeth in the 17. verse: And say unto Archippus, etc. This is the third special point that he chargeth the Church withal, and it concerneth the admonishing of Archippus, or putting of him in mind touching his duty. It should seem that he Archippus what he was. was a minister or a preacher of the Gospel in the Church of Colosse, and was a colleague, as we may say, with Epaphras, who was then at Rome with Paul. Whereupon also in Paul's epistle to Philemon vers. 2. he is called Paul's fellow soldier, that is to say, his fellow labourer and helper in preaching of the Gospel of Christ. But whatsoever he was, it is very probable that he was somewhat slack and negligent in doing his duty: and therefore he willeth, yea he commandeth the Church, to admonish and put him in mind thereof. From whence we may observe, that it is a part of the Church's duty, when it seethe any of the ministers or officers thereof, either not sufficiently The Church's duty towards the negligent. diligent, or any whit slack in accomplishing of their calling and charge, to admonish them and call upon them, for greater care and more conscience in the faithful performance thereof. And good reason: for if private men as members, may, yea ought to admonish one another, and provoke to good works whilst it is called to day; then the body of the Saints may as well do it to the private members, yea and public ministers and officers thereof, if you will, unless you will say, either that they cannot fail in doing their duty, or aver, that men's places exempt and free them from other men's charitable over sight, and careful admonitions. Yet in this there must be great respect had: namely, that it be done with such reverence and modesty, as becometh the flock towards their pastor, whom Cautions to be observed in the Churches admonishing of ministers. they ought to honour and esteem, as sent from God unto them for their good. For if that rule of the Apostle 1. Tim. 5. 1. Rebuke not an Elder, but exhort him as a father, hold and be true still, towards them that be of great years, then must it in proportion be true in the Ministers and Elders of the Church, in whom their place and calling, this way forth, is as much to be respected, as years in others. And the Pastor himself, should not in regard of his great place, and excellent graces above others, contemn or lightly esteem these admonitions, as the manner of some is, but should set them to heart, and be provoked by them, the more faithfully to execute the charge and function that God and the Church have imposed upon him: which what it is, the Apostle showeth by the words following, when he saith, Look to this that thou fulfil the ministery which thou hast received from the Lord. This is a very grave, and yet withal a very modest form, that the Apostle would have the Church to use in admonishing their pastor. And it seemeth to stand upon two special points, or to contain two things, which he would have the Church to admonish their pastor of. The first, that he should well consider and regard the ministery which God had committed unto him, both Two things principally required in a faithful pastor or minister. what manner office it is, and of what great weight, and also how grave, laborious and excellent the vocation is, looking into it generally, and carefully considering all the parts of it, and omitting nothing, that is of necessity required, to the faithful & full performance of his pastoral duty. The second, that after he doth once exactly know his office and charge, he faithfully fulfil the same, that is, diligently accomplish, and faithfully execute all the parts of that his office: so that nothing may be found defective or wanting in him, which appertaineth to the full discharge of his duty and office. And these two things must of necessity be joined together, not only in doing ministerial duties, but in every other calling whatsoever, I mean the knowledge of an office, and the execution thereof: for this is not sufficient that a man know what his duty is, unless he also execute and perform the same; A very strong reason. because as the Apostle saith, to him that knoweth how to do well and doth it not, to him it is sin. And again we know, that no man can execute his office, and discharge it in faith and a good conscience, unless he first understand what he is bound by the virtue and power of his calling to accomplish: because that experience teacheth us, that as of an unknown thing there is no desire; so there cannot be any accomplishment, no man being able to do that which he knoweth not or understandeth not. Now though out of these words we may learn many good lessons, yet for the time, and because we are to hasten to an end, we will observe only two. The first, that for the better stirring up of Archippus, to fulfil his ministery, he taketh an argument drawn from God the author of the ministery, saying, which thou hast received from the Lord. From whence we may learn: that the conscience of our callings, specially then when we are sure they are from God, should be no small spur Conscience, that the ministery is from God, shall make men to walk faithfully in it. to provoke us to faithful execution of them, in the place wherein God hath put us, whether it be Magistracy, ministery, or any other, specially the ministery of the Church: So Paul when he exhorted the Elders of the Church of Ephesus, to look to themselves, and to the whole flock, and so to feed the Church of God, draweth and taketh his argument from the holy Ghost, who had called them to the oversight of the Church of Ephesus: In which (saith he) the holy Ghost hath made you overseers: thereby declaring, that nothing can more effectually move and stir up men to the doing of their duties, then to consider that we have received our ministery from God, before whom we as other men, must render an account of all things that we have done in the flesh: before whom also the minister must stand, as an approved workman that need not be ashamed, 2. Tim. 2. 15. Which whilst good men have seriously thought of, and carefully practised as became them, they have had the peace of a good conscience in themselves, and great approbation before God and men. Whereas others, either not knowing this, or not walking in the obedience of it, have run riot to much excess, and drawn many after them and with them into perdition. And I would to God, that we here in our land had not tasted of the smack of this: yea I wish with all my heart, that we could learn by that which is past, to be wiser for that which is to come, or at the latter end, as we say: then should we see God more honoured, the ministery more faithfully discharged, the people better instructed, and all good fruits abound. Whereas now through ignorance and carelessness of this, sin and superstition overfloweth all, and nothing but a flood of judgement ready to overwhelm. But we will leave this point, and proceed on to the other. The second point is this: that if a man will well and faithfully execute his office in the ministery, it is not enough that he travail in one part of it alone, as for example, that he teach The ministery is not performed, when some one point or duty of it is accomplished. only, exhort only, or so forth, but he must of necessity diligently execute all and every part thereof, that so he may be found faithful in all the house of God as Moses was, Hebr. 3. 2. and in all the parts of his calling too, keeping back from them none of God's counsels, that so he may be free from the blood of all, as the Apostle was, Acts 20: for that indeed is to fulfil the ministery. And great reason indeed of this, and that as well, because the whole and every part of the ministerial function is from God, and we know that no imperfect or defective thing will either please him or be good to ourselves, sith he commandeth us to do all that he enjoineth us, and not to go aside from it, neither to the right hand, nor to the left, Deuter. 12. as also because it is so prescribed in the word of truth. For the Apostle writing unto Timothy, in his second Epistle and in the end of the third chapter, and reckoning up the principal uses of the Scripture, and namely, that it is profitable to instruct, to reprove, to correct, and to teach even unto righteousness (which are as it were so many parts and pieces of the Ecclesiastical ministery, and in which indeed consisteth that same right dividing of the word, whereof he speaketh in the same Epistle, chap. 2. 15.) presently in the beginning of the fourth chapter, with a grave obtestation urgeth Timothy, that in all these things he would be earnest and vigilant, saying, I beseech thee therefore, before the Lord jesus Christ, who shall judge the quick and the dead, in that his glorious appearance and in his kingdom: preach the word, be earnest in season and out of season, improve, rebuke, exhort with all long suffering and doctrine. And afterwards vers. 15. But watch thou in all things. But what shall we think of these careless men, that will not labour in any part, much less in every part, carefully to discharge their duty? or those that think labouring now and then, in some piece of their calling, the same to be more than a sufficient discharge of it before God? or of othersome, who as though their general and particular vocation in the ministery and parts thereof were not troublesome and burdensome enough, do take and lay burdens upon them in Magistracy, in policy, and I cannot tell what. But we leave them to God, to whom they must one day answer for all these corruptions, and will go forward in that which followeth: which is the last verse, both of this chapter, and of the whole Epistle. The salutation by the hand of me Paul. After he had put down other men's salutations to the Church, he doth in the last place mention his own: adding thereto, that as he desireth them to be mindful of his bands, so he cannot but wish them all grace and goodness from God. Concerning this and such like salutations, the Apostle useth them for two special respects: first to testify unto them, his great care, love and good will that he carried to them, being always mindful of them for good: then to express the prayers and the wishes he made for them, by which he desired grace and all good things to be vouchsafed unto them, for whom he prayed. And concerning the salutation, he protesteth that he wrote it with his own Paul's care to prevent counterfeit writings. hand, and that to this end and purpose, that it might be as a sign and seal, with which he shut up after his usual manner all his Epistles, as he professeth 2. Thessal. 3. 17. for it seemeth, that Paul in writing of all his Epistles, at the least in most of them, did use the help of a Scribe or Secretary, till such time as he came towards the end, or shutting of them up, or as we may say, the greetings in the end, but that he wrote with his own hand, and that to this end, that all might know by that his handwriting, that it was Paul's own Epistle, and not one that was adulterous, or foisted in in steed thereof. For there were even in the Apostles time some, as appeareth 2. Thess. 2. 2 who dissembling Paul's name spread many errors abroad, and all for the corrupting of that sound and wholesome doctrine which he had delivered. And should we marvel at this, seeing we know that this is an old sleight of Satan, to obtrude unto the Church forged and bastardly writings in steed of true, and all that he might corrupt the Church? But as Satan's malice was great herein, so did God's care and love to his Church appear, in providing so for his Church, that he hath by certain infallible notes distinguished the writings of the Prophets and Apostles, from all other writings of men whatsoever. And though it be certain, that Paul's natural and true Epistles, be to be discerned from all bastardly and counterfeit ones, by setting thereto his own hand, yet the authentical Scriptures of God, have certain other notes and marks more sure in my mind, and the same also perpetual. As for example, the divine majesty that shineth therein, though otherwise the speech used in it be very simple and plain. Again, the heavenly purity and sanctimony, that every where is manifested in it: the spiritual grace that appeareth therein, as well in the words as in the matters thereof: the certainty of the things being before foretold, and accomplished in their times: the inward reverence that is in man's heart towards them, above all writings whatsoever, with sundry such like, of Should be strong in us, to detest popish persuasions and Atheistical opinions. which we may not speak at this present. Only this we are to know, that if we feel this in truth and peace, it will effectually arm us, against Papists, Atheists, and other corrupters: some not only depraving the credit of the word, and bringing in many bastardly writings beside, to the end they might equal with, or advance their traditions before God's word, which is the sin of the Romish Catholics: and othersome disgrace and discrediting the same, that they might persuade men there is no heaven or hell, God, devil, word, etc. and provoke them to live as bruit beasts: and these are Atheists: but both lie under judgement: the first, for their gross superstition and idolatry; and the latter for their horrible blasphemy. But to go from this point, to some other following. The Apostle addeth: Remember my bands. Before he come to put down his wish or prayer for them, he commendeth unto them the memory of his bands or imprisonment, which he suffered for the defence of the Gospel. And of this one precept Three respected in one precept. there are many uses; and that both as in regard of Paul himself, the Colossians and others. For it behoveth them in respect of Paul to think upon them, and him in them, that so they might in earnest prayer commend him and the cause, for which he suffered, into God's hand, and that not only for his own sake, that he might stand fast, notwithstanding all his troubles, but that the Gospel also might flourish more and more thereby. And as in regard of themselves it was meet they should do it, not only that by his example of patience, they might be the more encouraged, valiantly and comfortably to bear all persecution for the truth of the Gospel, but also for this, that they comed him earnestly in their prayers to God, and that not only for his own cause, but for the Gospels, for which he was bound, as appeareth both in the third verse of this present chapter, and also Ephes. 6. 19 And if we respect others, we shall see there was good cause to move them to do this duty; and namely their testification of their care and love for their brethren, and their earnest desire for the glory of God, both which were much to be advanced, in the Apostles patiented carrying of himself in his imprisonment, and in his constant undergoing and overcoming of the same. There remaineth the last words: Grace be with you. Wherein the good thing that he wisheth to the Colossians is grace. Which word first signifieth the free favour of God towards them in Christ: next, all spiritual blessings especially, which What things are specially signified by the word grace. from that free favour proceed and flow to them that he loveth: of which sort are, forgiveness of sins, justification, sanctification, and many others in this life, and eternal glorification in that which is to come. When he saluted them in the beginning of this Epistle, he wished this grace unto them, from God the father, and from the Lord jesus Christ. And now in the latter end, yea in the last words thereof, he wisheth them not any other good thing, than the very same grace: neither indeed needeth he to pray for any other thing for them, because he that hath this grace, hath all goodness. Whence we may see also, that it is an usual and ordinary thing with the Apostle, almost in all his Epistles, to begin with grace, and to end with it as we say. From whence also we may safely gather, that nothing in this life, more excellent and more to be Nothing more excellent or more to be wished for than grace. desired, can be given to any man, than this great goodness of Grace: which as the Apostle signifieth, in so praying for it, as on the behalf of the Church. So David doth not obscurely declare it, when he prayeth, Lord lift thou up the light of thy countenance upon us, Psal. 4. showing that that should be far better than the increase of Corn, Wine, Oil, or all other worldly things whatsoever: whereof also me thinketh we may render this reason. For what can a man imagine, that may be either profitable or necessary to this life present, or to that which is to come, which we have not, and enjoy, when once this grace is committed unto us in Christ? The Apostle telleth us, 1. Timoth. 4. 8. that godliness is profitable to all things, as which hath the promises of this life present, and of that which is to come. But from whence proceedeth godliness, but from this grace? Nay I will say more: what good thing is there any Grace and opinion of man's merit cannot stand together. where, that in any case may steed us, that can come from any other cause or ground, then from this great grace? Whereupon we may conclude, that the conceit of man's merit hath no place, in procuring any good for us, from or before God. The Apostle himself in this very Epistle, and namely chap. 1. commendeth the Colostians for their faith and charity towards all Saints. But doth he for all that, wish or pray that God would vouchsafe them a recompense or reward, as due from God, in the name of debt, as we would say, for those fruits and works of their charity? None at all: neither is there any thing, though never so small, that he insinuateth that way, either there or elsewhere in his writings. Nay rather, the thing that he wisheth unto them and prayeth for as on their behalf, is wholly and altogether grace, that so we might learn steadfastly, and in every respect wholly to depend of God's grace, and to ascribe all thereto, that so in all the good things which are communicated to the Church, and bestowed thereupon, God might have the praise and glory of his own grace through Christ jesus. Which to perform, the Lord of his own goodness vouchsafe us the grace, for his dear sons sake jesus Christ: to whom with the Father, and the blessed Spirit, be ascribed and given, all glory and praise, with strength and majesty, of all people and in all places, but specially of and in the Church, both now and for ever. So be it. FINIS.